its own guilt. "Is it not a little one?" "When I go and bow myself in the
conclude that he is a believer because he is an adulterer, because David that was so fell into adultery, as conclude it from the signs foregoing; which are the evils of sin and Satan in the hearts of believers. The seventh chapter of the Romans contains the description of a regenerate man. He that shall consider what is spoken of his dark side, of his unregenerate part, of the indwelling power and violence of sin remaining in him, and, because he finds the like in himself, conclude that he is a regenerate man, will be deceived in his reckoning. It is all one as if you should argue: A wise man may be sick and wounded, yea, do some things foolishly; therefore, every one who is sick and wounded and does things foolishly is a wise man. Or as if a silly, deformed creature, hearing one speak of a beautiful person, saying that he had a mark or a scar that much disfigured him, should conclude that because he hath himself scars, and moles, and warts, he also is beautiful. If you will have evidences of your being believers, it must be from those things that constitute men believers. He that hath these things in himself may safely conclude, "If I am a believer, I am a most miserable one." But that any man is so, he must look for other evidences if he will have peace.
CHAPTER X
The Guilt, the Danger and the Evil of Sin
The second direction is this: Get a clear and abiding sense upon thy mind and conscience of the guilt, danger, and evil of that sin wherewith thou are perplexed:--
1. Of the guilt of it. It is one of the deceits of a prevailing lust to extenuate its own guilt. "Is it not a little one?" "When I go and bow myself in the house of Rimmon, God be merciful to me in this thing." "Though this be bad, yet it is not so bad as such and such an evil; others of the people of God had had such a frame; yea, what dreadful actual sins have some of them fallen into!" Innumerable ways there are whereby sin diverts the mind from a right and due apprehension of its guilt. Its noisome exhalations darken the mind, that it cannot make a right judgment of things. Perplexing reasonings, extenuating promises, tumultuating
desires, treacherous purposes of relinquishment, hopes of mercy, all have their share in disturbing the mind in its consideration of the guilt of a prevailing lust. The prophet tells us that lust will do thus wholly when it comes to the height: Hos. 4:11, "Whoredom and wine and new wine take away the heart," -- the heart, that is the understanding, as it is often used in the Scripture. And as they accomplish this work to the height in unregenerate persons, so in part in regenerate also. Solomon tells you of him who was enticed by the lewd woman, that he was "among the simple ones;" he was "a young man void of understanding," Prov. 7:7. And wherein did his folly appear? Why, says he, in the 23rd verse, "He knew not that it was for his life;" he considered not the guilt of the evil that he was involved in. And the Lord, rendering a reason why his dealings with Ephraim took no better effect, gives this account: "Ephraim is like a silly dove without heart," Hos. 7:11; -- had no understanding of his own miserable condition. Had it been possible that David should have lain so long in the guilt of that abominable sin, but that he had innumerable corrupt reasonings, hindering him from taking a clear view of its ugliness and guilt in the glass of the law? This made the prophet that was sent for his awaking, in his dealings with him, to shut up all subterfuges and pretences by his parable, that so he might fall fully under a sense of the guilt of it. This is the proper issue of lust in the heart, -- it darkens the mind that it shall not judge aright of its guilt; and many other ways it hath for its own extenuation that I shall not now insist on.
Let this, then, be the first care of him that would mortify sin, -- to fix a right judgement of its guilt in his mind. To which end take these considerations to thy assistance:--
(1.) Though the power of sin by weakened by inherent grace in them that have it, that sin shall not have dominion over them as it hath over others, yet the guilt of sin that doth yet abide and remain is aggravated and heightened by it: Rom 6:1,2, "What shall we say then? shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?" -- "How shall we, that are dead" The emphasis is on the word "we." How shall we do it, who, as he afterwards describes it, have received grace from Christ to the contrary? We, doubtless, are more evil than any, if we do it. I shall not insist on the