TheSinfulnessOfSin

byRalphVenning

SIN,THEPLAGUEOFPLAGUES,or

ThejustvindicationoftheLawofGod,andnolessjustaccusationandcondemnationofthesinofman.

SIN, The Plague of Plagues, was first published in 1669,fouryearsaftertheGreatPlagueofLondon.Theauthorwrote:"Astothesinfulnessofsin,Ihaveindeedhandleditmostfully,asitisagainstman'sgoodandhappiness."

TableofContents

INTRODUCTION

WHATSINIS

THESINFULNESSOFSIN-Sin'sContrarietytoGod-Sin'sContrarietytoMan-SinisAgainstMan'sPresentGood,inthisLife-Man’sfollyisshowntobegreatinthreeways-Examplesofman’sfolly-SinisAgainsttheGoodofManintheLifetoCome-Damnation-Objections-TheTormentsofHell-theDevil,conscience,andGod

THEWITNESSESAGAINSTSIN

-GodhimselfbearsWitnessAgainstSin-AngelsBearWitnessAgainstSin-TheWitnessofMen-TheWholeCreationWitnessesAgainstSin-TheLawWitnessesAgainstandCondemnsSin-TheGospelAlsoBearsWitnessAgainstandCondemnsSin-TheWitnessofSinItself-Objection-ToConclude

APPLICATIONANDUSEFULNESSOFTHEDOCTRINEOFTHEPLAGUEOFPLAGUES-SinistheWorstofEvils-InferencesFromtheSinfulnessofSinAgainstGod-inferencesfromtheContrarietyofSintotheGoodofMan-ExhortationandCounsel

CONCLUSION

Introduction

‘Wasthenthatwhichisgoodmadedeathtome?Godforbid.Butsin,thatitmightappearsin,workingdeathinmebythatwhichisgood;thatsinbythecommandmentmightbecomeexceedingsinful.’(Romans7.13)

Being about to treat of the exceeding sinfulness of sin, it is not onlyexpedient,butnecessarythatIprefaceandpremisecertainthings:

(1) That God made all things very good (Genesis 1:31). They were allendowedwiththeperfectionswhichweresuitabletotheirseveralbeings,sothatnoneofthemcouldfindfaultwithorcomplainofGod,asifhehadowedthemanythingorhadmadethemdefective.

(2)Yetofthesethetwomosteminentandprincipaldegreesofcreaturesquicklydegenerated.Someof theangelssinned,andkeptnot their first

estate,butlefttheirownhabitation(Jude6).Andbygivingwaytotheirsubtle insinuations, themanAdam,whowasa commonperson, sinnedalso (Genesis3).And thus ‘byonemansinentered into theworld, anddeathbysin;andsodeathpasseduponallmen,forthatallhavesinned’(Romans5.12).

(3)Astotheangelsthatfell,Godleftthemirrecoverable.ForGodsparednottheangelsthatsinned,butcastthemdowntohell(2Peter2.4),andhas reserved them in everlasting chains under darkness, unto thejudgment of the great day (Jude 6). Christ Jesus, the Mediator andRedeemer, tooknot onhimangels, or, as it is in themargin, takesnotholdofangels(Hebrews2.16).ButitpleasedGodtopityman;hissavinggrace and loving-kindness have appeared to man, and that, in ChristJesus(Titus2.11;3.4).Hisdelightwaswiththesonsofmen,thehabitablepartsoftheearth(Proverbs8.31),andthereforehetookonhimtheseedofAbraham(Hebrews2.16).

(4)ThisdoctrineofGodourSaviour,theGospel-doctrine,supposesthatman is a sinner. It is a faithful saying, and worthy of the best and allacceptanceandreception,thatChristJesuscameintotheworld(onthisveryerrandand for this purpose) to save sinners (1Timothy 1.15).Thedoctrineofrepentancesupposesalsothatmanhasdoneamiss(Matthew9. 13). The doctrine of faith in another for righteousness and hopeconcludes man to be without righteousness and hope in himself(Ephesians2.12,13).TheendofChrist’ssendingtheHolySpiritwasthathemight,inthefirstplace,convinceofsin(John16.8).

Thesethingsbeingso,besideotherswhichmightbeconsidered,itcannotbutbeextremelyusefultoletmenseewhatsinis:howprodigiouslyvile,howdeadlymischievous,andthereforehowmonstrouslyuglyandodiousathingsinis.Thusawaymaybemade

(1)ForadmiringthefreeandrichgraceofGod.

(2)ForbelievinginourLordJesusChrist.

(3) For vindicating the holy, just and good law of God, and hiscondemnationofsinnersforbreakingit.

(4)Forhatingsin,andrepentingforandfromit, therebytakingaholy,justandgoodrevengeonitandourselves.

(5)ThatwemayloveandserveGodatabetterratethanweeverdidinthelittleandshorttimeofinnocenceitself.

(6) And, lastly, that this black spotmay serve to set off the admirable,incomparableandtranscendentbeautyofholiness.

And now to the text itself, which may have this for its title: The justvindication of the Law of God, and no less just accusation andcondemnationofthesinofman.Itsconnexionwithwhatprecedesisasfollows:theApostlehadsaidthatthecommandmentwhichwasordainedtolife,hefoundtobeuntodeath.Henceanobjectionisraised, inverse13: Seeing the commandment is good, how then can it be unto death?‘Wasthatwhichwasgoodmadedeathtome?’Tothisheanswers:

(1)Bywayofnegationandabhorrence,‘Godforbid!’Farbeitfrommeoranyone else to think so! No! By no means! To find fault with the lawwouldbe to find faultwithGod.The law is not to beblamed.What is,then?forsomethingistobeblamed.

(2.)Tothisheanswers,bywayofaffirmationandaccusation,thatsinisthe true cause of death. The commandment condemns, or is death toman,notof itself,butbecauseof sin.Herebysinappears--notonly likeitself,butitself--sin,yeasinful,yeaexceedingsinfulsin;notinadisguise,as it iswhen committed, but in its own lively colours, or aswe shouldratherandmoreappropriatelysay,itsdeadanddeadlycolours.

It is, he says, ‘Hamartia’, sin in the abstract, and that is reiterated andrepeatedforcertaintyandassurance,asPharaoh’sdreamwas.Itissin,itissin,andthissinis‘Hamartolos’,sinfulorasinner;itisnothingelsebutsinningandsinfulsin.Itismasculinelyandvigorouslysinful--forthoughErasmus concludes that this conjunction ofmasculine and feminine intheGreekistheAtticdialect,othersthinkthattheApostlebringsinsinasifitwereaperson.Inverses17and20hesays:‘ItisnotI,butsin’,asifitwere a person. Unless we may read it as Faius does: that the‘Hamartolos’,thesinner,mightbecomesin;thisisthesamesenseasthe

objection made in verse 7, Is the law sin?; that is, Is it criminal andguilty?But,howeverwe read it,we are sure of this, that it denotes themalignant,pestilentandperniciousnatureandoperationofsin, itsownname being the worst that can be given to it. Yet, as if this were notmeaningfulenough,itissoKathhuperbolon,exceeding,abovemeasure,excessively, or in the highest degree sinful. For a hyperbole is anextraordinaryandthehighestdegreeofspeaking.TheArabicversionhasit superans excessum; it is extremely, indeed beyond all expression,sinful.

I may illustrate the scope and meaning of all this by a commonoccurrence:Itisasifacriminalsaidtothejudge,Oh,myLord,howcruelandunmercifulyouaretocondemnmetodie!No,saysthejudge,itisnotI,itisthelaw.Iamonlythemouthofthelaw.No,saysthelaw,itisnotI,itissin.Ifyouhadnotsinned,Iwouldnothavecondemned,for‘thelawisnotagainsttherighteous’(1Timothy1.9).No,againstsuchthereisnolaw(Galatians5.23),nocondemnationfromit.Youmaytheninme,asinaglass,seewhatadeadly,destructiveandkillingthingyoursinis.Everymouthmustbestopped, there isnoroom for complaintagainstGodorhislaw,for,likeallothers,bybecomingguiltyyouhavefallenshortoftheglory,andaresubject tothe judgmentofGod(Romans3.19-23).So,bythe commandment, sin appears to be a desperate,malignant thing, theproper,trueandonlycauseofman’scondemnationanddeath.

From this brief yet clear account of the text and context, the followingtruthsarededucible:

1.ThelawofGodasawholeandineverypartisgood.Itisnotonlynotsin, i.e. not culpable or criminal (verse 7), or only just (verse 12), orspiritual(verse14),butgood(verses12,13)It isgood,notonly in itself,butrelativelyinitsinstitutionwithrespecttoman,foritwasordainedtolife(verse10).

2.Thisgoodlaw,whentransgressed,makesmanovertodeath.Patience,thattemperateandharmlessthing,ifabused,turnstorageandfury.Sothelaw,goodthoughitbe,whenabusedcondemnsandkills.

3.Thoughthelawcondemnsman’sfault,andmanforhisfault,yetstill

thelawisgoodandnottobeblamed.Thelawisasgoodaseveritwas;itis to be justified by man, even when it condemns man. Man had noreason to break the law, and he has none to find fault with the law,thoughitbindsmenovertodeathforbreakingit.

4.Itisnotthelaw,butsin,thatworksman’sdeathandruin.Sinaimsatno less,and ifgracedoesnotprevent, itwillend inno less, for theendandwagesofsinisdeath(Romans6.21,23).

5.Sinworksman’sdeathanddestructionbythatwhichisgood,namely,thelaw.Whensinhasusedmantobreakthelaw,itusesthelawtobreakman,toundohimbycondemnationanddeath.

6.Sinisthereforeexceedinglysinfulandwicked.Itismostimmeasurablyspiteful,poisonousandpernicious,becauseitkillsmen.Andnotonlyso,butitkillsthembythatwhichisgood,andwasappointedtomanforlife;itturnsfoodintopoison.Utagnoscaturquamsceleratuspeccatorsithocpeccatum, et quam pestifera res, dum permandatum rem solutiferam,exseritvirussuum(Inorderthatitmayberecognisedhowviciousisthesinner, and how pernicious the matter, this sin, while through thecommandment yielding a healthy result, produces its own poison),Clarius.This is like thehorridandcursedwickednessourstoriestellusof,wherebyaKingwaswickedlypoisonedbytheCupofBlessing.

7.Lastly,sinbythecommandmentappearstobeexcessivelysinful.Ifwelookonthisthroughthemicroscope-glassofthelaw,itwillappearamosthideous, devilish and hellish thing, the most wicked, mischievous,virulent,villainousanddeadlythingthateverwas.Sinfulsin!WorsethantheDevil!Morewillbesaidofthislater.

I will not pursue any of these divisions separately, for I shall haveoccasionenoughtospeakofeachandeveryoneoftheminhandlingthesinfulness of sin, in relation towhich I intend to observe the followingorder,showing:

(1)Whatsinis,thethingsomuchandsodeservedlyevilspokenof.Nonecanspeakwellofit,buttheywhospeakillofit,fortheyspeakbestwhospeaktheworstofsin.

(2)Inwhatthesinfulnessofsinespeciallyconsists:Sowemaylayopennotonlyitseffectsbutalsoitsnature.

(3)Whatwitnessandevidencethereistomakegoodthisindictmentandcharge against sin, that it is so vile and abominable, so sinful, as theApostlecallsit.

(4)Andwhatuseandimprovementistobemadeofthedoctrineofsin’sexcessivesinfulness.

WHATSINIS

Sinisthetransgressionofalaw,yeaofagoodlaw,yeaofGod’slaw.Sinpresupposesthatthereisa lawinbeing, forwhereisnolawthereisnotransgression(Romans4.15).Butwherethereissin,thereisalaw,andatransgression of the law.Whosoever committeth sin transgresseth alsothelaw,forsinisatransgressionofthelaw(IJohn3.4).ThatthisisthesinintendedinourtextisapparentfromRomans7.7.

Nowthelawnotonlyforbidsthedoingofevil,whetherbythought,wordor deed, but also commands the doing of good. So to omit the goodcommanded is sin, as well (or ill) as is the doing of the evil that isforbidden.AgainstthefruitoftheSpiritthereisnolaw,butagainsttheworksof the flesh(for theantithesisholds) there is law, for theyareallagainst the law, as the Apostle tells us (Galatians 5.19-24). Whatever,then, transgresses the law ofGod--inwhole or in part (James 2.10)--isthereforeandthereinasin,whetheritbreakanaffirmativeoranegativeprecepti.e.whetheritistheomissionofgoodorthecommissionofevil.

THESINFULNESSOFSIN

We now proceed to lay open in what especially the sinfulness of sinconsists, which is easily and readily known from the description ordefinition just now set before us. Sin is a transgression of God’s law,whichisnotonlyholyandjust,asmadeandgivenbyaholyandjustGod,butalsogood,asitrespectsman,forwhomGodmadeit,accordingtoourtextanditscontext,andasitisinDeuteronomy5.29and6.24,andmanyother places. I say, sin being a transgression of God’s law, which wasmadeforman’sgood,thesinfulnessofsinmustneedslieinthis,thatitiscontrary(1)toGod,(2)toman.ThesethenarethetwoheadsIshalldwellupon,todeclarethemalignityandwickednatureofsinfulsin.Thesearebothevidentfromthelaw,forbyit,asourtextsays,sinappearssin,andby the commandment sin, clearly and undeniably, becomes mostexceeding,hyperbolically,orabovemeasuresinful,i.e.extremelyguiltyofdispleasinganddishonouringGod,andofdebasinganddestroyingman.Onbothaccounts,itisjustlyobnoxiousto,anddeservedlyworthyofthehatredofGodandman.AndIheartilywishthattheoutcomewillbethatmanmayhateitasGoddoes,whohatesit,andnothingelsebutit;or(tobesure)hehatesnonebutforit.

1.SIN’SCONTRARIETYTOGOD

Thesinfulnessofsinnotonlyappearsfrom,butconsistsinthis,thatitiscontrarytoGod.Indeed, it iscontrarietyandenmity itself.Carnalmen,orsinnersarecalledbythenameofenemiestoGod(Romans5.8with10;Colossians 1.21); but the carnal mind or sin is called enmity itself(Romans 8.7). Accordingly, it and its acts are expressed by names ofenmityandactsofhostility,suchas,walkingcontrarytoGod(Leviticus26.21), rebelling against God (Isaiah 1.2), rising up against him as anenemy(Micah2.8),strivingandcontendingwithGod(Isaiah45.9),anddespising God (Numbers 11.20). Itmakesmen haters of God (Romans1.30), resisters of God (Acts 7.51), fighters against God (Acts 5.39 and23.9),evenblasphemersofGod,andinshortveryatheists,whosaythereisnoGod(Psalm14.1).ItgoesabouttoungodGod,andisbysomeoftheancientscalledDeicidium,God-murderorGod-killing.

Thoughallthesethingsarenotdonebyeverysinfulman,yettheyarenotonlyinthenatureofsin,andthatofeverysinmoreorless,butareallofthemintheheartofallsinnersintheirseedandroot(Matthew15.19)Sowhat is done by anymanwould be done by everyman, ifGod did notrestrain some men from it by his power, and constrain others toobediencebyhisloveandpower(2Corinthians5.14;Psalm110.3).Herethen is the desperately wicked nature of sin, that it is not only crimenlaesaeMajestatis,hightreasonagainsttheMajestyofGod,but itscornstoconfessitscrime.Itisobstinateandwillnotthathereignoverit.Itisnotonlynotsubject,butitwillnotbesubject,norbereconciledtoGod;suchisitsenmity!Buttoshowthismoreparticularly:

1. Sin is contrary to the nature of God.God’s name is holy, and as hisnameis,soisheandhisnature,allholy;heisso,andcannotbutbeso.Therefore God takes it worse that men should think him wicked likethemselves(Psalm50.I6-22),thanthattheythinkhimnottoexist(Psalm14.1).Itissaidtowearyhimwhenmensaythatevil isgoodinhissight(Malachi 2.17). This is the thing God glories in, that he is holy, evengloriousinholiness(Exodus15.11).

Holiness is the attributewhich freesGod, not only from evil itself, butfromallappearanceor suspicionofevil. IfGodwerenotholy,manyofthe things which God does would look unlike him: his justice andjudgmentswouldlooknotonlylikeseverity,buttyranny,werenotitandthey holy; his love in its conduct and behaviour to some peoplewouldlooklikefondnessandrespectofpersons,butthatitisholy;hispatiencewouldlooklikeatoleration, ifnotapprobationofsin,butthat it isholypatience.ThusmanyactsofGod,wereitnotforholiness,wouldappearasseeminglyevilastheyarereallygood,andwouldbeasmuchsuspectedbyall,astheyareunjustlycensuredbysome.

God is holy, without spot or blemish, or any such thing, without anywrinkle,oranythinglikeit,astheyalsothatareinChristshallonedaybe(Ephesians 5.27).He is so holy, that he cannot sin himself, nor be thecause or author of sin in another. He does not command sin to becommitted,fortodosowouldbetocrosshisnatureandwill.Nordoesheapproveofanyman’ssin,whenitiscommitted,buthatesitwithaperfecthatred. He is without iniquity, and of purer eyes than to behold (i.e.

approve)iniquity(Habakkuk1:13).

Onthecontrary,asGodisholy,allholy,onlyholy,altogetherholy,andalwaysholy,sosin issinful,allsinful,onlysinful,altogethersinful,andalways sinful (Genesis 6.5). In my flesh, there dwelleth no good thing(Romans7.18).AsinGodthereisnoevil,soinsinthereisnogood.Godisthechiefestofgoodsandsinisthechiefestofevils.AsnogoodcanbecomparedwithGodforgoodness,sonoevilcanbecomparedwithsinforevil.

2.Siniscontrarytoall thenamesandattributesofGod.Itsets itself inoppositiontothemall.

(1)ItdeposesthesovereigntyofGodasmuchasinitlies.ItwillnotthattheKingofkingsshouldbeonthethrone,andgovernthisworldwhichhehasmade.ItwasbythisinstinctthatPharaohsaid,WhoistheLord,thatIshouldobeyhisvoicetoletIsraelgo?IknownoLordaboveme;IwillnotletIsraelgo(Exodus5.2).Thevoiceandlanguageofsinis,‘Ourlipsareourown,whoisLordoverus?’(Psalm12.4).Itwasfromhencethatthe Jews of old said, ‘We are lords, we will come no more to thee’(Jeremiah2.31).ThusitattemptstodethroneGod.

(2)ItdeniesGod’sall-sufficiency.As if therewerenotcontentmentandsatisfaction enough to be had in the enjoyment ofGod, but that vanityandwickednesshadmoreofpleasureandprofitthanhe,whosewaysareallpleasantness,andwhoseserviceisthehealthofman!EveryprodigalwholeavestheFather’shousesaysineffect,Itisbettertobeelsewhere.

(3) It challenges the justice of God, and dares God to do his worst(Malachi2.17).ItprovokestheLordtojealousy,andtemptshimtowrath.

(4) It disowns his omniscience. Pooh! they say, God does not see, nordoesthemostHighregard.

(5)ItdespisestherichesofGod’sgoodness(Romans2.4).

(6) It turns his grace into wantonness (Jude 4) It willmake boldwithGod,andsinbecausegraceabounds.

Inshort,sinisthedareofGod’sjustice,therapeofhismercy,thejeerofhis patience, the slight of his power, the contempt of his love, as onewriterprettilyexpressesthisuglything.Wemaygoonandsay,it is theupbraidingofhisprovidence(Psalm50),thescoffofhispromise(2Peter3.3-4), the reproachofhiswisdom (Isaiah29.16).Andas is saidof theManofSin(i.e.whoismadeupofsin)itopposesandexaltsitselfaboveallthatiscalledGod(andaboveallthatGodiscalled),sothatitasGodsitteth in the temple of God, showing itself as if it were God (2Thessalonians2.4)

3.SiniscontrarytotheworksofGod.ItworkscontrarytoGod,anditiscontrarytoGod’sworks,andiscalledtheworkofthedevil(1John3.8).AllGod’sworksweregoodexceedingly,beautifuleventoadmiration;butthe works of sin are deformed and monstrously ugly, for it worksdisorder, confusion, and everything that is abominable. Sin may bearraigned forall themischiefsandvillainies thathavebeendone intheworld; it is themasterofmisrule, theauthorof sedition, thebuilderofBabel, the troubler of Israel and allmankind. So contrary is sin to theworksofGod,thatitsoughtandstillseekstoundoallthatGoddoes,thatthere might be no seed, nor name, nor root left him in the earth.Everythingworks according to its nature; as the root is, so is the fruit;andthuseverytreeisknown,whetheritisagoodtreeorabad(Matthew7.17-I8).Godisgood,anddoesgood(Psalm119.68).Sinisevilanddoesevil,indeed,itdoesnothingelse.SosinanditsworksarecontrarytoGodandhisworks.

4.SiniscontrarytothelawandwillofGod,toalltherulesandordersofhis appointment. There is not one of his lawswhich it has not broken,and endeavoured to make void and of none effect. It is not only atransgressionof,butalsoacontradictiontothewillofGod.WhentheSonofGod came into theworld to declare anddohis Father’swill, hewasencountered by, and underwent the contradiction of sinners (Hebrews12.3)whowouldhavemademenbelievethatneitherhenorhisdoctrinewasofGod.

Sinisananti-willtoGod’swill;itsetsitselftoopposepreaching,prayer,andall the institutionsofGod.And itdoes this,notonlyoutofenvy toman,thatheshouldnotbethebetterforthem,butoutofenmitytoGod,

thatheshouldnotbeworshippedintheworld.NowtoactcontrarytothewillandstatutesofGodistoactcontrarytoGodhimself,asmaybeseenby comparing Leviticus 26.14,15 with verses 21,23, and 27 of the samechapter,andmanyotherplaces.David, in fulfilling thewillofGod,wassaidtobeamanafterGod’sownheart(Acts13.22);andtheywhoobeythewillofsinaresaidtowalkaftertheheartofsin(Ezekiel11.21).

5.SiniscontrarytotheimageofGod,inwhichmanwasmade.Godmademan in his own likeness, viz. in righteousness and true holiness(Ephesians4.24).Nowsiniscleancontrarytothisimage,asmuchunlikeit as deformity and ugliness is unlike handsomeness and beauty, asdarkness is to light,ashell toheaven.Yes,andthere ismoretoo:sin istheDevil’simage.WhenGodmademan,hemadehiminhisownimage;sowhen theDevilmademan sin, he therebymadehimhis own imageand likeness. In this sense I conceive the Devilmeant that phrase, ‘Yeshallbelikegods’,Elohim(Genesis3.5).HedidnotsayormeanthatheshouldbeliketheElohim,theCreators,asthewordisinJob35.10andEcclesiastes 12.1, the God whomade them; but like Elohim, gods, viz.such as I andmy angels are,whoonce knewgood, butnowknow evil,bothbydoing it,andsuffering thesadeffectsof it.ThewordElohim isused not only ofGod and good angels, but of fallen angels or devils (1Samuel28.13).Andunderthecovertofthisambiguousword,hecraftilyabusedourfirstparents;forhewellknewthatbysinningtheycouldnotbecomelikeElohim,Godabove,butwouldbecomelikeElohim,thegodsbelow.Andalas!arewenotlikeElohim-devils,knowinggoodbyloss,andevilbyitssadanddismaleffects?Thushethatrunsmayreadthepicture,image,andlikenessoftheDevilinsin;sinnersareasmuchliketheDevilas anything. He that sinneth is of the Devil (1 John 3.8), not only aservantbutachildoftheDevil:‘Yeareofyourfatherthedevil’saidholyJesustothesinfulJews(John8.44).NeverwaschildmorelikethefatherthanasinnerisliketheDevil;sinhasthenature,thecomplexion,theair,thefeatures,theverybehaviouroftheDevil.

6.SiniscontrarytothepeopleandchildrenofGod.Itistrue,sincannothatethemasmuchasGodlovesthem,nordothemasmuchhurtasGodcandothemgood.Yet,outofspiteandenvy,itwilldoitsworst,andhatethem because God loves them. God’s children are his darlings and

favourites,asdeartohimastheappleofhiseye.Inalltheirafflictionshebears a part, and is afflicted, and looks upon it as if he himself weretreatedastheyareinthisworld(Acts9.4-5;Matthew25.41-45).NowtheneareranddearertheyaretoGodandthemoreGod’sheartissetuponthem for good, themore sin sets its heart against them for evil. Sin isalwayswarringagainsttheseedofGodinthem,thefleshlustsagainstthespirit(Galatians5.17)andwarsagainst their souls (1Peter2.11).So,bysin’s ill-will,God’speople shouldneither enjoynordoanygood in thisworld. It is alwaysprovoking the serpentine race tomakewarupon, toimprisonandpersecute,eventodestruction,thelittleflockandremnantoftheholyseed.Itwillnot,furtherthanitisrebukedbygrace,letthemhaveonequietday.Itdisturbsandinterruptsthem,sothattheycannotattenduponGodwithoutdistraction.When theywoulddogood, evil ispresent with them, either to keep it undone, or tomake it ill done. Itendeavours to spoil all they take inhand, and to turn their holy thingsinto iniquity, by reason of which they cry out as greatly oppressed:‘Wretches that we are!Who shall deliver us from this body of death?’(Romans7.24).

Thisevilandenvioussinisbentalsoonhindering,allitcan,thecomfort,welfareandhappinessof thesaints.Sin, like theDevil,hasnotsuchanevileye or aching tooth at all the sinners in theworld, as it has at thesaintsintheworld.Itistrue,theDevilisaman-hater,butmoreasaint-hater.Watch! foryouradversarytheDevilseekswhom(ofyou)hemaydevour,asSt.Peter tellsus (1Peter5.8).Andthishedoes tocrossandthwartGodandhisdesign,whoandwhichissetuponthehappinessofhispeople.

7.Siniscontraryto,andsetagainstthegloryofGod,andallthatshouldandwouldgiveglorytohim,orhasanytendencytodoso.ConfessionofsinandrepentancegivesglorytoGod(Joshua7.19),andsinendeavourstoobstructandhinderthis.ItbegantopractiseuponAdamandEve,andstill carries on this trade among the children ofmen (Revelation 16.9).FaithwouldgiveglorytoGod;so,inorderthatmenmaynotbelieve,sinemploys the Devil to blind their eyes (2 Corinthians 4.4). Good menwoulddoalltheydotothegloryofGod,butsinwillletthemdonothingat all, and is ever throwing one dead fly or another into their most

precious boxes of ointment. Sin is so malicious, that it will not onlydispleaseanddishonourGoditself,butlabourstodefeatandfrustratetheendeavoursofallwhoattempttodootherwise.Ifsin’sdesiresmighttakeplace,thereshouldnotbeapersonorthingbywhomandbywhichGodshould be pleased or glorified. It gives out false reports of God andgoodness, lays prejudices and rocks of offence and stumbling inmen’sways,thattheymaybeoutoflovewithallthatisgood.SodesperatelyisitbentagainstthehonourofGod.

8.Sin iscontraryandopposite to thebeingandexistenceofGod. (Thiswashintedatbefore.)ItmakesthesinnerwishandendeavourthattheremightbenoGod,forsinnersarehatersofGod(Romans1.30).Ashewhohateshisbrotherisamurderer(1John3:15),so,asmuchasinhimlies,he who hates God is a murderer of God. Sin keeps garrisons andstrongholdsagainstGod(2Corinthians10.4,5).ItstriveswithandfightsagainstGod,andifitspowerwereasgreatasitswilliswicked,itwouldnotsufferGodtobe.Godisatroublesomethingtosinners,andthereforetheysaytohim,Depart fromus(Job21.14),andofChristJesus,Letusbreakhisbandsinsunder,andcasthiscordsfarfromus(Psalm2.3)Andwhen theHolyGhost comes towoo and entreat them tobe reconciled,theyresistandmakewarwiththespiritofpeace(Acts7.51).SothattheyareagainsteverypersonintheTrinity,Father,SonandSpirit.Inshort,andforaconclusion,siniscontrarytoGodandallthatisdeartohimorhashisnameuponit;andthoughitisagainstallgood,yetnotsomuchagainstanygoodasagainstGod,who is, andbecausehe is the chiefestgood.

Beforewepasson,letmebeseechyou,whoeveryouarewhoreadthis,topausea little and considerwhat is said.Forwhat is saidof sin is tobeconsideredby the sinner, and ismeant of your andmy sin. Shall I notpleadforGodandyoursoul,andentreatyoutobeonGod’sside,andtodepart fromthe tentsofwickedness?Poorsoul!Canyou find it inyourheart to hug and embrace such a monster as this? Will you love thatwhich hates God, and which God hates? God forbid! Will you joinyourself to thatwhich is nothingbut contrariety toGod, and all that isgood?Oh, say to this idol, thisdevil, gethence,whathave I todowithyou, you (Elymas) sorcerer, you full of all malignity andmischief; you

child,yeafatheroftheDevil,youwhoarethefounderofHell,anenemytoallrighteousness,whoceasesnottoperverttherightwaysoftheLord,andtoreproachthelivingGod!Away!away!ShallIbeseducedbyyoutogrievetheGodofallmyjoy,todispleasetheGodofallmycomfort,tovextheGodofallmycontentment,todoevilagainstagoodGod,bywhomIlive,move,andhavemybeing?Ohno!

Thusconsiderthesethings,anddonotgoontoprovoketheLord,lestaworsethingbefallyouthananyhitherto.DonotcontendwithGodwhoisstrongerthanyouare,whoisablewhenhewill(andhewillonedaybefound both able and willing enough) to turn the wicked into hell, theelementofsinandsinners,whoshallgointoitasintotheirownplace,asJudas did (Acts 1.25).Oh, learn to pity your own soul, for hewho sinsoffendsandwrongsGod,butalsowrongsanddestroyshisownsoul,or,assomereadthetext,despiseshisownsoul(Proverbs8.36).Oh,thinkofit!what!haveyounovalue,noregardforyoursoul?Willyouneglectanddespise it, as if it were good for nothing, but to be damned, and go toHell?Willyoubefelodese,aself-soul-murderer?Shallyourperditionbeofyourself?Oh,looktoyourself,forsin,notwithstandingallitsflatteringpretences, is against you, and seeks nothing less than your ruin anddamnation. And this brings and leads me to the second thing to betreatedof,whichis,sin’scontrarietytoman.

2.SIN’SCONTRARIETYTOMAN

This is the thing which our text (Romans 7.13) especially means andintends, and it must therefore be more copiously spoken of. Sin iscontrary to thegoodofman, andnothing isproperly andabsolutely sobutsin.Thisresultsandisevidentfromsin’scontrarietytoGod:justasthereisnothingcontrarytoGodbutsin(fordevilsarenotsobutbysin),sosin in being contrary toGod, is and cannot but be contrary toman.Inevitably,thatmustbeeviltoman,whichisevilagainstGod,whoisthechiefestgoodofman.Communionwith,andconformitytoGodisman’sfelicity,hisheavenuponearthandinheaventoo,withoutwhichitwouldnot be worth his while to have a being. Now since sin is a separationbetween God and man, an interruption of this communion andconformity,itmustneedsbeprejudicialandhurtfultohim.

Besides,thecommandmentofwhichsinisatransgressionwasgivennotonlyforGod’ssake,thathemighthavegloryfromman’sobedience,butfor man’s sake, that man might enjoy the good and benefit of hisobedience,andfindthatinkeepingthecommandsofGodthereisgreatreward. These two were twisted together, and no sooner is the lawtransgressedbutGodandmanare joint-sufferers,God inhisgloryandmaninhisgood.Man’ssufferingfollowsattheheelofsin,indeed,ashesuffersbysinning,soinsinning;sufferingandsinninginvolveeachother.Nosoonerdidsinenterintotheworld,butdeath,whichisaprivationofgood,enteredbyit,withit,andinit,forsinisthestingofdeath.Sosinsays,Hereisdeath,anddeathsays,Hereissin.Nosoonerdidtheangelssin, but they fell from their first estate and habitation,which they hadwithGodinglory.Therewasnotamomentbetweentheirsinandmisery;as soonasmanhad sinned,his conscience toldhim thathewas nakedand destitute of righteousness and protection, and consequently anundoneman,whocouldnotendureGod’spresenceorhisown(Genesis3.7-8).Soapparentisitthatsin,inbeingcontrarytoGod,iscontrarytoman,forwhatcrossesGod’sgloryisopposedtoman’shappiness.

Toproceedmoredistinctly,andindetail,Ishallshowthatsinisagainstman’s good, both present and future, here in time and hereafter toeternity, in this life andworld which now is and in that to come. It isagainstallandeverygoodofman,andagainstthegoodofallandeveryman.

I. SIN IS AGAINST MAN’S PRESENT GOOD, IN THIS LIFE,againstthegoodofhisbodyandthegoodofhissoul.Foronbothithasbroughtacurseanddeath.

(1) Against the good ofman’s body. It has corruptedman’s blood, andmade his body mortal, thereby rendering it a vile body. Our bodies,thoughmadeofdust,weremorepreciousthanthefinegold;butwhenwesinned,theybecamevilebodies.Beforesinourbodieswereimmortal(fordeath andmortality came in by sin), but now alas theymust return todust.Itisappointedtoallmenoncetodie,andit iswell if theydiebutonce, and the second death have no power over them. They must seecorruption, or the equivalent of death, i.e. a change; for this flesh andblood cannot inherit the Kingdom of God, as that withwhichwewere

createdmightpossiblyhavedone(1CorinthiansI5.50).Ourbodyissownincorruption,indishonour,inweakness(ICorinthians15.42-43),andistherefore called vile (Philippians 3.21). Before this body is laid in thegrave, it is languishing, in a continual consumption, and dying daily,besidesallthedangersthatattenditfromwithout.

(2)Against thegoodofman’s soul.Thesoul is transcendentlyexcellentbeyondthebody,anditsgoodisbeyondthatofthebody;sothatawrongdone to the soul ismuchmore toman’shurt thanawrongdone to thebody.ThereforeourSaviour says,Fearnot them that cankill thebody,anddonomore(whichislittleincomparisonofwhatGodcandotothesoul,ifitsins),butfearhimthatcandestroy,i.e.damn,soulandbodyinhell(Matthew10.28).Itisnotveryillwithamanifitiswellwithhissoul.We canmore easily and cheaply die than be damned, and may betterventure our bodies to suffering than our souls to sinning, for he thatsinnethwrongshissoul(Proverbs8.36).Nothingbutsinwrongsaman’ssoul,andthereisnosinwhichdoesnotdoso.

Thuswesee inageneralwaythatsin isagainstthegoodofman’sbodyand soul. But in order to exhibit this more clearly and fully, I shallconsiderandspeakofman(1)inanaturalsense,(2)inamoralsense.

(1)Inanaturalsense

Ifweconsidermaninanaturalorphysicalstate,weshallfindsintobe(i)againstthewell-being,and(ii)againsttheverybeingofman.Itwillnotsufferhimtobewellorlongintheworld,norifpossibletobeatall.

(i)Itisagainstman’swell-beinginthislife.Well-beingisthelifeoflife,andsinbearsussomuchill-will,thatitdeprivesusofourlivelihood,andofthatwhichmakesitworthourwhileto live.Manwasborntoagreatestate,butbysin,whichwasandistreasonagainstGod,heforfeitedall.Man came into the world as into a house ready furnished; he had allthingspreparedandreadytohand.Allthecreaturescametowaitonhimand pay him homage; but when man sinned, God turned him out ofhouseandhome,andallhis lands, goodsandchattelswere taken fromhim.Paradisewasman’s inheritance,wherehehadeverythingpleasanttotheeyeandgoodforfood(heneedednoclotheswhileinnocent).But

whenhesinned,Goddispossessedhimofall,anddrovehimoutintothewideworld, likeapilgrimor a beggar, to live byhis ownhands and toearn his meat by the sweat of his brow, as youmay read at length inGenesis3.

Thus,bysin,man,whowas theEmperorofEden, isbanished fromhisnativecountry,andmustneverseeitagainbutinanewandlivingway;for the old is closed up, and besides that, it is kept against him withflamingswords.Eversince,ithasbeeneveryman’slottocomeintoandgooutofthisworldnaked,toshowthathehasnorighttoanything,butlivesonthealmsofGod’scharityandgrace.Allwehaveorholdbetweenour birth and death is clear gain and mere gift. God might choosewhether hewould allowus anything or not, andwhenhe has given hemaytakebackagain,andnoneofushascausetosayanythingbutwhatJobdid:‘NakedcameIintotheworld,andnakedshallIreturn;theLordhath given, and the Lord hath taken away; blessed be the name of theLord’(Job1.21).Allwehave,ourfoodandraiment,isonlylenttous.Weare only tenants at will, and therefore, seeing we deserve nothing, weshouldbecontentwith,andthankfulforanything(1Timothy6.7,8).

Toshowthatmanbysinhadlostall,whenourLordJesuscameintothisworldfortherecoveryofman,andstoodasinthesinner’sstead,hehadnotwhere to lay his head. ‘Foxes have holes, and birds of the air havenests, but theSonofmanhathnotwhere to lay his head’ (Luke 9.58).Thisplainlyshowsthatthesinofmanhadleft theSonofmannothing.ThoughChristwereLordofall,yetifhewillcomeinthelikenessofsinfulflesh,hemustnotgoliketheSonofGod,buttheSonofman,andbeaman of sorrows, destitute, forsaken and afflicted. Though we fare thebetter for his suffering, he fared theworse for our sin; and among theothermiseriesheunderwent,hehadnotwheretolayhishead.

Toaddyetanotherevidenceofthevenomousnatureofsininthismatter,it isnota littleremarkablethatGoddidnottakethefull forfeiture,norstrip us so naked and bare as he might have done, but allowed us acompetentsubsistenceandaccommodation.Also,asthefirstfruitsofhisgoodness,hemadethefirstsuitofclotheswhichAdamandEvewore.Yetsin is against that good which God left us, and fills it with vanity andvexation,withbitternessandacurse.GodleftAdammanyacresofland

totillandhusband,buthehasitwithacurse,sweatandsorrow;manyagrievingbriarandprickingthornstickfasttohim(Genesis3.17-19).Godlefthimgroundenough (v. 23), but, alas, it is cursed ground! So sin isagainstman’stemporalgood,eitherintakingitfromhim,orcursingittohim.Sinissoenvious,thatitwouldleavemannothing,andifGodissogoodastoleavehimanything,sin’seyeisevilbecauseGodisgood,andputsastinginit,viz.acurse.Tobemorespecific:

a.Sinisagainstman’srestandease,ofwhichmanisagreatlover;and,indeed,heneedsitasagreatpartofthewell-beingofhislife.Itisasoretravailwhichthesonsofmenhaveunderthesun.Whathathmanofallhislabour,andthevexationofhisheartwhereinhelaboured?forallhisdaysaresorrows,andhistravailgrief(Ecclesiastes1.13;2.22,23).Thisissowhetherhe increasewisdomandknowledge, orpleasure and riches.Hetakesnorestinthenight,butishauntedwithvainandextravagant,ifnot terrified by frightful dreams; and his fancies, which are wakingdreams by day, are more troublesome than those of the night. Man’sground is overgrownwith thorns, so that he hasmany an aching headandheart,manyasorehandandfoot,beforethenextyearcomesround,togeta little livelihoodoutof thissin-cursedground.Man’sparadisicallifewaseasyandpleasant,butnowitislabourandpain,suchasmakeshim sweat. Even his recreations fall short of his labour, for pain andsweat (Ecclesiastes 2.1-2). The oldworldwas very conscious of this, asmay be gathered fromGenesis 5.29: ‘He called his nameNoah, saying,This sameshall comfortusconcerningourwork,and toilofourhands,because of the groundwhich the Lord hath cursed.’ Sin, curse and toilkeepcompany.

b.Sin isagainstman’scomfortand joy. Insorrowshalt thoueatall thedays of thy life (Genesis 3.17). Not one whole merry day! It would besomecomforttoaman,afterhehadtoiledandmoiledallday,ifhecouldeathisbreadwithjoy,anddrinkhiswinewithamerryheart.Butsinwillnotallowhimtodoso;ifhelaughs,sinturnsittomadness(Ecclesiastes2.2),orelseitisnobettermusicthanthecracklingofthorns(Ecclesiastes7.6).InParadise,theblessingofGodonAdam’sdiligenthandmadehimrich,and therewasnosorrowwith it (toallude toProverbs10.22);butnowman’ssweetmeatshavesoursauces--’insorrowshaltthoueat’--and

hisbreadisthebreadofaffliction.

Thefemale,thewoman,hasapeculiarsortandshareofsorrow,forthetime of conception, breeding, bearing and birth are tedious. Yet, alas!many who feel the pain which sin brought are not sensible of the sinwhich brought the pain, though their sorrow and pain also is greatlymultiplied,aswe find itexpressed inGenesis3.16,and themoreso forthewantoffaithandsobriety(ITimothy2.15).

c.Sinisagainstman’shealth.Fromitcomealldiseasesandsicknesses;till sin therewere no such things. For this cause, in general,many areweakandsicklyamongyou.Letmantakethebestairhecan,andeatthebestfoodhecan,lethimeatanddrinkbyrule,lethimtakeeversomanyantidotes,preservativesandcordials,stillmanisbutashaky,sicklythingforallthis.Verilyeverymaninhisbestestateisafrailandbrittlethingyeaaltogethervanity (Psalm39.5); this text is spokenwith reference todiseasesandsickness.Takehimwhilehisblooddancesinhisveins,andhismarrowfillshisbones;eventhenheisabrittlepieceofmortality.

d.Sin isagainst thequiet of aman’snatural conscience. Itwounds thespirit and makes it intolerable: ‘A wounded spirit who can bear?(Proverbs18.14).Whilethatissoundandwhole,allinfirmitiesaremoreeasilyborne,butwhenthatisbroken,thesupportsfail,whichhasagreatinfluenceonthebody:‘Amerryheartdoethgoodlikeamedicine(thereisnocordiallikeit)butabrokenspiritdrieththebones’(Proverbs17.22);itsucksawaythemarrowandradicalmoisture. ‘Heaviness intheheartofmanmakethitstoop’(Proverbs12.25).Agoodconscienceisacontinualfeast,butsinmarsall themirth.WhenCainhadkilledhisbrother,andhisconsciencefelt thestrokeof thecurse,hewas likeadistractedman,andmad.WhenJudashadbetrayedhisMaster,hewaswearyofhislife.

e.Sinisagainstthebeautyofman.Ittakesawaythelovelinessofmen’sverycomplexions;italterstheveryairoftheircountenance.‘Whenthouwithrebukesdostcorrectmanforiniquity,thoumakesthisbeauty(or,asit is in themargin, thatwhich is to be desired in him) to consume (ormelt) away like a moth: surely every man is vanity (his beauty vain)’(Psalm 39.11). There was no such thing as vanity or deformity till sinentered; everything was lovely before, and man above anything in the

inferiorworld.

f.Sin isagainst the lovingandconjugalco-habitationof soul andbody.Theywerehappilymarried,andlivedlovinglytogetherforawhile,tillsinsoweddiscordbetweenthem,andmadethemjar.There isnowmanyafallingoutbetweenbodyandsoul,betweensenseandreason;theypullindifferentdirections;thereisaself-civilwar.Eveninthissensethefleshlusteth against the spirit; the poorman is dragged and pulled thiswayand that, tossed to and fro as with several winds. Man is full ofcontradictions:timewaswhenthemindcommandedthebody,butnowthisservantridesonhorseback,whilethatprincewalkson foot.Man isinverted: his head is where his heels should be; his soul is become aprisoner to thebody,rather thana freeman, far toooften.Thebeast istoohard for theman,and thehorse rides the rider.Sense lords it, anddomineersoverreason.

g. Sin is against man’s relative good in this world. Man’s comfort orsorrowliesmuchinhisrelationships;thewealorwoeofhislifeisashisrelationshipsare.Thatwhichwasmadeforahelpprovesonlytoooftenahindrance.Sinhasspoiledsociety,sothatonemanisawolf,evenadeviltoanother.Sinwillnot lethusbandandwife,parents and childrenlivequietly,butsetsthematvariance,andmanytimesaman’senemies aretheyofhisownhouseandbosom;theywhoeatbreadatourtableliftupthe heel against us, and familiar friends become enemies. Lust makeswars (James4.1),and frompridecomescontention (Proverbs13.10). Itbreedsdivisionsand factions inChurchandState, so that there is littleunionororder,harmony,societyorfriendshipintheworld.

Thussinsetsitselftoopposeman’swell-being,

(ii) Sin is against the very being of man. Sin aims not only that manshould not be well, but that man should not be at all. How many itstranglesinthewomb!Howmanymiscarriagesandabortionsitcauses!Howmanyitsendsfromthecradletothegrave,whohaveruntheirracebeforetheycango!Othersdie in their full strength,beside thehavoc itmakes by war, and some always eat their bread in darkness (Job21.23,25).Mannosoonerbeginstolive,buthebeginstodie;andafterafew days, which are but as a span, and pass awaymore swiftly than a

weaver’s shuttle, sin lays all in thedust,princesaswell asbeggars.Sinhasreducedman’sagetoaverylittlepittance,fromalmostathousandtoaveryuncertainty,notonlytoseventy,buttoseven, foramongmennoman’slifeisvaluedatmore.Man’stimeisshortanduncertain:hethatisborntodayisnotsuretoliveaday.Andwhatisourlifebutasavapour,which soon passes away. I could enlarge here, but thismay suffice, toshowthatsin isagainstall thegoodofman in this life, considered inanaturalsense.

(2)Sinisalsoagainstthegoodofmaninamoralsense

(i)Ithasdegradedman,bydefilinghim,andhasalmostunmannedhim;for,as our text speaksof sin as aman, so theHolyScripture speaksofmanasifheweresin,andeverymanwereamanofsin(i.e.amanmadeupofsin)whetherweconsidertheouteror innerman.Manwasaverynoblething,made little lower than theangels (Psalm8.5).But,alas,bysinhe ismadealmost as lowasdevils.Manwasonce a companion forGodhimself,butsinhasseparatedbetweenGodandhim,andhasrobbedman of his primitive excellence. From being a lord he is become aservant,indeed,aslavetocreatures,todevils,andlustsofallsorts.Nowthisdebasementcamebydefilement,whichcleaves

a. To his body, for the flesh is filthy (2 Corinthians 7.1), and the bodyneeds sanctifying and cleansing (1 Thessalonians 5.23). The body is abody of sin, the members are servants to uncleanness and to iniquity(Romans6.19).Takehimfromheadtofoot,fromthecrownoftheonetothesoleoftheother,thereisnowhole(becausenoholy)partofhim;butall is filthy, and full of putrefactions and sores. If we dissect andanatomizeman,weshallfindthisonlytootrue,forwithoutnamingeverysinthatcleavestothewholeoreverypart,butspeakinginamoregeneralway, it is thus said of sinful men: their mouth is full of cursing andbitterness,withtheirtonguestheyusedeceit,thepoisonofaspsisundertheirlips,theirthroatisanopensepulchre(Romans3.13,14);eyesfullofadultery(2Peter2.14);theeye-lidshaughty(Proverbs30.13)earsdullofhearing(Hebrews5.11),yea,deafastheadder{Psalm58.4);theforeheadisasimpudentasabrowofbrass(Isaiah48.4);bothhandsareemployedtowork iniquity (Micah7.3); thebelly isan idol-god(Philipplans3.19);the feet are swift to shed blood (Romans 3.15); and if we look within,

their inward part is very wickedness--the Hebrew is ‘wickednesses’(Psalm 5.9); the gall is a gall of bitterness, in amoral, as well as in aspiritual sense; the spleen is affected, indeed infected with envy andmalice.Whatpartistherewhichisnottheseatofoneorotherevil?

b.Thisdefilementalsocleavestothesoul,whichistheprincipalsubjectofit.Itisnotonlyflesh,butspiritthatisfilthy(2Corinthians7.1).God’simage was more in and on the soul than the body of man, and sin’sambitionanddesire is todeprive the soul of this image.Righteousnessandholinesswerestampedonman’ssoul,butsinhasblottedthisimageandsuperscription,whichoncetoldfromwhenceitcame,andtowhomitbelonged,sothatmanisfallenshortofthegloryofbeingGod’s.ItmustbenewcreatedorrenewedereGodwillownit forhis,because till thenhisimageisnotlegible,if, inthissense,it ishisatall, forthereisnonerighteous,nonotone(Romans3.10).

Itisnotanyonefacultyonlythatsinhasdefiled,but,likeastrongpoison,it soaks and eats through them all; so that whereas all was holy, andholiness to the Lord, it is now evil, and evil against the Lord: Everyimagination (figment or creature) of the heart is only evil continually(Genesis6.5),EventheFlood,whichwashedawaysomanysinners,couldnot wash away sin; the same heart remains after the Flood as before(Genesis8.21),andasitwaswiththeheartofmanfromhisyouth,so ithascontinuedtobetothisoldanddecrepitageoftheworld.Fortothisday, there proceed out of the heart the same evil thoughts, words anddeeds that thendid (Matthew 15.19) From this unclean fountain issuesforthallthatdefilestheman.

Sin has made the heart of man deceitful, and desperately wicked(Jeremiah 17.9), and it is hardened in impenitence through thedeceitfulness of sin (Hebrews 3.12,13), although thereby man doesnothingbutundohimself,andtreasureupwrathagainstthedayofwrath{Romans2.5).Itmakesmanobstinate,thathewillnotbesaved,butwillbedamned:‘Yewillnotcometome,thatyemighthavelife’(John5.40).AsfortheWordoftheLord,wewillnothearken,‘butwewillcertainlydowhatsoeverthinggoethforthoutofourownmouth’{Jeremiah44.16-17).Itisoutoftheabundanceoffollyandmadnessthatisinmen’sheartsandboundupthere,thattheythusspeak;notonlyvainthoughtsandwords,

but villainous ones bubble and break forth from this corrupt fountain,whichsets the tongueon fireofhell, so that theDevilcouldnotbroachandbelchoutmorehorridblasphemiesagainstGod,thandothetonguesandheartsof sinfulmen. Ithasdefiledandspoiledman’smemoryandconsciencealso.Howtreacherousishismemoryastogood!butalasitistootenaciousastoevil!Theconscienceisbecomeanevilconscience,andinmanyasearedconscience.

Thus all over, without and within, man is defiled and polluted. I mayspeakmoreofthislater,butatpresentIwillshowalittlemorefullyhowsinhasalmostputoutman’s eyes, andevenextinguished the candleoftheLord:

The effects of sin on the understanding. It has dimmed and benightedman’s leadingfaculty, theunderstanding,whichshouldshowamanthedifferencebetweengoodandevil,andguidehiminthewayinwhichheshouldwalk.Nowit is toooftenanignis fatuus(will-o’-the-wisp)whichleadsmen into bogs and ditches, into errors and immoralities. Sin hasblindedman’sunderstanding, andmade him ignorant. It has depravedhisunderstanding,andmadehimafool.

(ii)Sinhasdarkenedman’sunderstanding.Poormaniswisetodoevil,buttodogoodhehasnoknowledge(Jeremiah4.22).Thereisnonethatunderstandeth,viz,asandwhatheought(Romans3.11).Alltheworkersof iniquity have no knowledge (Psalm 14.4). Poorman is covered withEgyptianthickdarkness;he issaid tobenotonlydark,butdarkness intheabstract(Ephesians5.8),and,sadly,heisinlovewithdarkness(John3.19),andhislightisdarkness(Matthew6.23).

Thatman is indarknessbysin isasclearas the lightof thesunby thelight of Scripture truth, beside that of sad experience. For, in general,when men are converted, they are called out of, and turned fromdarkness to light (Acts 26.18; 1 Peter 2.9).Our Lord Jesus came to be,and to give light to them that sat in darkness (Luke 1.76-79). Indeed,nonebuthecanopentheeyesofthemthatarebornblind(John9).Hewasthelightoftheworld,whichwithouthimisadarkdungeon.Itmaybeseeninvariouswaysthatmanisdark:

a. By his groping, which, in the Scripture, is constantly attributed toblindnessanddarkness.PeruseDeuteronomy28.29;Job5.14,and12.25;andIsaiah59.10.Man,likeSolomon’swiseman,hadhiseyesinhishead,and clearly saw his way before him. The door and way of peace andhappiness laywide open tohim.Butnow, like theblindSodomites, hegropestofindthedoorofhope,andwearieshimselfinvainpursuits.Manhaslosthisway,sincehelosthiseyes.Poormancatchesateverystraw,graspseverytrifle,ifhecanonlyfindoutwhatisgoodforhim.Oh,howdidSolomonseekandsearchthisandthat,tiringandvexinghimself,tillthe true light guided him into the true way! How he groped afterhappiness,butfeltnone,tillhecametofearGod(Ecclesiastes12.13)!

b.Thoughthelightshines,yetman’sdarknesscomprehendsitnot(John1.5).Ah,howblindis theman,whoatmid-day,whenthesunshines infull strength, cannot see it! It was no great wonder that the law wasdarknesstoman,forMoseshadaveilonhisface.ButthattheGospel,theclearest light that ever shone in the worlds, that Christ himself, thebrightness of his Father’s glory, should not be comprehended--oh,marvellousdarkness!

Intheinnocentgolden-age,mancouldhavecomprehendedtheleasthintthatcame fromGod,andhaveseenday througha littleholeorcrevice.He could have looked on the sun, and his eyes not blink. But now thenaturalmanreceivesnotthethingsoftheSpirit,norcanhediscernthem.No,thewisdomofGod,thepreachingoftheGospelisfoolishnesstohim(1 Corinthians 2.14). This Gospel, while revealed, continues a hiddenthing to this blinded world (2 Corinthians 4.3,4) And to know ChristJesus requires as great a power as was in the creation, when Godcommandedlighttoshineoutofdarkness,astheApostletellsus inthesameplace(2Corinthians4.6,7).

c.Byhiswalkinginallkindsofwickedness,whicharecalledtheworksofdarkness(Ephesians5.11).Goodandholyworksareofthelight,andgivelight,fortheyshine(Matthew5.16);butwickedworksarefromdarkness.Whobutblindmenwouldwalk indirtuptotheears, indeedoverheadandears?Solomon,speakingofwickedmen,saystheyleavethepathsofuprightness,andwalkinthewaysofdarkness.Thisisaclearevidenceoftheir darkness, especially when we consider the boldness of men in

sinning.Whoismoreboldthantheblind?Theyrushlikehorsesintothebattle,without fearorwit.Didmenseethedanger thatattendssinandwickedness,wouldtheyfollowittodestruction?Ohno!hegoesafterherasafooltothestocks,tilladartstrikesthroughhisliver;asabirdhastethtothesnare,andknowsnot(orseesnot) that it is forhis life(Proverbs7.22,23).Forinvainisthenetspreadinthesightofanybird(Proverbs1.17),orofaseeingman.

d.Man knowsnotwhither he goes. (John I2.35; 1 John 2.11).Men arebusy in thisworld, likea companyof ants, creepingupanddown fromonemole-hilltoanother;buttheyarenotsowise,fortheantsknow,butpoor blind men do not know whither they go. Whether forward orbackward, from home or to home, they are in amaze and bewildered.Theythinktheyaregoingtopleasureandprofit,honourandhappiness,but,alas, theyaremistaken,andaregoing topainand loss, todisgraceand death. They are like the Syrians, who thought they were going toDothanasconquerors,butwere found inSamariaat themercyof theirenemies;theywerehoodwinkedwithblindness(2Kings6).Inthesameway,menthinktheyaregoingheavenwards,whenalas,sinleadsthemtohell,whiletheireyesareshutandtheydonotknowwheretheygo.

e.He stumbles, and does not knowwhy (John 11.9,10; Proverbs 4.19).SinnersareeverandanonstumblingatChristJesus;theyareoffendedathim, but cannot tell forwhat. Theywould complain of something, andfindfaultwithit,iftheyknewwhat;buttheyseekfaultswherenonearetobefound.YetratherthannotbeoffendedwithChrist,thisshallbehiscrime,thatheisguiltyofnone.ThereasonwhytheyfindsomuchfaultwithGodisbecausehefindsouttheir faults,andfindsfaultwiththem.Man’s waspishness and touchiness, his being so captious and ready totake offence at God and godliness, are clear manifestations of hisdarkness.Didtheyknowhim,theywouldnevercrucify,norbeoffendedwith theLordof life, light andglory.Blessed is he that is not offendedwithChrist.

f.Man knows not his time, nor how to order his thoughts, words andactions.Hedoesnotknowhowtoorderanyofhisaffairsinseason,whichisthebeautyofall.Thusitisevidentthat,eversincetheFall,hisintellectisbruised,andhehasasoftplaceinhishead.Man,likeJob,couldhave

said, ‘His candle shined upon my head…by his light I walked throughdarkness…thesecretofGodwasuponmytabernacle’ (Job29.3-4).But,alas, now he must say, ‘Because to every purpose there is time andjudgment,thereforethemiseryofmanisgreatuponhim.Forheknowethnot that which shall be: for who can tell him when it shall be?’(Ecclesiastes8.6,7).Manknowsnothistime;itisnotinmantodirecthisway(Ecclesiastes9.12;Jeremiah10.23).Wecannotorderourspeechbyreasonofdarkness(Job37.19).Weknownotwhattoprayforasweought(Romans8.26).Ah!whatapoor,sillythingsinhasmademan!

g.Hecanbe content tobe led, evenbyadog.This is our last evidencethat sinhasblindedman.Ahalf-eyedmanmay reignamong theblind.Wouldamanbeledbyadogifhewerenotblind?hewouldscornit.OurSaviourtellsusthattheblindleadtheblind(MatthewI5.14);andifmenwerenotblind,theywouldneverbeledbyblindguides.But,beinginthedark,theyarebestpleasedbysuitableguides:‘Likepeople,likepriest’,asGod complains (Hosea 4.9) ‘The prophets prophesy falsely, and thepriests bear rule by their means; and my people love to have it so’(Jeremiah 5.31). Falsehood and flattery was their business, and thepeople’s choice and pleasure. God and godliness, righteousness andholiness were troublesome; they must have smooth things and softpillows.And alas, theywere fitted to ahair, this suited their tooth andpleasedtheirpalate.Butallthisarguesundeniablythatmenaredarkandblind, who can be content with such dogs to lead them; and not onlydumbdogs,butblindguides,yes,andfalseprophetstoo,wholeadtheminto theditchof sinanddungeonofHell.Whatdoes all this provebutman’s darkness? and what does that infer but sin’s sinfulness indarkeningtheunderstandingofman?Isnotlightgood?Godwhomadeitsawthatitwasso.Butnow,thatthesoulbewithoutknowledge,itisnotgood(Proverbs19.2).

Sosin is against thegoodofman in that ithasputout the sightofhiseyes,which,inaspiritualsense,isworsethanifithadputouttheeyesofhisbody.Man’seyesareverydeartohim.Godexpressesthetendernesshehasforhispeoplebythis,thattheyaretohimastheappleofhiseye(Zechariah2.8).AndtheApostlesetsouttheloveoftheGalatiansbythis,that theywould have pulled out their eyes for him (Galatians4.15).To

show our love to God, we are to pull out our right eye, if it offend(Matthew5.29). Israel tookgreat indignationatNahash theAmmonite,whenhewouldhaveputouttheireyes(1Samuel11).Hereinthenliesthemalignityofsin,thatithassodarkenedtheeyesofman’sunderstanding,andlefthiminthisconditionforareproach.

(iii)Sinhasdepravedman’sunderstanding,andmadehimafool,asot,averybrute;ignorant,foolishandbeastarejoinedtogetherinPsalm73.22.Follyisthecommonnameofsin,andsoisfoolsthenameofsinnersinthe Scripture: ‘Ye fools, when will ye be wise?’ (Psalm 94.8), i.e. O yesinners, when will ye fear God? The fear of God is the beginning ofwisdom, indeed, it is wisdom (Job 28.28), the height of wisdom(Proverbs1.7).TillamanfearsGod,heonlyplaysthefool.Indeed,heisunmanned,andbesidehimself,forwhentheprodigal,therepresentativeof sinners and converts, repented, andwas converted, it is said thathecametohimself,and thenquicklywent tohis father. In therecoveryofman,ourLordJesusChristismadeofGodtousnotonlyrighteousness,but light and wisdom (1 Corinthians 1.30). We were without thatourselveswhichChristismadetous.

ThatthisisthecommoncaseofJewandGentile,i.e.allmen,theApostleassuresus(Romans3.9-11);indeed,menthemselvesdeclareittobeso.Imay say ofman as Solomondoes of the fool: ‘Whenhewalkethby theway…hesaith toeveryone thathe isa fool’ (Ecclesiastes I0.3); thewayand coursehe takes, his carriage andbehaviour showhim tobe a fool.Likeachild,aman isknownbyhisdoings (Proverbs20.11).Ashe thatdoethrighteousnessisrighteous,sohethatdoethfollyisafool.

Man’sfollyisshowntobegreatinthreeways:

a.In relation to his chief and ultimate end, the summumbonum.Manshouldseek greatly for happiness, inwhat to place it aswell as how toobtainit.Ohthevarietyofopinionsthatmenhavehadabouthappiness!Varrotellsusofagreatmany,butwhocantellusofall?Somanymen,somanyminds,forwhenmangoesfromunity,hefalls intomultitude.Hehas found out many inventions. Time was when man had light andwisdom enough to know that God was the kuriotaton agathon, thesupreme and chief good, and that his happiness lay in knowing and

enjoyingGod.Butsincesin,manhasbecomesuchafoolastosay,inhisheart,There isnoGod,at leastnohappiness inknowingGod; for ifsindoes not makemen such atheists as to believe there is no God, yet itmakesthemsuchastowishthattherewerenoGod,andtosaythatitisnohappinesstoknowhim,orprofittoservehim.Letuseatanddrink,isthevoiceofmenratherthan,LetusseekandserveGod.Whowillshowus any good, viz. corn, wine and oil, is the voice of man (Psalm 4.6),indeedofalltillregenerate.

Manhasbecomesosottishandbrutishthathelivesbysense.Nowsensewill never look to God who is invisible--that is for faith--but to thecreatures,whicharevisible,andtheobjectsofsense.HowSolomonhasset this out to the life, in his Ecclesiastes, viz. that sense seeks forhappiness below God; man is fond of toys and trifles, and seekscontentmentwherethereisnothingbutvexation,asifhecouldfindeasein the place and element of torment, viz. in hell! He sets his eyes andheartuponthatwhichisnot(Proverbs23.5).Thelustoftheeye,thelustof the flesh, the pride of life is the trinity, the god of this world, andexcludestheloveofGod(1John2.15,16).

Allthingsofsenseareonlyforone,andthattheworsehalf,ofman,viz.thebody.Nowwhenallaman’slabourisforthis,withneglectofthesoul,whichistheprincipalmanoftheman,whatfollyisit!Tomindtheless,and neglect the greater, to be troubled about these many things, andneglect the one thing necessary is folly with a witness, and will befollowedwithavengeance.Whatisit,tolabourforthebackandbelly,asifitwereGod,tomindearthlythingsandneglect,evendespiseheavenly,butfollyintheextreme!itistogloryinshame(Philipplans3.19).Hewhobadehissoultakeease,ineating,drinking,andbeingmerry,wascalledafool,andsoiseveryonethatlaysuptreasureforhimself,hissensualself,andisnotrichtowardGod,asourSaviourtellsus(Luke12.16-21).Ihavediscoursedelsewhereonthistext, toshowthefollyofsuchmen,and, ifGod please, itmay in due time come to view. Therefore, I shallwhollywaive, and omit to speak of it here, though I did treat of it when Ipreachedthesesermonsonthesinfulnessofsin.

ButbeforeIproceedtotheothermanifestationsofman’sfolly,inrelationto the ways andmeans that lead to happiness, let me briefly show by

three things, among many others that might be named, that man’shappiness cannot be made up of any or all creature-enjoyments, ofhaving theworld for a portion, even all of it. For, besidewhat has justbeensaid:

(1)Itwas not sowhenmanwas in paradise.Not onlyman, but all thecreatureswere in a better condition then, and not subject to vanity, astheyarenow.All thatGodmadewasverygood,andAdamhadall thatGodmade--yetthatwasnothishappiness.Nowifthecreaturesintheirbestestatewerenotman’shappiness,muchlessaretheysointhistheirworstestate.Sooursin,inplacinghappinessincreature-enjoymentnow,is worse than Adam’s sin was; for the creatures were then far morealluring, attractive and taking than they are now. A worthy personexpresses it as follows:Though the oldwalls and ruinouspalace of theworldstandtothisday,yetthebeauty,glossandgloryofthehangingsissoiledandmarred,withmanyimperfectionscastoneverycreature.Whatisonlyoutsideuscannotbeourhappiness.

(2) That cannot be our happiness which is below us. God’s design inmaking the creatures was that they should serve us, and not that theyshould be served by us. God put Adam colere*, to till the earth, notcolere,*toworshiptheearthandmakeagodofit,asearthly-mindedmendo, for covetousness is sin. *[The same word (in Latin) bears bothmeanings.]Not only didGod place them belowman, butman reckonsthembelowhimself; for skin for skin, or skin after skin, yea, all that amanhathwillhegiveforhis life--whichisagreattruth, thoughspokenby the Father of lies. By this it is evident that man reckons all belowhimself. Though old Jacob’s life was bound up in the life of youngBenjamin,yethewouldpartwithhimrather thanstarve.Now,withoutfurtheramplification, it isasclearasthesun,thatwhatis inferiortouscannotbeourhappiness.

(3)Thatcannotbeourhappinesswhichisnotsomuchasatokenofthelove ofGod. If you had all the cattle on a thousand hills, and never somany thousand bags of gold in your chest, though all the beauty andhonourintheworldcentredinyou,yetImusttellyouwhataverywiseman has told me: Man knows not love by prosperity, any more thanhatredbyadversity(Ecclesiastes9.1).Indeed,theworld,greatandgood

asitis,orwas,isnotgoodenoughforalove-token.GodsenthisSon,andnothingelsebuthim,andwhatisinhim,foralove-token.

Wellthen,fromallthisweconclude,thatseeinghappinessisofahighernature than the creation, and isnot in less thanGodhimself,man is afoolinseekingitelsewhere,andsinisverypernicioustoman,inmakinghimsuchafool.

b. Man’s folly appears to be great in relation to the means and wayleadingtohappiness,aswellasinrelationtohisendandhappiness;hemistakes them both. The enjoyment of God is our happiness, andreligion,viz.rightlyservingandworshippingGod,themeansofenjoyingGod, and therefore of our happiness. Alas! here man is a very fool.ThoughingeneralmenacknowledgethatthereisaGod,andthatGodistobeworshippedandobeyed, yetwho thisGod is, andhowhe is tobeworshipped--man is full of darkness, doubt and perplexity about it.HencewehaveexpressionsintheScriptureconcerningsinners,suchas:‘Yeworshipyeknownotwhat’(John4.22).Surelytheywhoworshiptheyknownotwhat,worship also they knownot how, as there follows. TheAthenian altar had this inscription, To the unknown God (Acts 17.23),andtheworldbywisdomknewnotGod,viz.Godmanifestintheflesh(1Corinthians1.20.Thoughnothingismoreknowable,yetnothingismoreunknownthanGod.It isvisible toall thecreation,by thecreation, thatthereisaGod(Romans1.20);butwhoandwhatheis,andwhathiswillis,whohathknownthemindofGod?(1Corinthians2.16).

Sinhasmademenworshipeither(1)afalseGod,whichisidolatry;or(2)God falsely,which is superstition.Manhasbecomesucha fool thathisworship,tillenlightenedandconverted,iseitherabreachoftheFirstorSecond Commandment. He fails as to the object or the manner ofworship,andbothspeakman’sfolly,thathisreligioniseitheridolatryorsuperstition.

(1)Idolatryisman’sfolly.ToworshipnoGod,orthatwhichisnotaGod,butanidol,isfolly.ThereforetheGentilesarecallednotonlyatheists,butafoolishpeople,andwiththistheApostleupbraidsthem(Galatians4.8;Romans1.21,25).ManissuchafoolthatheneglectstoservetheGodwhomadehim,andservesgodsofhisownmaking,thoughthefactthatthey

aremadeproves that theyarenotas theirname is,butgods (like theirknowledge)falselysocalled,asisindetailimputedtothemofold(Isaiah44.14-16).

The world has been guilty of most abominable idolatry. The Romansmade diseases gods, such as the fever. And sinners make not onlycreatures,likegoldandtheirbelly,theirGod,butsins--thiswasthecaseamong the aforementioned Romans. Even the Devil himself has beenmade a God and sacrificed to. He is called the god of this world (2Corinthians4.4),andtheApostlesays,theGentilessacrificedtodevils(1Corinthians10.20;cf.Deuteronomy32.17),andsacrificednotonlytheirchildren(Psalm106.37)buttheirsouls,forinallservices,thesoulisthesacrifice.Oh,sinfulsin!

(2) Superstition isman’s folly, also, as to religion. This is the youngerbrotherto idolatry; it isofthesamewombwithidolatry.Superstitionisnotworshippinga falseGod,butworshipping the trueGod falsely, inawaynot commandedbyGod. It teaches andpractises for doctrines thedevices and commandments of men; that is to say, it worships, notaccording to the will of God, but to the will ofman. This is called thesacrificeoffools(Ecclesiastes5.1).Theymindthemattermorethanthemanner,andaretakenupwiththeworkdone,thoughitisnotwelldone.Theymindtheoutsidemorethantheinside,yes,andworshipGodmorebecausetheyfearhim,thanbecausetheylovehim.

Thismustsufficetoshowman’sfolly,andhowsinhasdupedman,astohisend,happiness,andthemeanstoit,religion.Inowproceedtoshow

c.Man’sfollyastothenon-improvementormis-improvementofmeans,whenmadeknown in truthandclearness.Though thewillofGodas toworship isrevealed,yetsinmakesmenfoolsstill,either inthat theydonot use, or in that they make a bad use of the revelations of God. Atreasureisputintotheirhand,buttheyaresuchfoolsasnottoknowhowtouseit(ProverbsI7.I6).

GodhasbeenpleasedinandbyChristJesustodeclarehismindtous(1Corinthians 2.16). His Gospel and grace have appeared, teaching us(Titus 2.11,12). But alas! how men pervert the Gospel, turn grace into

wantonness(Jude4),andsinabundantlybecausegraceabounds!Whatstrivingsandstrugglings,reluctancesandoppositionsagainsttheGospel!How men stumble, and kick at and against Christ Jesus, instead ofbuildingonhimasthecorner-stone,asarockandsurefoundation!HowangrytheyarewhenJesusChristcomesbyhisWordandSpirittoblessthem, in turning them away from their iniquity! When God comes inChristJesusandtheministryofhisGospeltoreconcilethem,andmakethem happy, they take up arms andmake war against him.When theGospel comes with the weapons of its warfare, to pull down thestrongholds, and to reduce men to obedience, how they fortifythemselves!WhenGodstandsatthedoorandknocks,andwoosmenforentertainment,howtheylockthemselvesup,barandboltuptheirheartsagainsthim, that theKingofgraceandglorymaynotenter in! It isnolessapowerthanthatwhichraisedChristfromthedead,thatmakesmenwillingtobelieveandobeytheGospel(Psalms110.3;Ephesians1:19).

Christ’s messengers make glorious reports, but who believes them?(Romans10.16):Theystretchouttheirhands,buttowhomisthearmofthe Lord revealed? They beseech and entreat, but men harden theirhearts.Andamong themanywho seem toprofess theGospel,how fewpractiseit!InwordstheyconfessGod,but inworksdenyhim.Theyareloversofpleasure, and themselves,more thanofGod; and though theyhaveaformofgodliness,theydenythepowerthereof.Allthesewaysoftheirs of not improving or mis-improving the means which God hasvouchsafed,Isay,allthesetheirwaysarefolly.

Itwouldbealmostendless--ifitwerepossible--toenumeratethefolliesofman. He thinks like a fool, unsteadily and rolling, independently andbroken, inconsistently,and tonopurpose,at randomandrovers;manyrunwaste, like waters beside themill. He builds castles in the air; hisimaginationsare likevagabonds,andhiscontrivances romantic.This isnottomentionthemorewickedandsinfulthoughts,which,iftheywereknown, would make one man ashamed and afraid to converse withanother. For not only vain, but vile, injurious, adulterous, murderousthoughts lodge in the hearts of men. Thus when anyone comes to beawakened,andmadesensibleofthesinfulnessofhisheart,itmakeshimsay,asStPaulsaysofhimself,Iamthechiefofsinners.Neverwasany

heartsuchashopofvanity,suchadenofthieves,suchacageofuncleanbirds, such a Newgate of murderers, such an inn and thoroughfare oftravellinglusts,suchacourtofflattery,ambition,prideandenvy,suchasinkandcommondraughtoffilthiness,suchahellofblasphemyasmineis!

Asmanthinks,heoftenspeaks,quicquidinbuccam(anythingthatcomesintohishead),foolishly,idly,andproudly,andashespeaksheacts;outoftheabundanceorfulnessoftheheartthemouthspeaks,andoutoftheheartarealltheissuesoflife.Allthefolliesofhislifearejusttheuntyingandlettinglooseofthatfollywhichisboundandbundledupinhisheart.Theyarethereingross,andareretailedoutashemeetswithcustomers,occasionsandopportunitiesinthecourseofhislifeandconversation.

Letusconsidersomeexamples,andonlysome,ofman’sfolly:

(1)Man is soheady, hasty and rash inhis undertakings.Nothingmorebecomes a man than deliberation and consideration. This is his pre-eminenceabovethebeasts;theyactbutdonotconsider.Andhereinisagreatpartofman’sfoolishhess,thathedoesnotconsidertheendofhisactions.‘Othattheywerewise,thattheyunderstoodthis,thattheywouldconsidertheirlatterend!’(Deuteronomy32.29).Peopleoftensay,Ineverthoughtofthis,anditisthepropertyofafooltosay,Ihadnotthoughtofthis,insomethingwhich,maybe,itmostconcernedhimtothinkof.‘Thesimplebelievetheveryword(whichhewouldnotdobutthatheissimpleanda fool) but theprudentman lookethwell tohisgoing.Awisemanfeareth, and departeth from evil: but the fool rageth, and is confident’(Proverbs14.15,16).Didmenconsiderwhattheyaredoingwhentheysin,theywould abhor it; for whowould rush to his own ruin?Who woulddrink poison? None but fools or madmen! Did men consider that thewagesofsinisdeath,thatwrathandhellattendsin,theywouldsurelybemorewary.Mengoonandon,andneverconsiderwhattheendofthesethings will be; will it not be bitterness in the latter end? His lack ofconsiderationisaproofasgreatasitisclearthatmanisfoolish.

(2)Manlaughsat,andsportshimselfinhissinandmisery.Itisasporttoa fool to do evil (Proverbs 10.23), and this sporting and jesting at sinshowshim tobe a fool in earnest.Foolswill laughat the shrewd turns

andmischiefswhichtheydo,andsinnersaresuchfools that theymakesintheir trade(theyaresin-makers)andtheirrecreation too. It is theirpastimetopassaway,tospendandlosetheirtimeandsoulsinsinning.‘Fools make a mock at sin’ (Proverbs 14.9). When they have cheatedothers, they laugh at them as fools, though they themselves are thegreater fools for cheating others. They sport themselves in their owndeceivings(2Peter2.13).ThoughtheyknowthattheywhodosuchthingsareliabletothejudgmentofGod,yetnotonlydotheydothesame,buthavepleasureinthemthatdothem(Romans1.32).Buttheyarefoolsforsodoing,forprofessingthemselvestobewisetheybecamefools(v.22.),andtheywerewithoutunderstanding(v.31).ButwhenGodshall laughandmockatthesemockers,thenitwillappearwhatfoolstheywere,whosportedatthatwhichshouldhavebeentheirgreatestsorrowandgrief.

(3)Mansays,ItisvaintoserveGod.Whatgreaterfollycantherebethanto call religion and the wisdom of God foolishness, vanity andunprofitableness, when beside them there is no profit under the sun?Thisisthewholeofman;alltherestisvanityandvexationofspirit.Theauthor of the seventy-third Psalm concludes himself a fool for havingalmostsaidthis:foolish,ignorant,andasabeast(v.22);somuchafoolthathecouldnotemphasizeitenough.Whatfools,then,aretheywhosayitopenly?BecauseJobmerelyhintedatsuchathing,Elihureckonshimamong the foolish; ‘Hearken tome, yemenof understanding (for foolswillnot);farbeitfromGodthatheshoulddowickedness’(Job34.9,10).Ohno!theworkofmanwillherendertohim.ThereisadaycominginwhichadifferencewillbeputbetweenthemthatfearGodandthemthatfear him not (which is spoken in connection with this very matter,Malachi3.14,18)andthenitshallappearthatnoman’slabourisinvainintheLord.Ispeaktowisemen; let themjudgewhatIsayandIknowtheywillconcludethat it isegregious folly tosay that it isvain toservetheLord.

(4) Man is so ungrateful to God, who has put him under an infiniteobligation. No matter how many courtesies you do a fool, it is likethrowingpearlsbeforeswine,whoreturnevilforallthegoodturnswhicharedonetothem.MosesupbraidsIsraelwiththis:‘DoyethusrequitetheLord,Ofoolishpeopleandunwise?’(Deuteronomy32.6).Nonebutfools

woulddoso.Andmenarelikeswineinthis,thattheygatherupthefruitthatfallsandneverlookup.‘Weretherenottencleansed?wherearethenine?’ said our 5aviour. Scarcely one of ten proves thankful!Men takeGod’scornandwineandoiltomakeafeastforBaal,fortheirBelandtheDragon,fortheirbellyandlusts.InsteadofgivingGodthanksandglory,theyreturnhimsins.Theykickwiththeheelwhenfatandfull,andsay,Who is theLord?as if theywerenotbeholden tohimanddidnotowehimanyacknowledgements.Whatfools!

(5)IfGodcorrectsman,orafflictshimforhissinandfolly,hesoongrowsangrywithGod.Suchisthenatureoffoolsthattheycannotendurethosewhochastisethem.Thoughmanispunishedonlyforhisiniquities,yethecomplains (Lamentations3.39).ThoughGod’s judgment is just, yet thefoolishnessofmanpervertethhisway, andhe frettethagainst theLord(Proverbs 19.3).Man’s sinbringsGod’s judgment, and then,whenGodhedgesuphiswaywiththornswhichprickhim,hefretsandfumes.WhenJobwas sorely afflicted,hiswife said,CurseGodanddie--whichwas acursedspeech.ButJobsaid,Thouspeakestlikeoneofthefoolishwomen.Men and women never speak more foolishly than when they speakagainstGod.Theyare foolswhoquarrelwithGodandchargehimwithfolly.

(6)Man’sfollyisapparentinthatheisunteachable.Onemaybetterdealwithsevenmenofreasonthanwithonefoolwhoisnotonlyignorantbutconceitedandstubborn.Foolsdespisewisdomandinstruction(Proverbs1.7).Theyscorntobeinstructed.Theyareinlovewithfolly.‘Howlong,yesimple ones, will ye love simplicity?’ (Proverbs 1.22). A fool will nothearkentocounsel(Proverbs12.15).Eventhoughinstructioncomesfromafather,yetafooldespisesitProverbs15.5).Thoughyouaddcorrectionto instruction, yet one ‘reproof enterethmore into awiseman, thenanhundredstripesintoafool’(Proverbs17.10).Thoughyoubrayafoolinamortar, yet will not his foolishness depart from him (Proverbs 27.22).ThusitisthatthoughChrist’smessengerslaboursomuch,theyprofitsolittle, for sin has made men such fools that they will not receiveinstruction.

(7) Some men are such fools as to apostatize, even after they havereceivedthe truthandhavegone far in theprofessionof it,which isno

small folly. ‘As a dog returneth to his vomit, so a fool returneth to hisfolly’(Proverbs26.11comparedwith2Peter2.20-22).TheWordofGodworksonsomemen likeamedicine: itmakes themvomit,makes themconfesstheirsin,whichoneoftheoldwriterscallsvomitusanimae,asifitlayhardandheavyontheirstomachsandtheyweresickofit;butaftera while they lick it up again. They repent, and sin again as if theyrepented of their repentance. For this reason the Apostle calls theGalatians fools: ‘O foolish Galatians, who hath bewitched you, that yeshould not obey (that is, go on to obey) the truth?’ They had begun toobey,andsoheadds:‘Areyesofoolish?havingbegunintheSpirit,areyenow made perfect by the flesh?’ (Galatians 3.1-3)This is folly with awitness!Anapostateisadoublefool,atreetwicedead.Hislatterendisworsethanhisbeginning.Thusweseehowsinhasdupedmen.Butthisisnotall:

(iv)Sinhasdegradedmanandmadehimabeast. It is true,hehas theshape of aman, but, alas! he is degenerated into a bestial and beastlynature. I may begin, as Ovid began his Metamorphoses: ‘In nova fertanimus’ (Strange things come to mind). I must show you a monster,indeed,manymonsters in one: a dog-man, a goat-man, a wolf-man, afox-manandsoon.Itwouldbebettertobeabeastthantobelikeabeast,livinganddyinglikeone.ItwouldbebettertobeBalaam’sassthansuchan ass as Balaam himself was. But to set this degeneration anddegradationofmanbysinbeforeyoumoreclearlyandfully,Ishalldealwithitunderthreeheadings:Sinhasmademan(a)likeabeast,(b)liketheworstofbeasts,(c)worsethanthebeasts.

a.Sinhasmademan like abeast, andnotonly likeone,but, indeed, averybeast!TheManofSin,thegreatAntichrist,iscalledabeast,andthegreat ones thatDaniel saw in his vision are called beasts. In Scripture,sinnersaretenoreleventimescalledbrutish;andwhatsomemenareallwould be if left to themselves, if common or special, restraining orrenewinggracedidnotinterposeandprevent.Threethingswillindicatethislikeness:

(1) Sinfulman is like the beasts in ignorance and stupidity. ‘So foolishwas I, and ignorant: I was as a beast before thee’ (Psalm 73.22).Man,though aman in honour, that understandeth not, is like the beast that

perishes(Psalm49:20);heisofnomorevalueorhonour,thoughhesitsat the upper end of the world as the Antichristian beast does. 0 yebrutish, when will ye understand? O ye fools, when will ye be wise?(Psalm 94.8). Brutish and foolish are synonymous and parallelexpressions, aswashintedbefore.Aheart voidof understanding is theheartofabeast,asisclearfromDaniel4.16with34-36.

(2) Sinfulman is like the beasts in sensuality, as if hewere only belly-wise,andhadnosoultomind,orasoulonlytomindhisbody.Heplaceshishappinessonlyinsensualandbodilyenjoymentsandsatisfactions.Inthissensesomeunderstandthatsaying:‘Isaidinmineheartconcerningthe estate of the sons ofmen, thatGodmightmanifest them, and thatthey might see that they themselves are beasts’ (Ecclesiastes 3.18).Solomondoesnotuseagentleorcourtlycompliment,butcallsthem(indownrightandplainEnglish)beasts.Theyliveanddielikebeasts,makenoprovisionforeternity,andhavenomindfortheworldtocome,whichistheworldofeternalgoodorevil.

(3)Sinfulman’s likenessto thebeastsconsists in,and isapparent fromhis unfitness and unsuitableness for society and communion with Godand man. The sinner’s society is but societas belluina, the society ofbeasts,andgoodmenareasshyofitasofconversingwithbeasts.Inthestateofinnocenceamongallthebeaststherewasnotfoundameethelp,anyoneformantoassociatehimselftoandkeepcompanywith;andeversince, sinfulman is as unfit for pleasing andprofitable converse as thebeastswerethen.Job’sfriendstookitasgreatscornanddisdainthattheyshouldbecountedasbeastsandreputedvileinhissight,thatis,notfitorworthy of his conversation. God and sinful men do not walk together;theyarenotagreed.AndgoodmenareenjoinedbyGodhimselfnottobeunequally yoked, for ‘what communion hath light with darkness?’ (2Corinthians6.14).Thusby their ignorance, sensuality andunfitness forsocietysinfulmenhavebecomelikebeasts.

b.Sinners are like theworst of beasts. They are not only like beasts ingeneral, but such as are called in Scripture, evil and hurtful beasts.Sinnersarenotlikenedtothedoveorthesheep,theharmlesscreatures,but to lions, tigers,boarsandbears, the ill-qualitiedand ill-conditionedcreatures.Ifatanytimetheyarelikenedtoacreaturethatisharmless,it

is not for that good quality but for some bad one in the creature. Forexample, Ephraim is likened to a dove, not for innocence but silliness(Hosea 7.11). Sowhen sinners are likened to serpents it isnot for theirwisdombuttheirvenomousandpoisonousnature,ortheenmitythatisinthemagainstmankind.Butusuallysinnersaresetoutandpaintedliketheworstofanimals;likeadog,anangrydog,acreepingdog,ahowlingdog, a back-biting dog, a greedy dog, a dumb dog; by lions, devouringlions,roaringlions;byaragingbear;byadeceitfulfox.Somanisliketheevilandhurtfulbeasts, forasone lionwilldevourmanybeastsandonewolf will devour many sheep, so one sinner devours much good(Ecclesiastes9.18)andhistendermerciesarecruel(Proverbs12.10).

c.Sinhasmademenworsethanthebeasts;morebeaststhanthebeaststhemselvesandworsethantheworstofbeasts.Sinfulmanisnotonlyasignorantas,butmore ignorant thanthebeasts.He ismoresensualandmoreunsociablethanthesensualandunsociablebeasts.Thisisapparentinseveralways:

(1)Thebeastsdonottransgressthelawoftheirnature,butmanhasdoneanddoessooverandoveragain.The instinctof thesecreatures is theirlaw,andtheyconstantlyobserveit.Thecharacteristicofabeast,whichiscondemnable in man, is not condemnable in the beast: ignorance andstupidityisnocrimeinanoxorass,butitisinman.Itisnofaultinaliontobedevouring,butitissininmantobelikeadevouringlion.Thebeastsfulfilthelawofnature,butmentransgressitwhentheyactlikebeasts.Sosinfulmanisworsethanthebeasts.

(2)Sinfulmanisworsethanthebeastsintheveryqualityforwhichheislikenedtothem.Theoxandasshavenounderstanding,andsinfulmaniscompared to them for ignorance and stupidity; but they are moreknowingthanhe(Isaiah1.3).Thesameisspokenofthestork,craneandswallow,bywayofrebuketoman(Jeremiah8.7).Thesefoolishcreatureshavemoreunderstanding than sinfulman.Andas to sensualityman isworse than the beasts. Things of sense are the proper objects of ananimal’sappetite,butnotofthenaturalappetiteandinclinationofman.Itisnosininananimaltobesensual,butitissoinaman,whothoughcreatedtohigherendsandpurposes,issodegeneratedastobe inmanythingsmoresensualandcarnalthantheanimalsare.Sinhasmademan

sounsociableandcruelthatbearsaremorekindtooneanotherthanmenare;itwerebetterforamantomeetabearinherrage,whenrobbedofherwhelps,thantomeetafoolinhisfolly(Proverbs17.12).Manismorehurtfultomanthantheanimalsaretoman.

Icouldgivealonglistorcatalogueoftheanimalssinnersarelikenedto,showing where the parallel or similarity holds. The wicked tyrannicalrulers of the world are compared to a roaring lion and a ranging bear(Proverbs28.15):theyhavenopity,butmakeapreyofalltowhomtheycomenear.Hypocritesarelikevipers(Matthew23.33).Herodwascalledafox,notonlyforhiscraftandcunning,butforhuntingafterthelifeofthe Lamb, Christ Jesus. Thus some sinners are like some animals andsome like others, but there are two animals to which all sinners arelikened:thegoatandthedog.

a. Sinners are called goats (Matthew 25.32,33):He shall set the sheep,thatis,thegodlyonhisrighthand,andthegoats,thatis,thewickedonhis left. There are two or three things which naturalists observeconcerninggoats,inwhichthewickedarelikethem.

(1)Goatsareverylascivious,wantonandlustful.Sinnersaresotoo:thelustoftheflesh,andthelustoftheeyearethethingstheyaretakenwith(1John2.16).Tothesetheygivethemselvesup.TheApostlesays,Amongwhomwe all had our conversation in the lusts of the flesh (Ephesians2.3),andserveddiverslusts(Titus3.3).Inthistheyarelikegoats.

(2)Goatsarestinkinganimals.Agoatishsmellisastinkingsmell,andtosmelloforlikethegoatistohaveaverystrong,unsavouryandstinkingscent.LikewisethewickedareinabominationtotheLord,averystinkinhisnostrils.

(3)Goatsareveryboldandadventurousanimals.Theyclimbrocksandprecipicestobrowseandfeedonwhat theycangetwithhazard.Inthissinnersarelikethemtoo;theyrunrisksandmanydangerousadventuresfora little, indeed,no satisfaction.Theyventurepeace, conscience, life,soulandall,togetthatwhichisnotbread(Isaiah55.2).

b. Sinners are likened to dogs. I shall not make divisions in this nor

pursuethemetaphorintodetails,ofwhichalittlewassaidbefore.IwillonlyshowthatthoughitwasmoreusualwiththeJewstocalltheGentilesdogs,andourSaviourspoke in their languagewhenhe told thewomanthat it was not meet to take the children’s bread and cast it to dogs(Matthew15.26),yet it isacommonnameforsinners,whetherJewsorGentiles,toallwithoutGodandChrist;forwithoutaredogs(Revelation22.15).

Allinallthen,itisonlytooclearandevidentwhatmischiefsinhasdoneman in thus degrading him, by making him a fool, an animal and amonster.Andstillthisisnotall.

(v)SinhasseparatedmanfromGodinamoralsense.Thoughbynaturewearehisoffspringand ‘inhimwelive,andmove,andhaveourbeing’(Acts17.28),yetmorallyandspirituallysinnersareseparatedfromGodandarewithoutGod.Thisisagreatinjury;indeed,itisthegreatest.ForsinceGodisman’schiefestgood, tobeseparated fromhimmustbehisgreatest evil and loss. Therewas always a very greatdisproportion anddistancebetweenGodandman,GodtheCreatorandmanthecreature,GodInfiniteandmanfinite,butthiswasnomiserytoman.Itissin,onlysin that has made a difference and separation between God and man.Thereforesinnersaresaidtobeafaroff(Ephesians2.13)fortheydepartfrom God and like the prodigal go into a far country (Luke 15.13). Inparticular,sinhasseparatedman

a.FromthesightofGod.MancouldtalkwithGodfacetoface,asamanconverseswithhisfriend,butalas!mancannotseehisfaceandlive.Oneof the first evidences ofman’s sinfulness andmisery by it,was that hecould not endure, but hid himself from the sight and the voice of God(Genesis3.8).OurhappinessliessomuchinthesightofGodthatithasthe name of ‘beatific vision’, a sight which passes all sights.When ourSaviourprays for thehappinessofhisown,henotonlyprays that theymaybewhereheisbutthattheymayseehisglory(John17.24)Andthisistheglorywhichdothnotyetappear, thatweshallbe likehim,forweshallseehimasheis(1John3.2).

They who are regenerate and enlightened from above, and who arerefinedandclarified,havesomeglimpsesandgradualsightsofGod,and

yetitis,comparatively,calleddarkness:weseebutdarkly(asitwere,hisback-parts) through a glass, which is short of seeing face to face (1Corinthians 13.12). We live by faith now rather than by sight, as theApostleexpressesitin2Corinthians5.7.Itistrue,faithistousinsteadofoureyes,foritistheevidenceofthingsnotseen(Hebrews11.1),andbyitwelook,asMosesdid,tohimwhoisandtohisthingswhichareinvisible(2Corinthians4.18). Seeing then thatman’shappiness lies somuch inseeingGod,whatagreatmischiefhassindonetomaninseparatinghimfromthesightofGod!MancannotseeGodandlive,whereasthebestlifeisinseeingGod.

b.From the life ofGod. Sin has separatedmannot only from living toGodandwithGodbut from living the lifeofGod, that is, sucha lifeasGodlives,whichisalifeofholinessandperfection.Thereforeitissaidofsinners that they are alienated from the life of God (Ephesians 4.18).Indeed,theyaredeadinsinsandtrespasses(Ephesians2.1).Theyaresofarfromlivingthattheyaredead;sofarfromlivingtoGodthattheyliveagainstGod; so far from living the life ofGod that they live the life ofdevils.They liveaccording to theprinceof thepowerof theair, that is,theDevil(Ephesians2.2).Whataninjurysinhasdoneinseparatingmanfromthedivinelifeandnatureandsinkinghimintothedregsanddeathofsin!Ithasmadehimdeadinsin.

c.FromtheloveofGod.Iamnotspeakingnowoftheloveandgoodwillwhich is in God towards man, but of that love and the actualcommunication thereofwhichmanoncehad and enjoyed.Now sinhasnotonlydeprivedhimof thisbutmadehimtheobjectofhiswrath, forGod is angry with the wicked every day (Psalm 7.11), and they are bynaturethechildrenofwrath(Ephesians2.3,4),andthereforearesaidnotto be loved (Romans 9.25). Man was once the object of his love anddelight: when man came into the world in the likeness of God, Godlookedonhimwithdelightandwasenamouredofthishisimage.Butsinhasmadehimtheobjectofhiswrath.Oh,injurioussin!

d. From communionwithGod.Whileman and holiness kept companyGodandmankeptcompany,butwhenmanandholinessparted,Godandmanparted, and the restorationof any to this relationship is on anewbasis.Theycouldnotwalktogetherbecauseofthisdisagreement(Amos

3.3)Whenman left walking in the light of holiness andwalked in thedarkness of sin, fellowship ceased (1 John 1.6,7). It is true, there isreconciliationandrecoverybyJesusChrist,butsindidwhat in it laytocutmanofffromallcommunionwithGodforever.Ohthisspitefulandpernicioussin!

e.Fromthecovenantrelationship inwhichhestoodtoGod.AsaresultGodhadnoobligationuponhimtoownmanorlookafterhimortohaveanythingtodowithhimexcepttosentencehim.Andwhatsindidatfirst,ifnotrepentedofandpardoned,itwilldotothisday.Thereforesinnersare called ‘Lo-ammi’, not my people, which is worse than not to be apeople (1 Peter 2.10). They are without God, promise and covenant(Ephesians 2.12). Man can claim nothing of God as of right, havingsinned;andthereforemenaresaidalsotobewithouthopethatis,hopeinthemselves.Whataseparationsinhasmade!WhenitrobsmanofGoditrobshimofallthings,forallthingsareoursonlysofarasGodisours(1Corinthians3.21).

Arising out of this separation fromGod two greatmiseries come uponsinnersasjudgmentsuponit:

a.Godhideshisface.Thisfollowsontheseparation,asisexpresslystatedinIsaiah59.2:‘YouriniquitieshaveseparatedbetweenyouandyourGod,andyoursinshavehidhisfacefromyou,or,asthemarginreadsit,havemadehimhidehisfacefromyou.Itishisfacewhichmakesheaven,andasmile of it or the lifting up of the light of his countenance upon usrefreshes us more than corn, wine and oil (Psalm 4.6-7). His lovingkindness is better than life--wewould have done better to have partedwithlifethanwiththat!Man’ssinisexpressedbythis,thatheturnshisback to God and not his face. His punishment is expressed by Godturninghisback tohimandnothis face.Godbehavesnot likea friendbut a stranger. Indeed, this hiding of his face signifies many moremiseriesthanIcannowstaytomentionindetail.

b.AnotherandnolessmiseryisthatGoddoesnothearhisprayers.Thisfollows in theaforementionedtext (Isaiah59.2)and itaccompanies thehidingofGod’s face(Isaiah1.15).God isaGodhearingprayers,butsinshutsoutourshouting,andtheprayersofthewickedareanabomination

untotheLordwhocallsthemnobetterthanhowlings(Hosea7:14).

There are two or three further miseries, not to namemanymore thatresultfromthisseparation,whichcontinuallyattendpoorsinfulman.

c.Man iswithout strength.Man’s great strength is in unionwithGod.Separationweakens him, forwithoutGod, apart fromhim, out of him,and separated from him we can do nothing. To be a sinner is to bewithoutstrength(Romans5.6,8).ManwasonceaSamsonforstrength,buthavingpartedwithhis locks, his strength is departed fromhim, sothat of himself he is not sufficient to think one good thought (2Corinthians3.5).HewasstrongwhileintheLordandinthepowerofhismight,butnowhishandsareweak,hiskneesfeeble,andhislegscannotbearhimup;hehasgotthespiritualrickets.

d.ManbecomesafraidofGodandashamedtocomebeforehim.Whilehe was innocent, though naked, man was not afraid or ashamed toapproachGod,orofGod’sapproachinghim.ButwhenhehadsinnedhewasashamedtoshowhisfaceandafraidtoseeGod’sfaceortohearhisvoice(Genesis3.9,10).Whenrighteoushewasasboldasalion,butnowherunsintoabush.

e. This separation and departure hardens his heart against God.WhenGod comes to talkwithmanabouthis sinning,hewill lay it anywhere,evenatGod’s owndoor asAdamdid, rather than confess it. It is threetimes said inone chapter: ‘Hardennot yourhearts’, ‘lest anyof youbehardened’, ‘harden not your hearts’ (Hebrews 3.8,13,15). All this is inrelationtohearingthevoiceofGod.ForwhenGodcomestoconvictmanhecannothearofitbuthardenshisheart.Andasitwasinthebeginning,soitisnowamongthesinfulchildrenofmen.

2. SIN IS AGAINST THE GOOD OF MAN IN THE LIFE TOCOME

Ithasbroughtonmanthateternaldeath,damnation.Inthislife,man,byreasonofsin,isindeathsoften,butinthelifetocomeheisindeathforever.Ifsinhadonlywrongedmaninthislife,whichisbutforamoment,it would not have been so serious. But sin’s miserable effects are

everlasting:ifmercydoesnotprevent,thewickedwilldieandrisetodieagain,thesecondandaworsedeath.Thereisaresurrectiontolifefortherighteous, the children of the resurrection; and for the wicked aresurrection to condemnation or to death--for this is opposed to life(John5.29).

ButbeforeIshowwhatdamnationisandthuswhatmischiefandmiserysinhasbroughtonman, I shall first statea fewthingswhichwillmakeourpassagesmoothandeasy:

(1)Goddamnsnomanexceptforsin

Damnation is a punishment (Matthew 25.46), and all punishmentpresupposesguiltandtransgression.God,theJudgeofalltheearth,willdorightandhelaysnotuponmanmorethanisright,thatmanmaynotenterintojudgmentwithGod(Job34.23)orquarrelandfindfaultwithhim,whichmanwould quickly do ifGod’s judgmentwere not just, foreven sinners themselves are judges. Death is but sin’s wages (Romans6.23);thatwhichsinhasmerited.Man’sundoingisonlythefruitofhisown doing. Man’s perdition is of himself (Hosea 13.9). His ownwickedness correctshim (Jeremiah2.19), and thatnot only in this life,butinthelifetocome(Matthew7.23,25).

(2)Bysinallmenareliabletocondemnation

Wewere all of us childrenofwrathbynature (Ephesians2.3), and thewrathofGodcomethuponthechildrenofdisobedience(Ephesians5.6).Hethatbelievethnotiscondemnedalready(John3.18);heisinastateofcondemnation beside that which unbelief will bring upon him. And hethatbelievethnot,thewrathofGodabidethonhim(John3.36).Hewasachildofwrathbynatureandcontinuedsoinunbelief;thewrathofGodseizesonhimasitshabitationandabode.Everymouthmustbestoppedforalltheworldhasbecomeguilty;allhavesinnedandcomeshortoftheglory,andareobnoxioustothejudgmentofGod(Romans3.19-23).

(3)Somemenhavebeen,are,andwillbedamnedforsin,

allbutthosewhohavecondemned,docondemnandshallcondemnsin

andthemselvesforsin.IfwejudgeourselvesweshallnotbecondemnedoftheLord;otherwisewoebetous!WhenourSavioursenthisdisciplestopreach,hesaid,‘Go,preachtheGospel;hethatbelievesshallbesaved’(Mark 16.16). Yes, butwhat if theywill not believe?What shallwe saythen?Whyinthatcasetellthem,‘Hethatbelievesnotshallbedamned’.NowthisisasgreatatruthoftheGospel,thathewhobelievesnotwillbedamned, as this is, that he who believes shall be saved. Heaven andsalvation is not more surely promised to the one than Hell anddamnationisthreatenedto,andshallbeexecutedontheother.Broadistheway that leads to this destruction; there are asmany paths to it astherearesins,butimpenitenceandunbeliefarethehighroad,thebeatenpathinwhichmultitudesgotoHell.

(4)Damnationisthegreatestevilofsufferingwhichcanbefallaman

ItisthegreatestpunishmentwhichGodinflicts.ThisisthewrathofGodtotheuttermost;itishisvengeance.Whoknowsthepowerofhiswrath?Nonebutdamnedones.Tobedamnedismisery,altogethermiseryandalways misery. This will be more evident when we examine whatdamnation is. It may be considered in two ways: 1. Privatively as apunishmentofloss(poenadamni).2.Positivelyasapunishmentofsense(poenasensus).WehaveaninstanceofbothoftheseinMatthew25.41:‘Then shall he say to them on the left hand,Depart fromme’--there isprivativedamnation--’intoeverlasting fire’--there ispositivedamnation.As sin is negatively not doing good and positively the doing of evil, sodamnationisadenialofgoodto,andaninflictingofevilupon,sinners.Salvationisademptiomali,thetakingawayofevil,andadeptioboni,theobtainingandenjoyingofgood.ItisexpressedinbothwaysinJohn3.16:‘GodsolovedtheworldthathegavehisSonthatwhosoeverbelievethinhimshouldnotperish’--thereisnegativesalvation--’buthaveeverlastinglife’ --there is positive salvation. Similarly the damnation of sinners isnegativeandpositive.

Fromtheabovetext(Matthew25.41)wemayobserve:

1.Whoaretohearandundergothisdoom,thatisthoseonhislefthand,thegoats,thesinnersortheworkersofiniquityasitisinMatthew7.23.

2. The sentence or doom itself: ‘Depart fromme.’ Woe unto you, saysGod,whenIdepartfromyou(Hosea9.12);but itwillbewoe,woe,woewhen sinnersmust depart fromGod. It isworthy of comment that thepunishmentanswerstoandiscalledbythenameofsin.WhatissinbutadeparturefromGod?AndwhatisthedoomofsinnersbutdeparturefromGod? It is as ifGod should say to them,You likeddepartingwhile youlived;nowdepartfromme.Youwouldnoneofmenormycompany;nowIwillnoneofyouoryours.Departfromus, isthecryofsinnerstoGod(Job21.14).Departfromme,willbethecryofGodtosinners.

3. The state in which sinners will be when they receive this doom--’cursed’.Godwillnotsendthemawayinpeaceorblessthembeforetheygo,butawaytheymustgowithavengeanceandacurseat theirbacks.Theylovedcursing,andcursingshallbeuntothem.AllthecursesintheBookofGodshalllightonthem.

4. The torment they are to undergo: ‘fire’. Indeed it is everlasting fire,kindledandmaintainedbythewrathofGod.

5.Thecompanytheyaretohave.Thiswillbenonebut‘theDevilandhisangels’.

Tocommentonthisbriefly,itisasifsinnersshouldsaytoGodinthedayofjudgment,Lordhavemercyuponus!Havemercyuponyou!saysGod.No,Iwillhavenomercyonyou.Therewasatimewhenyoumighthavehadmercywithout judgment, but now youwill have judgmentwithoutmercy.Depart!Depart!Iftheyshouldthenbegandsay,Lord,ifwemustdepart,letitbefromthythroneofjudgmentbutnotfromthee.No,saysthe Lord, depart from me; depart from my presence in which is joy.DepartandgotoHell.Lord, theysay,seeingwemustbegone,blessusbeforewego so that thyblessingmaybeuponus.Ohno, saysGod,gowithacurse;depart,yecursed.OhLord,ifwemustgofromthee,letusnot go into the place of torment, but appoint some place, if not ofpleasure, then of ease. No, depart into fire, burning and tormentingflames.OhLord,ifintofire,letitbeonlyforalittlewhile;letthefiresoonbeoutorussoonoutofit,forwhocandwellineverlastingburnings?No,neitheryounorthefireshallknowanend;begoneintoeverlastingfire.Lord,thenletitbelongbeforewegothere.No,departimmediately;the

sentenceshallbeimmediatelyputinexecution.Ah!Lord!letusat leasthavegoodcompanywhowillpityusthoughtheycannothelpus.No,youshallhavenonebuttormentingdevils;thosewhomyouobeyedwhentheywere tempters you shall be with as tormentors. What misery sin hasbroughtonman!tobringhimtohearthisdreadfuldoom!

I come now to consider in detail privative and positivedamnation.

1.Privativedamnation.Thispenaltyoflosswillnotbetheleastplagueofthesinner’sHell.Heshallbedeprivedofallgood,nevertoenjoyagooddayoragoodthingmore.Whenonceamanisdamnedhemaybidadieutoallgood(Luke16.25).Butwewillgoonbydegrees,stepbystep.

a.Damned sinnerswill be strippednaked and deprived of all the goodthingstheyhavehadinthis life.Wickedmenarecalledthemenofthisworld(Psalm17.14); theyhave theirportionandconsolation in this life(Luke 6. 24;16.25).Many of them fare well and prosper in this world.They have stately houses, lavish tables, full cups, soft beds, pleasantwalks,anddelightfulgardensfilledwithfragrantfruitsandflowers.Theysitattheupperendandtheyhavethegrandeurandfineryofthisworld.But when they come to be damned, neither riches nor honours norpleasureswillgowiththem.Wickedmenwouldbecontentwiththegoodtheyhaveiftheycouldhaveitalways.If,likeDives,theymightbeclothedwithpurpleand fine linen and faredeliciously for ever, theywould say‘Happyisthatpeople,thatisinsuchacase’(Psalm144.15).Butthisvainpettyhappiness,suchasitis,theymustpartwithforever,andbidadieufor good and all to all their good. When devils carry away their soul,whoseshallallthesethingsbe(Luke12.20)?Noneoftheirs,forallmustbeleftbehind.Theycannotcarrywiththemadropofwatertocooltheirtongues.Tohaveaportionofthisworldmaybeamercy,buttohavetheworld for aportion is amisery.Tohaveall good things in this life andonly for this life is amisery indeed! You shall be clothedwith silks nomore.Youshalleatthefatanddrinkthesweetnomore.

Objection:Saintsthemselvesmustpartwiththesethingstoo.

Answer:Thisistrue,buttheyshallhavebetterthingsinlieuofthem.The

impenitent sinner goes from all his good to all evil, but the saint goesfromallhisevil(andalittlegood)toallgood.Whowouldnotpartwithcountersforgold?orwithaworldforHeaven?Thisasaintdoesanditisagoodexchange,Ithink.Butwhenamanmustpartwithallhis jewels,allhisfinethings,hiswineandmusicandthedelightsofthesonsofmen,andhavenogoodthinglefthim,howsadishiscondition!

b.Sinnersmustpartnotonlywiththesethingsbutwiththejoy,pleasureanddelighttheyhadfromthem.Thesegoodthingsofwhichtheywillbedeprivedaremostvaluablefortheuseandcomfortofthem.TherichmaninLuke 12didnot cheerhimself inhavingmuchgoodsbut becauseheexpectedeaseandmirthfromthem.Thewickedspendtheirdaysinmirth(Job21.12),andhaveafinetimeofit,astheythink.Theysingcareawayall the day long and refresh themselves with requiems and placebosongs;*[*Placebo songs=songs thatplease.] they chant to the viol.Andthough this frolic and joy is amisery in itself (forwhat truermisery istherethanfalsejoy?)yetitisthebesttheyhaveinthisworld.

Buteven thismust be partedwith. This crackling of thornswill go outand their mirth will end in woe, their joy in sorrow and their light indarkness. It will add to their grief in Hell that they were somerry onearth.Whenthisevildaycomestheywillsaythatthereisnopleasureinrememberingtheirolddays.ItseemsDiveswasloathtothinkofthis,andso Abraham said, ‘Son, remember’; but it was a sad remembrance toremembergoodthingsasbeinglostandgoneforever!Theywillsaythenas Adrian did,Ohmy poor soul! Thouwilt laugh and joke and jest nomore.

c.Theymustsufferthelossofalltheirpeace.Itistrue,thewickedhavenorealandsolidpeacehere,forthereisnopeacetothewicked,saithmyGod(Isaiah48.22;57.2I).Buttheyhavethatwhichtheycallpeace,andwhichistotheminsteadofpeace,thatis,securityandstupidity,asearedand benumbed conscience; because of this they think that they are inpeace.ButwhentheycometoHellallwillbedifferent.Consciencewhichwassearedaswitha red-hot ironherewill feel the flames thereandbealarmedbyit.Theywhometwithnotroubleherewillbeconsumedwithterrorsthere.TherearenosearedconsciencesinHell;theyarealltenderandsensitivethere.Consciencewillawakeandriseuplikealionorgnaw

likeaworm.They shallno longerhave the small comfortof concealingtheirpainastheyusedtodohere.

d. Sinners thenmust lose the hopes they had of Heaven.WickedmenhavenoreasontohopeforHeavenandyettheywillhope,thoughagainsthope, as Abraham and good men hope against hope when they haveGod’spromise.NotwithstandingGod’sthreateningsthewickedwillbuildtheirhopes ashigh asHeaven even though theybuild on the sandandwithoutafoundation.Buttheirfallwillbegreat(Matthew7.22-27),fromthehopesofHeavenintoHell.ThehopeofGod’speoplekeepstheirheartfrombreakinganditshallneverbeashamed,butthishopeofsinnerswillbreaktheirheartinHell, forthereitwillbeashamed.Whenthewickeddies, his expectation shall perish and the hope of unjustmen perishes(Proverbs 11.7). Their hope shall be as the giving up of the ghost (Job11.20).Thehypocrite’shopeshallperishandhistrustisbutasaspider’sweb.Heshallleanuponhishousebutitshallnotstand.Heshallholditfast but it shall not endure (Job 8.13-15). Where will the hope of thehypocritebewhenGodtakesawayhissoul?WillGodhearhiscrywhentroublecomesuponhim?(Job27.8and9).No,hewillnot.

e. Theymust suffer the loss of all good company. They shall no longerhavethecompanyofasinglegoodman.InthisworldthewickedfarethebetterforGod’speoplebeingamongthem.Thoughtheydespiseandscoffat themand think themnotworthy to live, yetGodassuresus that theworldisnotworthyofthem(Hebrews11.38).Trulytheyaretoogoodforthisworld.Nowthoughthewickedcountgoodandholymen’slivestobefolly andmadness,when they come to die they would be glad with alltheir hearts if their souls were in as good a condition as those of therighteousafterdeath.Balaam, thatwickedwretch,who lovedthewagesof unrighteousness and lived in unrighteousness all his days, even hecouldwishtodiethedeathof therighteousand thathis latterend--theHebrew is his afterward or after state--might be as theirs (Numbers23.10).

AtthattimethewickedwouldbegladtotakeholdoftheskirtofaJew,thatis,onewhoissoinwardly(Romans2.28and29),andsay, ‘Wewillgowith you, forGod iswith you’ (Zechariah8.23).But theywill find agreat gulf fixedbetween them.Heavenwill nothold anyof thewicked,

nor shallHellhaveanyof the righteous tohold. ‘Theungodly shallnotstandinthe judgment,norsinners inthecongregationof therighteous’(Psalm1.5).Herebelowtheymaythrongin,thebadamongthegood,buthereafterGodwillfindthemoutandseparatethem.Thoughnowmanyasinner may separate from the world to join with saints, then Godwillseparate them from saints and join themwith sinners anddevils.TheyshallbeexcommunicatedfromthesocietyofsaintsandbedelivereduptoSatan, the executioner of God’s wrath and vengeance, and have nocompanybutthedamnedcrew.

f.TheymustbewithoutHeavenwhichtheyhopedfor;notonlywithouttheirhopesofHeaven.TohavepartedwiththeirhopesforpossessionofHeavenwouldhavebeenno loss,butgain;but topartwith theirhopesandwithHeavenaswellisadoubleloss.Whatevershallbetheportionofthesaints,theymustgowithoutitandnotshareinitintheleastdegree.Andthoughperhaps,assomethink,thewickedmaybepermittedtolookintoHeaven,asDivessawLazarusinAbraham’sbosom,itwillonlybetoheighten the depth of theirmisery by letting them see what they havedeprivedthemselvesofbytheirsin.ToloseHeavenistoloseakingdomandglory,moreworthyandmoregloriousthanallthekingdomsofthisworld, and their several glories put together. It is to part with rest, orSabbatismasitiscalled:Sabbathstheycarednotforwhiletheylive,andSabbatismorresttheywillhavenonewhentheydie.Theygloriedintheirshame in this world and in the world to come they shall have shameenough,butnoglory.Thethoughtthattheywerehappy,thoughonlyinimagination, and that others are really happy for ever while theythemselves are excluded fromany share in anyhappiness--thiswill cutthemtotheheart.

g.TheymustsufferthelossofGodhimself,whoistheHeavenofHeaven.All good things are like a drop in the ocean in comparison with him.‘Whomhave I inHeavenbut thee’ (Psalm73.25).as if all the restwerenothing. If a saint went to Heaven this very day he would say likeAbsalom: ‘Why am I come up fromGeshur if Imay not see theKing’sface’(2Samuel14.32).Thiswillbethemiseryofmiseriesforthedamned,thattheymustdepartfromGod,inwhosepresenceonlythereisjoyandpleasures for evermore. Theymust see his facenomore except as they

shallseeitfrowninguponthemforever.ThegoodpeoplesorrowedmostforthewordsthatPaulspake,thattheyshouldseehisfacenomore(Acts20.38).ThiswillprickandwoundsinnerstotheheartthattheymustseeGod’sfacenomore,nomoreofhisgoodness,nomoreofhispatience,nomoreofhismercy.WhenCain,who isa typeof this,was turnedoutofand banished from the presence of the Lord, he cried out that hispunishmentwasintolerable(Genesis4.13).

h.They shall continueutterly incapableof anyalteration for thebetter.ThismakesHeaven somuchHeaven, that it is always so, and likewisewhatmakesHellsomuchHellisthatitisalwaysso.Inthisworldthereisadoorofhope,aday,anoffer,andmeansofgrace,spaceforrepentance,aMediator inHeaven,apatientGod,andapossibilityofbeingblessed.But oncedamned, thedoor is shut and it is in vain to knock. The day,offers,andmeansofgraceareatanend.Noroomisleftforrepentance.God’slongsufferingwillsuffernolonger.ThemediationofChristJesusisover.Thereisnopossibilityofmendingone’scondition.Weshouldhearthewordsofthewise:‘Whatsoeverthyhandfindethtodo,doitwiththymight; for there is no work (no working out salvation) in the grave,whitherthougoest’(Ecclesiastes9.10).Thinkofit,poorsinner,thinkofitintimebeforeitistoolate;forifyoudieinyoursins,thoughyoushouldweepoutyoureyesinHellitwilldoyounogood.Godwillnotknowyounorhearyour cry,butwill laughat your calamity andmockyou in themidstofyourtorments(Proverbs1.25and26).

Ihavenowbrieflyshownyoutheprivativepartofdamnation,thatwickedmen must part with all their goods, joys, peace, hopes, and goodcompany,allofwhichstoodthemingoodstead in thisworld,andwithHeaven. And what is more and worst of all, they must part with Godhimselfandbeutterlyincapableofeverbeinginabettercondition.Andwhatdoyouthinknow?Isnotsinexceedingsinful,whichseparatesmanfromallgood,past,presentandtocome?Ifitwereonlyfrompastgood,whatAdamenjoyedinParadise,oronlyfrompresentgood,suchasmenhaveinthisworld, itcouldbebetterendured.If thefutureandeternityweresecureditwouldbewell.ButsinfulsinhascutoffParadise,sothatnoneofuswereeverinEdensincewecameintotheworld;ithasspoiled,embitteredandpoisonedwithacurseallpresenttemporalenjoymentsso

thattheyprovesatisfactionstononebutvexationstoall.Yetofsospitefulandmalignantanatureissinthatitreservesitsworstuntillast,namelyHellanddamnation.Anditwillbeworsetousineternitythanitwasintime. Inorder tomake this stillmoreevident Iproceed toconsider thesecondpartofdamnation.

2. Positive damnation. This the schools justly call poena sensus, thepunishmentofsense.Ifitwerenotforthis,thatmenwillthenfeelboththeirlossandtheirgain--thepainwhichtheyhavegainedbytheirsins--damnationwould seem to be but a dreamor an imagination.But theirsenses as well as their understanding, feeling as well as fancy, will tellthemwhatadreadfulthingitistobedamned.ItisathingwhichIwishwithallmysoulthatnoneofyoumayeverknowsavebyhearingofit,andIwish thathearingof itmaybeameans topreventyour feeling it.ButwhatshallIdo?WhothathasnotbeeninHellcantellwhatHellis?Whowould go there to findoutwhat it is?Surely eyehathnot seennor earheard,neitherhathitenteredintotheheartofmantoconceivewhatGodhath prepared for them that love him, and likewise for them that hatehim,thatisforimpenitentsinners.

Itisthedesignandworkofsintomakemaneternallymiserable,andtoundo him, soul and body, for ever. The better to represent this dolefulstate andwoefulmisery I shall search the Scriptures and endeavour tofathom the depth of expressions used there. Thus we may learn whatdamnation is, and from that the sinfulness of sin. I will first lay downthreepropositions:

a. The punishment that sinners must undergo will be such a state ofmisery that all themiseries of this life are not to be comparedwith it.Theyarenothingtoit.Ifyoutakethedregsofallthemiseriesofthislifeandextractfromthemanessence,theveryspiritofmiseries,asmentaketheessencefromtheleesanddregsofwineandbeer,itwillfallinfinitelyshortofthismiserywhichisdamnation.Thegripingsandgrindingsofallthediseasesand torments thatmendoorcansuffer in this lifeare likeflea-bitestoit.Topluckoutarighteyeortocutoffarighthandwouldbea pleasure and recreation in comparison with being damned in Hell(Matthew5.30)AburningfeverisnothingtoburninginHell.Indeed--tomakeasweepingbuttruestatement--ifallthemiserieswhichhavebeen

undergonebyallmenintheworldwereunitedandcentredinoneman,itwouldbenothingtoHell.Hellwouldbeakindofparadise if itwerenoworsethantheworstofthisworld.

b.Itwillbeastatequitecontrarytothatwhichthesaintsshallenjoyineternity.Theirdifferentstatesareexpressedindifferentterms: ‘Hethatbelievethshallbesaved,buthethatbelievethnotshallbedamned’(Mark16.16).Damnationandsalvationarecontrarystates.Oneisastateallofevilandofallevil;theotherallofgoodandofallgood.‘Thewickedshallgo into everlasting punishment, but the righteous into life eternal’(Matthew 25.46). The lifewhich saints obtain, sinners gowithout; andthe misery the saints are delivered from, sinners are delivered to. Asdifferent as grief is from joy, as torment is from rest, as terror is frompeace;sodifferentisthestateofsinnersfromthatofsaintsintheworldtocome(Romans2.6-10).

c. This damnation-state of sinners will admit of no relief. It will bepunishmentwithoutpity,miserywithoutmercy,sorrowwithoutsuccour,cryingwithoutcomfort,tormentwithoutease.Thesinnercanlookfornorelief from God, for God judges and condemns him; none fromconscience,forthataccusesandupbraidshim;nonefromthedevils,fortheytormenthim;nonefromhope,forthat isdepartedfromhim;nonefromtime,forthisstateisforever.Itisastateofallmiseryandithasnoconsolation,notsomuchasalittledropofwatertocoolthetongue.Itismisery, more misery, nothing but misery, just as sin is all sin, andnothingbutsin.

Iwillconsiderthedamnation-stateofsinners indetailundersixheads:(1)Thetormentsthemselvesandthekindsofthem.(2)Thequantityandqualityofthem.(3)Thedurationofthem.(4)Thetormentorsorinflictorsof them. (5) The aggravations of them. (6) The effects of them. By thetimethatIhavesetthesebeforeyou,Iexpectyouwillconcludeandcryout,ohsinfulsin!Whatathingissin!Andwhowouldsinatthisrate,andgotosuchgreatexpensetodamnhimself!

1.ThetormentsofHellUnderthisheadingIshallconsidertheplacewithitsnames,andthethingitself.

a.Theplacewith itsnames.Ingeneral,andmost frequently, it iscalledHell, the place and element of torment (Luke 16). This is the generalrendezvous for the wicked after the day of judgment. It is common toexpressthedreadfulnessofanyconditionorthingbyjoiningthenameofHell to it, just as to signify excellence of a thing the name of God andHeavenisjoinedtoit.Forexample,thecedarsofGod.

(1)Hellisaplaceandstateofsorrow.Thegreatestsorrowsarecalled‘thesorrows of hell’ (2 Samuel 22.6). Just as the joys of heaven are thegreatestjoyssothesorrowsofhellarethegreatestsorrows.

(2)Itisaplaceandstateofpainsandpangsfarbeyondthoseofawomanintravail.‘Thepainsofhellgatholduponme’(Psalm116.3).Thereisnoeaseinhell.

(3)Destructionisjoinedwithit.Tobeinhellistobedestroyed.‘Hellanddestruction are before the Lord’ (Proverbs 15.11). He can destroy bodyandsoulinhell(Matthew10.28).

(4) It is a place and state of fire, of fiery indignation.He that calls hisbrother fool without cause and in rash anger is in danger of hell fire(Matthew5.22),theworstofflames(Luke16).

(5)There isdamnation in it andascribed to it: ‘Howcanye escape thedamnationofhell?’(Matthew23.33).

(6) Torment is attributed to it. It is called the place of torment (Luke16.28).

Thusyouseewhatkindofaplaceandconditionhellis.Itisalltheseandmuchmorethanthesewordscanexpressorthanyoucanconceivefromtheseexpressions.

Letusnowconsiderthenamesgiventotheplacehell:

(i)Hell iscalledaprison.Heaven issetoutbyattractiveanddelectablethingsandsimilarlyhellissetoutbywhatisdistastefulandloathsome.Aprison isone such thingandsohell is calledaprison (Matthew5.25; 1Peter3.19).Prisonsandcommonjailsaretheworstplacestolivein,but

hellisworsethantheworstofprisons.

(ii)Hell is called ‘the bottomless pit’ (Revelation 9.11). The devil is theangelofthebottomlesspit.Thisisapitintowhichsinnersmustfallandbeever-falling,forthereisnobottom.

(iii) Hell is called a furnace of fire. That is a terrible thing:Nebuchadnezzar’s furnace was terrible, especially when heated seventimes more than usually, yet hell is a worse furnace of fire (Matthew13.41-42)Thosewhodo iniquity (whoaresinmakersby trade)shallbecastintoafurnaceoffirewhichshallnotdevourthembutshalltormentthemandmakethemwailandgnashtheirteeth.

(iv)Itiscalledalakewhichburnethwithfireandbrimstone(Revelation21.8).Certainpeopletherenamedshallhavetheirpartandportioninthelakewhich burnethwith fire and brimstone. They shall always be overheadandearsinthislake,yetneverdrowned;alwaysburningbutneverburnttoashes.Theywillinthisbeliketheburningbushwhichwasburntwith fire but was not consumed. As the church was on earth so willsinnersbeinhell.

(v) It is calledutter andouter darkness; even though it burnswith fireandbrimstone,thoseflameswilladministertheheatofwrathbutnotthelightofconsolation.Darknessisadreadfulthing,buttobeinthefireindarkness, to be tormented in flames and still in darkness, how dismalmustthisbe?‘Bindhimhandandfootandcasthimintoouterdarkness’(Matthew22.I3).Thusitwillbeinvaintothinkofmakingresistance,foryou will be bound hand and foot and be in darkness too. Indeed it iscalledchainsofdarkness(2Peter2.4),andblacknessofdarknessforever(Jude6,13).

b.Thethingitself,Hell.Weshallconsiderthethingitselfwithitsnames,for as its name is so is it. The most common and usual name of thispunishment is damnation, which is a dreadful word. Who knows howmuch it means? It will make the stoutest heart tremble, the mostconfidentcountenancetofall,themostdaringcouragetofail,whentheyfeelit.IfHiswrathbekindledbutalittle,itisterrible;howmuchmoreisitso,then,whenitshallbewrathtotheuttermost?Forit iscontraryto

beingsavedtotheuttermost.Inparticularitiscalled

(i)Destruction.Thatistosay,itisamoraldestruction,notofman’sbeingbutofhiswell-being.Theyshallbetaken,destroyedandutterlyperish(2Peter2.12).Andtheyshallbepunishedwitheverlastingdestructionfromthe presence of the Lord (2 Thessalonians 1.8,9). It would have beenbetterforthemthattheyhadneverbeenborn,or ifborn, thattheyhadnever died, or if died, that they had never risen again, than to be thusdestroyed. To be banished from God and the Divine Life is the worstdeath(Hierocles).

(ii)Itisacurse.Itistobeinanaccursedstate,underthecurseofGod.God not only says, ‘Depart fromme’, but ‘Depart, ye cursed’ (Matthew25.41).Thereisnottheleastdramofblessingorblessednessinthisstate.IfsomanycurseshungovertheJewswhileonearthwhentheycontinuedin their impenitence (Deuteronomy28.16-20),how fullof curses is thisstateofdamnation!ThisvalleyofGehinnomisaMountEbal,theMountofCurses(Deuteronomy27.I3).

(iii)Damnationiscalledtheseconddeath(Revelation21.8).Itwillbeastrangeandmiraculouskindofdeath,alivingdeath,adeathwhichneverdies, an immortalmortality. Theywhose portion this death iswill live,anddeathwillbetheirportionalltheirlife.

(iv)Itisastateofshameandcontempt.Thereisscarcelyanythinginthisworldthatwearelesswillingtoundergothanshame.Althoughathiefisnot afraid to steal, when he is arrested he is ashamed. Shame andconfusionandcontemptwillbetheirlot.‘Manyofthemthatsleepinthedustoftheearthshallawake,sometoeverlastinglifeandsometoshameandeverlastingcontempt’(Daniel12.2,3).

2.The quantity and the quality of the torments of hell and damnation.Thesewillbeexceedinglygreatand terrible; theywillbeuniversal; andtheywillbewithoutintermission.

a.Theywillbeexceedinglygreatandterrible.Theyaresuchaswillmakethestoutestheartstoquakeandtremble.IfthewritingonthewallcausedachangeinBelshazzar’scountenance,andtroubleinhisthoughts,sothat

the jointsofhis loinswere loosed,andhiskneessmoteoneagainsttheother (Daniel 5.6), what a commotion and heartquake will the day ofGod’swrathandvengeanceproduce!YouwillfindaninstanceofthisinRevelation6.15-17,wherenotonlybondmen,thatis,personsoflittleandpuny souls, but great andmightymen, chief captains and kings of theearth, that is, persons with great souls who have made the earth totremble, shall hide themselves in dens and rocks and say to themountains,Fallonusandhideus fromthe faceofhimthatsitson thethroneandfromthewrathoftheLamb,forthegreatdayofhiswrathiscomeandwhoshallbeable to stand?Forbondmen tobe faintheartedandfleeisnogreatwonder,butformenofmightandpowertorunawayandhide,thatisstrange!butyouseeitisfromwrath,eventhoughonlythewrathofaLamb.SowhatwilltheydowhenheshallriseupandroarliketheLionofthetribeofJudah?

Itisthedayofwrath,whichistheterribledayoftheLord.Itisthedayofvengeancewhichis implacable.ForGodwhoisnowhearingprayerwillnotthensparefortheircrying;noteventhoughtheycry,Lord,Lord.Godalwaysacts likehimself, likeaGod.Whenheshowsmercy it is like theGodofallgracewhoisrichinmercyandloveswithagreatlove:sowhenheexecuteswrathandvengeance,hemakesbarehisarmandstrikeslikeaGod.Whoknowsthepowerofhisanger?Nonebutdamnedones!Thesenseof ithere, the fearfulreceptionof judgment(as it is in theGreek,Hebrews 10.27) and fiery indignation,make a kind of hell; so fearful athingisittofallintothehandsofthelivingGodwhenheactslikeaGodofvengeance,astheapostlespeaksinverses30and31.Howdreadfulathing then would it be to be in hell itself under the tortures of hisexecutedwrathforever?

As theman is so is his strength. It is only a game to bewhipped by achild. But to be whipped and lashed by a man or a giant whose littlefingerisheavierthananother’sloins,Howpainfulmustitbe!Therodisforthebackoffools,butwhenitshallbeturnedintoscorpionsandGodhimselfshalllayonstrokeswithoutmercyorpity,howtormentingwillitbe!Astonethrownfromaweakarmwillnothitveryhard,butwhenthehandandarmofGodshallthrowdownthatwrathfromheavenwhichisnowonly threatenedagainstungodlymen,and turn themintohellasa

mightyman throws one over his shoulders, howwill it sink themdeepintohell!

b.Thetormentsofhellwillbeuniversal.

(i)Thetormentsthemselveswillbeuniversal.Itwillnotbemerelyoneortwotormentsbutall tormentsunited.Hell is theplaceof torment itself(Luke16.28).Itisthecentreofallpunishments,sorrowandpain,wrathandvengeance, fireanddarkness; theyareall thereaswehavealreadyshown. If amangoes through somuchwithonedisease,whatwouldacomplication of diseases mean? If one punishment, the rack or someothertorture,issotormenting,whatwouldallbeatonce?WhatthenwillHellbe?

(ii) The persons on whom these torments will be inflicted will beuniversallytormented.Notmerelyoneortwopartsoftheperson,butallover.Thewholemanhassinnedand thewholemanwillbe tormented;notthesoulalone,oronlythebody,butthesoulandthebody,aftertheresurrectionand the judgment.All themembersof thebodyhavebeeninstruments of unrighteousness, and therefore all themembers will bepunished.Asmanisdefiledfromthecrownofhisheadtothesoleofhisfoot, so will he be plagued. The senses which men have indulged andgratifiedwillbefilledwithpainandtorment.Thiswillbecleancontrarytothosepleasureswithwhich theyweregratified in thisworld.Theeyewhichtooksomuchpleasureinandwasenamouredofbeautyshallthenseenothingbutuglydevilsanddeformedhagsofdamnedwretches.Andtheear thatwasdelightedwithmusic and lovesongs,what shall ithearbuthideouscriesandgnashingofteeth,thehowlingsofdamnedfiends.Thesmellthatwasgratifiedwithrosebudsandsweetperfumesshallhavenopleasing scents butunsavourybrimstone anda stink.The taste thatrefreshed itself with eating the fat and drinking the sweet must havenothingbut thedregsof the cupofGod’swrath.The touchand feelingshallthenbesensible,notoffineandsilkenthings,butofburningflamesandscorchingfieryindignation.

The soul and all its faculties will fare no better. The mind will betormentedbyunderstanding the truthwith terrible force.Thatwhich itlaughedat as foolishness itwill then find true by the loss of it, that is,

gospelhappiness.Theconsciencewillbelikeastingingadder,agnawingworm.Thewillwillbevexedbecauseithashaditsownwayforso long.Heremen think it is aprincely thing tohave theirwills, but theretheywillfinditadevilishthing.

c.Thesetormentswillbewithoutintermission.Theyshallbetormenteddayandnight(Revelation14.11).Theyshallhavenorest.Inthislifeoursleepisonlyaparenthesistocareandsorrowandpain,butthere,therewillbenosleeping.TheGodwhoexecuteswrathandthoseuponwhomwrath is executedneither slumbernor sleep.Here theymayhave someintermissionandsomesanemomentsintheirmadness,butthere,therewillbenightcontinuallyforvexationsofheart.

Icannotgoanyfurtherwithoutpleadingwithyou,whoeveryouare,whoarereadingthis.Doyouneedanythingmoretodissuadeyoufromgoingoninsinwhichisthewaytodamnationthanthethoughtofdamnation,andwhat adamnation,which is at the endof thewayof sin?For yoursoul’s sake hear and fear and do nomorewickedly.What!Will you bedamned?Canyouthinkcalmlyofgoingtohell?Haveyounopityonyourprecioussoul?Ifyouweretogofromreadingofhell,intohell,youwouldsurelysay,Therewasaprophet,andIwouldnotbelieveit,butnowIfeelit.Thinkofthisandalsoofwhatfollows.

3.Thedurationofthesetorments.Theywillbeforever.Eventhoughtheyweregreat,universalandforatimewithoutabreak,yetifyouknewthattheyweretohaveanend,thatwouldbesomecomfort.Buthereliesthemiseryof it, theywillbe todayas theywereyesterday,and for ever. Astheywereinthebeginningsotheywillbeallalongandforever;alwaysthesame,ifnotincreasing.Thisistheworld’swoe,thehellofhells,thatitiswoeandhellforever.Afterthesinnershavebeeninhellmillionsandmillionsofyears,hellwillbeasmuchhellasitwasatfirst.Thefirethatburnswill never go out and theworm that gnawswill never die--thesethingsare three timesrepeatedbyourLordandSaviour inonechapter(Mark9.44,46,48).Itwillbealasting,indeedaneverlastingmisery.Itiseverlastingpunishmentandeverlastingfire(Matthew25.41,46).

4.Wemustnowconsiderthetormentorsorinflictorsofthesetorments. These are the Devil, conscience, and God himself

whowilltormentthedamned.

a. The Devil. The tempter will be the tormentor; they will not only betormentedwithdevilsbutbydevils.Theywillbedeliveredtothejailors,thetormentors: ‘SolikewiseshallmyHeavenlyFatherdoalsountoyou’(Matthew 18.34,35); that is, deliver you to the tormentors. When thechurchexcommunicates,which is a symbolof this, it delivers to Satan;and when God excommunicates he gives up to the Devil, saying, Takehim, jailor, and tormenthim, tormentor.Theapostle thought it a greatmiserytofallintothehandsofunreasonablemenandthereforehepraysand begs the prayers of others against it. But if the tender mercies ofwicked men are cruelties, what are the cruelties of the Devil and hisangels, especially whenGod deliversmen up into their hands?What amiseryitistofallintotheclutchesoftheDevil!TobetormentedbytheDevil! If he does somuch now by permission,whatwill he then do bycommission,whenheshallbeundernorestraint!Bywhathenowdoeswemayverywellguesswhatheislikelytodo,andwilldothen.

Therearemanyinstancesofhismalice,rageandpower;letustakeoneortwo.Wereadofonepossessedofadumbspirit;‘Wheresoeverthisspirittakethhim,hetearethhimthathefoameth,gnashethwiththeteethandpinethaway’ (Mark9.17-22)Whenhe came into thepresenceofChristJesus he tore him, that he fell on the ground and wallowed foaming.Oftentimeshe casthim into the fire and thewater todestroyhim.YouknowalsohowtheDevildealtwithJobandwenttotheutmostextentofhis commission, and almost prevailed, for he brought him to curse thedayofhisbirth, thoughhedidnotcurseGod.Ifnowwhilehe isstill inchainsandunderrestrainttheDevilcandosomuchtotormentaman,howsadisitlikelytobewithmenwhentheDevilshallhavetheminhishandsby commission fromGod!WhenGod shall say,Takehim,Devil,Takehim,jailor!Intothefirewithhim!Doyourworstwithhim!Whocanstand before the Devil’s rage and envy when it has been whetted by acommissionfromGod!SinfulsinwhichthusgivesamanuptotheDevil!

b.Conscience is thesecondtormentor.Imeanareflecting,anaccusing,and an upbraiding conscience. In some ways this is a greater tormentthananytheDevilcaninflict,becauseconscienceiswithinuswhereastheDevilisoutsideofus.Whatiswithinhasthegreatestinfluenceuponus,

whetherforcomfort(1John4.4)orfortorment(Mark9.44).Thewormthatneverdiesiswithinaman.Itwouldbeadreadfulthingtobeeatenup of worms, to be continually fretted and vexed with the gnawing ofworms, but thisworm gnaws the spirit, which ismore tender than theappleofone’seye.Awoundedspiritwhocanbear!Judassankundertheweightandburdenof itandsohavemanymore.But ifconscience issoterriblewhenawakenedhere,whatwill it bewhenaman shallbe fullyconvincedandhaveallhissinssetinorderbeforehisface(Psalm50.21)?How will conscience lash men then? It will be as when schoolmastersreckonuptheirboys’crimes:firstforthis,andthenalash;nextforthat,and thenanother lash, and soon.So consciencewill say, salvationwasheld forth,gracewasoffered,andthen itwill lashyou forneglectingsogreat a salvation and turning grace into wantonness. Then follows thenextcharge.Saysconscience:YouknewthatthewagesofsinwasdeathandthatthejudgmentofGodisjust,andyetyouwoulddosuchthings;and then conscience pricks and torments, whips and lashes. The nextpoint: after you had vomited up your pollution and had been washedfromyourfilthiness,youreturnedlikethedogtoyourvomitandlikethesowtoyourwallowinginthemire.Andthenitlashesyouagain.Ifamanwerefalselyimprisoned,thatwouldbesomemitigation,somerelief,butwhenamanisself-condemnedandfindsthathisperditionisofhimself,andthathisownwickednesscomeshometohim,thiswillbethestingofdeathanddamnation.

c. God will torment them; not only the Devil and conscience, but Godhimself.Though in this lifeGodallowshimself tobepressedwith theirsinsjustasahaycartispresseddownwithsheaves,yetatthelasthewillshowhispowerinavenginghimselfuponallwickedmen.Nowheseemstohaveleadenfeetandtobeslowtowrath;butthenhewillbefoundtohave iron hands.Here God is patient, and if he does judge, yet in themidst of judgmenthe remembersmercy;hedoesnotdealwithmenastheirwickednessdeserves.Butthenhewillbeextremeinpunishing;theLord himself will rain upon wicked sinners fire and brimstone and anhorrible tempest (Psalm 11.5,6). This shall be the portion of their cupfromtheLord.TheyshalldrinkofthewineofthewrathofGodwhichispouredoutwithoutmixture in thecupofhis indignation.Theyshallbetormentedwithfireandbrimstoneinthepresenceoftheholyangelsand

oftheLamb (Revelation 14.10,11). Sometimeswhen judges suspect thattheir officers will not execute the judgment properly, they will have itdoneintheirpresence,withthewholecourtandcompanylookingon.Soitshallbewiththesinner,‘andthesmokeoftheirtormentascendethupforeverandever,andtheyhavenorestdaynornight.’

5.Theaggravationsof these tormentsmustnowbeconsidered.Sinhasbeen aggravated and so will the torments be. There will be degrees oftorment.Thoughitwillbeintolerableforall,yetitwillbemoretolerablefor some thanothers (Matthew 11.21-24). In certain cases the tormentswillbeaggravated:

a.Thosewhohavelivedlonginsin.Thelongermenhavelivedinsinonearth the greater will their torments be in hell. ‘The sinner being anhundred years old shall be accursed’ (Isaiah 65.20). He has for a longtimebeentreasuringupwrathagainstthedayofwrath.Hehasagreatercount to pay for all the patience and forbearance ofGod. Some peoplegrowrichbyhavingothermen’sgoods;men leave theirmoney in theirhandsanddonotcallitin,andsotheygrowrichbyit.InthesamewaywickedmengrowrichinwrathbyabusingthegoodnessandpatienceofGod.Godforbearsthemanddoesnotenterintojudgmentwiththemandsotheygrowrich.Butalas,theyarerichinwrath.

b.Menwhohavehadmoremeans.ThemoreexpenseGodhasbeenputto and the more pains he has taken with men, if they still continueimpenitent, the more severe will their judgment be. If Christ had notcome theyhadhadno such sin. This is the condemnation, that light iscomeintotheworldandmenlovedarkness.Capernaumthatwasexaltedto heaven, that is, in terms of the means of grace it enjoyed, will bethrowntohellintheend(Matthew11.23).Tofallfromearthtohellwillbeagreatfall,buttofallfromheaventohellwillbeagreater.TogofromTurkey to hell will be sad, but to go from England to hell, and fromLondontohell,ah,howruefullysad!

c. The more convictions men have had, the greater will theircondemnation be; that is, the more knowledge they have attained towithoutpracticeandimprovement(Luke12.47)ThatservantwhichknewtheLord’swillanddidnotaccordingtohiswillshallbebeatenwithmany

stripes.Anditwerebettertheyhadneverknownthewayofrighteousnessthan,havingwalked in it, to depart from it (2Peter 2.21). Tohim thatknowstodogoodanddoesnotdoit,tohimitissin,thatis,greatsinorsinwith a witness and condemnation with a vengeance. How can theyescape the great condemnation who neglect the great salvation? Suchpeoplewillbecome inexcusableunder the judgmentofGod (Romans 1.32comparedwithRomans2.1,2,3).

d.Thefurthermenhavegoneintheprofessionofareligionthegreaterwilltheircondemnationbe!Theyhavegonefarbutwithoutthepowerofgodliness.Formalistsandhypocriteswillknowtheworstofhell:‘howcanyeescapethedamnationofhell’(Matthew23.33)?Notonlyhellbutthedamnationofhell,thehellofhells!TheformofGodlinessandthepowerofungodlinesswill farealikeat thatday(Matthew24.51comparedwithLuke12.46).

e.Apostateswillmeetwithaggravatedtorments inhell.Thebacksliderwill be filled with his own ways; his latter end will be worse than hisbeginning (2 Peter 2.20). It would have been better for them had theydiedintheirsinsatfirstthantobetwicedeadastheyarenow(Jude12).

6.Somuch for theaggravationsof torment.Wemustnowconsider theeffectofthesetorments.

a.Inexpressible sorrow.Therewillbe sighingandgroaning that cannotbeuttered,weeping andwailing and gnashing of teeth (Matthew8.12).Anger, indignationandvexation, even tomadnessand rage,willbe theeffectsofthistorment.

b. Intolerable sorrow and pain. If thunder, lightning and earthquakesmakemenafraidandshrinktogether,whatwillhelldo!Ifthethrobbingoftoothacheorthegnawingofgoutputsmentosuchexcruciatingpains,whatwillhelldo!Ifsicknessmakesusfeardeath,andthefearofdeathissodreadful,whatwill hell be! If you, likeFelix, tremble tohear of thisjudgmenttocome,whatwouldyoudoifyouweretoundergoit!Iftoseeuglyanddevilishshapesfrightensus,whatwillitdotobewiththeDevilandhisangels!

c. Final and eternal impenitence. This will be the sad effect of thesetorments and despair, even to cursing and blaspheming. He who diesimpenitent continues so for ever; and impenitence brings with itblasphemy.‘Theyshallpassthroughithardlybesteadandhungry,anditshall come to pass that when they shall be hungry, they shall fretthemselvesandcursetheirkingandtheirGod’(Isaiah8.21).Iquotethistoshowwhata frettingandvexingheart is likeunder torments.This isvery commonwith peoplewho are despairing and therefore desperate.Whenmenarescorchedwithgreatheat,theyblasphemethenameofGodandrepentnottogivehimglory.‘AndtheygnawedtheirtonguesforpainandblasphemedtheGodofheavenbecauseoftheirpainsandtheirsores’(Revelation 16.10,11). When the plagues of God are on impenitentsinners,therearecursings.Thoughtheymaybesorryfortheplagues,yettheyarenotsorryforthecauseofthem,whichistheirsins.Andsomanyinferthatiftheseplagues,whicharefarinferiortothoseinhell,provokemensomuch,theplaguesofhellwilldosomuchmore.Thusweseewhatadismal andmiserable condition it is to be damned andwhat a sinfulthingsiniswhichbringsthisdamnation.

Ihavenowdealtwiththewayinwhichsiniscontrarytothegoodofmanin this life and in the life to come. But before I go on, to bring in thewitnesses to prove this charge against sin to be true, let me urge you,Reader,toconsiderwhathasbeensaid.Idothissothatyoumaybemoreafraidofsinthanofhell;forhaditnotbeenforsin,hellshouldnothavebeen,andyouwillneverbe inhell ifyourepentandbelievethegospel,for righteousness isnotby repentancebutby faith.Sobelieveand lovefaith as you love your souls and heaven. Hate sin and avoid it as youwould hell and damnation. Sin nomore, lest a worse thing come untoyou,lesttherodbeturnedintoascorpion,lestthenextlossbethelossofheaven,lestthenextsicknessbeuntodeath,anddeathuntodamnation.Forifyoudieinsinyouaredamnedirrecoverably.Itwouldbesadtodieinahospitaloraprisonoraditch;butitisworsetodieinsin,justasitisworsetoliveinsin.Ifyougooninsin,thisbookwillwitnessagainstyouasmuch, ifnotmoreso, than ifonehad risen from thedead. If twoorthreedevilsordamnedwretchesshouldcomefromhellandcryFire,Fire,itmightstartleyou,butifyoudonotbelieveMosesandtheprophetsandChristandhisapostles,itwilldoyounogood.

Therefore,mindthegoodofyoursoulanddonotbringonyourselfthisgreat,universal,intolerableandeternaldamnation.Takeheedlest,whenyourfleshandbodyareconsumedandyoursouldamned,youshouldsaytoo late: ‘Howhave I hated instruction andmyheart despised reproof;andhavenotobeyedthevoiceofmyteachersnorinclinedmyeartothemthatinstructedme!’(Proverbs5.11-13).Youwillsay,howIhaverewardedmyownsoulwithevilbydoingevilagainstGod!Iscornedthesethingsandmockedatsin,butnowwhenIwouldhear,andwhenIwouldreturn,hope is perished. Suchwill be the terrible cry of sinners oneday.Takeheedtherefore, for ifyouhavenottheweddinggarmenton,youwillbecastout(Matthew22.11).Andifyouarefoundaworkerofiniquity,youmustdepartaccursed.

THEWITNESSESAGAINSTSIN

Ifsinissoexceedingsinfulthatit isextremelyandnotoriouslyguiltyofcontrarietytoGodandman,Ihaveacloudofwitnessestoproduce.TheseincludeGodhimself,angelsandmenbothgoodandbad,thelawandthegospel, the whole creation, sins’ names and actions. Even sin’s ownconfessions bear witness to this charge that sin is an exceeding sinfulthing.Fromheaven, fromearth,evenfromhell,willwebringwitnessesagainstsin.

I.GODHIMSELFBEARSWITNESSAGAINSTSIN

Hedoesnotleaveuswithoutwitnessthatheisgoodandneitherdoesheleaveuswithoutwitnessthatsinissinful,thatitisagainsthimandthatitisagainstthegoodofman.

(1)Godhasforbiddensinandmadealawagainstit

AllthelawsandeverycommandofGodarehiswitnessesagainstsin.Hewhodoes not believe the testimonyGod bears of his SonmakesGod aliar,whoistrueandcannotlie,andsodoeshewhodoesnotbelieveGod’stestimony against sin. The law written in man’s own heart, the lawwrittenintablesofstoneandthegospelalso(IJohn2.1)whichisthelawoffaith,arewrittenaswitnessesagainstsin.

Now surely God would not have prohibited sin had it not been anabominablething,abominatedbyhimandtobeabominatedbyus.Godhasgivenmanroomandscopeenough,averylargeallowance.Ofallthetreesofthegardenmanmighteat,onlyonebeingexcepted.Whatsoeverthingsaretrue,honest,just,pure,lovely;whatsoeverisofgoodreport,iftherebeanyvirtue,anypraise,thesethingsthinkonanddo(Philipplans4.8).Nowsincomesundernoneofthesenamesbutiscontrarytothemallandthereforeit isforbidden.Godhasnotforbiddenmanhonoursorriches,noranypleasuresexceptthepleasuresofsin.Surelythen,seeingGoddoesnotdelighttogrievethechildrenofmenbutrejoicesoverthemto do them goodwith all his heart and all his soul, as he is pleased to

express it (Jeremiah32.41),hewouldneverhave forbiddenanything toman but what was prejudicial to him, as well as being displeasing tohimself.But I shall speakmoreof thiswhen I showhow theLordGodwitnessesagainstsin.

(2)Godwillnotallowustodoevilthatgoodmaycome

ThusGodwitnessesagainstsin.AspleasingathingasgoodistoGod,yethewillnotallowustodotheleastevilforthegreatestgood.Weseehowangrilyandwithwhat indignation theapostle speaksagainst thosewhosaid the contrary (Romans 3. 8). Indeed, it is a damnable doctrine toteach thatwemaydoevil foragoodend,or thatgoodmaycomeof it.ThisdoctrinewasfirstbroachedbytheDevilandusheredinthefirstsin(Genesis3:1-6).

1.Wemaynotdoevilthatgoodmaycometoourselves.Godallowsmanto lovehimself, andhehasmade self-love the rule andmeasure of ourlove to others: ‘Thou shalt love thy neighbour as thyself’. God is notagainst man being rich, only he will not let men grow rich by sin(Jeremiah 17.11).God is not againstman’s pleasure so long as it is notattainedbydispleasingordishonouringhim.Godwellknowsthatgoodgainedbyevilwilldomannogoodbutonlyhurt.Togaintheworldandloseaman’ssoulhasmoreof loss in it thanofgain;and there isnotasinglesinwhichdoesnotwrongandhazardthelossofaman’ssoul.GodwouldnotallowAdamandEvetoeatoftheforbiddentree,eventhoughitwasgoodforfood,pleasanttotheeyeandtobedesiredtomakeonewise(Genesis3).

2.Wemay not do evil that goodmay come to others. God indeed hascommandedustodogoodtoall,butheforbidsustodoeviltothatend.Hethatprovidesnotforhisfamilyisworsethananinfidel,butsoishethat provides for it by a sinfulway, by covetousness, lying, cheating oroppressing (Habakkuk2.9-12).Paul, likeMosesbeforehim, couldwishhimselfdeadandanathematisedtosavetheJews,buthedidnotdaretosinfortheirsakes.WhensomeoneaskedStAugustinewhetherhemighttellalieforhisneighbour’sgood,Ohno,hesaid,youmustnottellalietosave theworld.There is suchamalignity in sinand it is so contrary toGod,thatitmustnotbedoneforanygood.Itisourdutytohonourour

fatherandmother,butthismustbeintheLord;thoughitmaybeadutytodisobey,ifnottohatefatherandmother,ratherthanobeythemiftoobeythemwillbedisobediencetoGod.‘WhetheritbebettertoobeyGodorman,judgeyou.’SoGodwillnotallowustosintogratifythegreatestpersonsorournearestanddearestrelations.

3.Godwillnotallowustosineventhoughweshouldprofessedlydoitforhisglory.SincanneverdirectlyglorifyGod,andthoughheknowshowtobringgoodoutofevil,yethedoesnotwishthatweshouldsinforhim.Hedoes not need us, much less our sin. God will take vengeance and isrighteous in doing so, even though our unrighteousness commend andenhancetherighteousnessofGod(Romans3.5).ThoughthetruthofGodhas more abounded through your lie, yet you will be found a sinner(Romans3.7).Soforthisgood,evilmustnotbedone(verse8).

Thosewhocastouttheirbrethren,saying,LetGodbeglorified,Godwillputthemtoshame(Isaiah66.5).Thoughtheythoughtinputtingthemtodeath that theyshoulddoGodgoodservice,yetGodreckons itas theirserving theDevil (John 16.2withRevelation 2.10).When Saul excusedhissinunderapretenceofsacrifice,itwascalledrebellionandreputedaswitchcraft, a most abominable thing (1 Samuel 15). Job upbraids hisfriendswith this irreligiouspiety: ‘Willyespeakwickedly forGod?AndtalkdeceitfullyforHim?…Hewillsurelyreproveyou’(Job13.7-10).Sinissomuch theworse for being committed in the name of the Lord.MentherebymakeGodservetheDevil’sdesigns.

It will be no excuse that men like Herod, Pilate and Judas fulfil thecounselofGod,iftheysinagainsthisrevealedwill,whichistherulebywhichmenaretowalkandtowhichtheyaretobeobedient.SobyallthisitplainlyappearsthatGodwitnessesagainstsin,thatwemaynotsinforthegoodofany,norforanygood,notevenforGod.

(3)Godwitnessesagainstsinbythreateningman

Incasemen sin hemakes penal statutes against sin. If thou eatest theforbiddenfruitthoushaltsurelydie.Ifsinwerenotanabominablething,surelyGodwouldnothave forbidden itonsuchperil,onpainofdeath.More will be said of this when we consider the execution of these

threateningsandthejustjudgmentofGodonsinners.

(4)Godisangrywiththewicked

Godisangrywiththewickedeveryday(Psalm7.11)andthatprovesthatGod isangeredby them; forhe isdispleasedwithnonesave thosewhodisplease him, and nothing displeases him but sin. Is that not an evilthingthenthattemptsGod,provokeshimtojealousy,toanger,towrath,and even sometimes to swear in his wrath (Hebrews 3)? Thoughjudgment does not come every day, yet God is angry every day. Davidprayed that God would not rebuke him in anger (Psalm 6.1) for whoknowsthepowerofhis anger (Psalm90.11)? Ifhis anger andwrathbekindledbutalittle,howhappyarethosewhotrustinthem(Psalm2.12)!‘IfGodwill not withdraw his anger, the proud helpers do stoop underhim’(Job9.13),allthehelpersofpride,asitreads,formanisapttobeveryproudandhashelpersofpride.Now it isnoticeable that thewordwhichwereadas‘pride’signifiesstrengthalso,todenotethatmanisveryapttobeproudofhisstrength.Butall thestronghelpersofpridemuststoop if God does not withdraw his anger. The strength of riches(Proverbs10.15),thestrengthoffriendsandfamily(Psalm49.7),strengthandstoutnessofspirit,mustallstoopifhisangerbreakforth,ifhetakebutoneofhisarrowsanddischarge itagainstasinner, ifhe strikehimwithonlyoneblowofhissword(Psalm7.11-14).‘KisstheSon,lesthebeangryandyeperishfromtheway’(Psalm2.12).Perishingisattheheelsof his anger. The fear of a king is as the roaring of a lion; whosoprovoketh him to anger sinneth against his own soul’ (Proverbs 20.2).HowdreadfulthenistheangeroftheKingofkings!WhenGodsetsouriniquitiesbeforehim,weareconsumedbyhisangerandtroubledbyhiswrath(Psalm90.7).WeknowthereforethatifGod’sangerissoterribleandthatitissinwhichmakesGodangry,thencertainlysinisextremelysinful and contrary toGod.Otherwise theGod of all grace, theGod ofpatience,whosenameislove,wouldneverbesoangryatitandforit.

(5)SinalonemadeGodrepentthathehadmademan(Genesis6.5,6)

God saw that the wickedness of man was great on the earth and thatevery imaginationof thethoughtsofhisheartwasonlyevilcontinually,and it repented the Lord that he had made man on the earth, and it

grievedhimathisheart.Andsoinverse7,Godsays,ItrepentethmethatIhavemadethem.NowtherepentanceofGodarguesaverygreatdislikeof and displeasure against the wickedness of man. There was a time,although it lasted only a littlewhile,when therewas no sin, andwhenGod lookedonwhathehadmade,hewasvery far fromrepenting, andwasinfinitelypleased.Butwhensinhadspoiledthefashionandbeautyofhiswork,thenindeed,speakingafterthemannerofmen,hegrievesandrepents.Soitisnottheworkofhisownhandbuttheworkofman’sheartthat makes God repent. Is God man that he should repent? What ahorriblethingmustthatbewhichmakestheunchangeableGodchange!Forsuchathingisrepentance,achange.ItrepentedtheLordthathesetupSaultobeking(1Samuel15).WhenmendowickedlyGodrepentsthathehasdone themgood(Jeremiah18.7-10). IfmendoevilagainstGod,Godrepentsofthegoodhehasdonemen.ButsuchishisgoodnessthatIfmen repentof their evilGodwill repentof the evilhe thought todo tothem.NowjustasanythingwhichmakesGodrepentoftheevilmustbeverygood,soundoubtedlyanythingwhichmakesGodrepentofthegoodhehasdonetomanmustbeveryevil.

(6)Godwitnessesagainstsinbymanygreatandseverejudgments

Hehasthreatenedjudgmentstosinnersandwillinallagesexecutethemonmany.Onsomesinnershewilldosotoalleternity.ForwhatGodhasdoneshowswhatGodwilldo,astheApostlePeterinfers(2Peter2.3-6).SinnersgreatlymistakeGodwhentheysaythatevilisgoodinhissight,orWhere is the God of Judgment? (Malachi 2.17). They no less forgetthemselvesandwhatGodhasdonewhentheysay,Allthingscontinueastheywere, and so go on to scoff,Where is thepromise of hiscoming?,that is,hiscomingto judgment(2Peter3.3-4).It is true, ifGodweretojudgeasfastasmensin,theworldwouldsoonbedepopulatedandatanend. But his patience now is an argument of his judgment to come (2Peter3.9,10).AtthattimewhenGodsendsmentohellanddamnsthem,they will know and acknowledge what an evil thing sin was and whatbitternessitbringsinthelatterend.

Sincedamnationissuchadreadfulthing,nolessthanthepouringoutofGod’swrathforeveronsinners,wemustconcludethatsinisextremelydispleasing to God because it is contrary to him. That can be no little

matter for which God brings on men such grave damnation. The nextjudgment to this consists inbeing left aloneor givenup to a reprobatejudgmentandahardenedheart.Butthat,thoughapresentjudgment,isinvisible,andeternaldamnationisfutureandsoIshallnotfurtherspeakofthem,butwillshowthatGodhasvisiblyjudgedthisworldforsinfromagetoage.

He isaGod that judges in the earth, ashe is aGodwhowill judge theearth. ‘The Lord is known by the judgment which he executeth: thewickedissnaredintheworkofhisownhands’(Psalm9.16);heisknowntobeagainstsin.Sonotableatextisthisthatithasadoublenoteaddedto it--Higgaion, Selah. I do not remember any other text where thishappens.

God has testified his displeasure against sin by executing judgment onsinners,saints,andhisSon.

1. God has executed judgment on sinners. Usually the first person tocommit any particular sin has been punished with eminent andremarkablepunishment.NottomentionAdamwhowasallmeninone,andwhounderwentapunishmentandacurseforhissin,Cain,thefirstmurderer, was as it were hung up in chains as a terrible warning toothers.Judas,thefirstapostate,wasmadeanexampleunderthelaw,aswereNadabandAbihu,thefirstbreakersoftheceremoniallawaftertheestablishmentofAaron’spriesthood.AnaniasandSapphira,thefirstwholied toGod in thebeginningof theChristianchurch,weremiraculouslypunished. God has made heaps of witnesses this way. God has set upmonumentsforpillarsofsalt,likeLot’swife.Thefloodthatdrownedtheoldworld,thefirewhichburntupSodomandGomorrah,andthemanythingsthatbefellIsraelforanexample,werealltypes,astheApostlesaysin 1 Corinthians 10.11 God has punished all sinners more or less. Hesparednottheangelsthatsinned;theywerealldoomedtodarkness.Heconsumedalmostawholeworldatonce;onlyeightpersonsweresaved.Hehascutoffcitiesandnationsnotafew,aswellasthethingsthathavehappened to individuals. Therefore men cannot say that all thingscontinueastheywere,andthatGodisnotaGodofjudgmentorthatheisanalloweroftheevilofsin.

ThereisnoageinwhichGoddoesnotreallyandactuallyjudgesinners.Perhapsthismaynotbesocleartoprejudicedandpartialobservers,whothink that nothing is a punishment except what is miraculous orextraordinary.Asiftheearthmustalwaysswallowmenup,orGodstrikemen down with thunderbolts continually, and nothing less be called apunishment! How often is God’s hand lifted up but men will not see,indeed,feltyetnotacknowledged!Godhashisdeputyinmen’sbosoms,their own conscience which often accuses and condemns them so thatthey cannot stand before its judgment. When their hearts smite themtheysink,andtheircountenanceandcouragefalls,aswasthecasewithCainandJudasandSpira. Ifmenwereonlyhonestandwouldonly tellwhatstingsofconsciencethey feel, therewouldbewitnessenoughhowGod lashesman within, and executes judgment upon their spirits. ButGod often inflicts corporal punishment visibly and before the eyes ofothers. Before the flood this wasmost commonly done directly and inperson.Butitmayalsobethroughanintermediary,sometimesbyangels,andsometimesbymagistrateswhoarehumanandmortalgods,deputiestotheGodabove.YoucouldsaythatbytheseGodridescircuitandholdsassizes very frequently. Judgment is now a strange work and does notseemsoappropriatetothisdayofpatienceastothedayofwrathwhichistocome.Yetevenso,Godoftenmakesexamplesandthoughhedoesnotmake as yet a full end of all nations, yet he leaves none altogetherunpunished.

2.Godhasexecutedjudgmentonhisownpeoplewhentheyhavesinned,toshowhowhatefulsin is,even in thosehesodearly loves.OnewouldthinkthatifGodwouldspareany,hewouldsparehisown;andindeed,hepitiesthemandsparesthemasafatherpitiesandsparesthesonwhoserveshim.Butthoughheforgivesthem,yethetakesvengeanceontheiriniquity(Psalm99.8).Godforgivesmanyasinner,astopunishment, inthislife,whowillnotbeforgivenintheworldtocome;butsinceGodfullyresolves to forgivehis people for ever, hewill notwholly forgive them,that is,hewillnot leave themaltogetherunpunishedhere in time.Godhasbeenveryseverewithhispeoplewhentheyhavesinned; ithascostthem dear. King David’s adultery and murder cost him broken bones:‘Heal the bones that thou hast broken’, he says in a penitential psalm(Psalm 51.8). When Peter had sinned it cost him a bitter weeping.

Repentance is a costly thing. It is disgrace, sorrow and pain to aman,eventhoughitisagraceandduty.

IfGod’schildrengoastrayandplaytruanttheymustfeeltherod.ItistherodoftheCovenant,forchasteningandcorrectionofwantonnessareintheCovenantaswellasthesupplyofwants,threateningofjudgmentaswellaspromisesofmercy.Sometimessinbringssuchsorrowontheverymembers of the Church that they are in danger of being swallowed upwithovermuchsorrow,ifnotofdespairingaltogetherandgivinguphopeofmercy(2Corinthians2.7).Godisgraciousandmerciful,yetheisaGodvisiting iniquity, andwill sometimespunish thosewhomhehas knownandlovedaboveall thepeopleof theearth.Thoughhewillnot takehislovingkindnessfromthem,yethewillvisittheirtransgressionswiththerodandtheiriniquitywithstripes(Psalm89.30-33).

3.GoddidnotsparehisSon,whenhecameinthelikenessofsinfulflesh.Hewas no sinner except by representation. Godwas ever well pleasedwithhisSon,yetwhenhestoodintheplaceofsinnersitpleasedtheLordtobruisehim.Itwasasifnooneelsecouldstrikeastrokehardenough,andthoughhecriedwithstrongcries,yethisFatherwouldnottakethecupoutofhishand.Hedidnotsufferforsinninghimself,forthoughhewastemptedtosinyethewaswithoutsin,buthesufferedforthesinofothers. In theglassofhis sufferingwemayclearlysee thesinfulnessofsin.ThisleadsmetothelastandgreattestimonyofGodagainstsin.

(7) God sent his Son into the world to condemn sin and to destroy it(Romans8.3;1John3.8)

GoddidnotsparehisSonbutdeliveredhimupforusall,whichclearlywitnessesforGodhowodioussinistohim.Itoughtalsotobeodioustoman for whom Christ suffered and died that sin might die, and manmightlive;indeed,thathemightlivetohimwhodiedforus,forhisloveconstrainsustonoless(2Corinthians5.14,15).

ToprovethismoreclearlyandfullyIshallshowthatChrist’ssufferingswereforsinners,thattheywereexceedinglygreat,andthatthegreatnessofhissuffering isa fullwitnessonGod’spartofsin’ssinfulnessagainstGodandman.

1.Christ’s sufferingswere for sinners. JesusChristhimself sufferedbuthedidnotsuffer forhimself, forhewaswithoutsin(Hebrews4.15,and7.26).Neitherwasguilefoundinhismouth,noranyunbecomingword,when he suffered, although this was a most provoking time (1 Peter2.22,23). It is a faithful saying that Christ came into theworld to savesinners (1 Timothy 1.15). This was the errand and the business uponwhichhecame.HehadhisnameJesusbecausehewastosavehispeoplefromtheirsins(Matthew1.21).Andhehimselfconfessesthathecametoseekandtosavethatwhichwaslost(Luke19.10).Nowdeadandlost isthe sinner’s motto (Luke 15.32). Accordingly, when Christ was in theworldhesufferedanddied thatHemightsavesinners.Hedied foroursakesandsolovedhischurchthathegavehimselfforit(Ephesians5.25).Itisnotonlyoftensaidthathediedforusbutthathediedforoursins(Romans5.8;8.32).Hediednotonlyforourgoodasafinalcause,butforour sins as the procuring cause ofHis death.Hewas delivered for ouroffences (Romans 4.25). Christ died for our sins according to theScripture (1 Corinthians 15.3); that is according to what was typified,prophesiedandpromisedintheScripture.Oneremarkablepassage,nottomentionmanyothers,is: ‘Hewaswoundedforourtransgressions,hewasbruised for our iniquities, the chastisement of our peacewas uponhim,andwithhisstripeswearehealed’(Isaiah53.5).TothistheApostlesbear witness in the New Testament. He gave himself for our sins(Galatians 1.4);whohisown selfbareour sins (1Peter2.24).Now thisdyingforusandoursinssignifiesseveralthings:

a.Thathediedandgavehimselfasaransomforus.Icametogivemylifearansomformany,saidoursweetandblessedSaviour(Matthew20.28).Hegavehimselfaransomforall(1Timothy2.6).Christ’sdyingwasthepaying of a price, a ransom price. Hence we are said to be bought,redeemed,andpurchased:‘Yearenotyourown,foryeareboughtwithaprice’ (1 Corinthians 6.20), that is, the price of his blood. ‘Ye wereredeemed with the precious blood of Christ’ (1 Peter 1.18,19). And thechurchispurchasedwithhisownblood(Acts20.28).Hegavehimselfastheredemptionprice,andweareapurchasedpeople(1Peter2.9).

b. He died for us as a sacrifice for our sins. He became sin for us (2Corinthians5.21).IntheOldTestamentthesinoffering iscalledsin;so

hereChristJesus,asanofferingforsin,issaidtobemadesinforus.ItissaidintheHolyScripturethatChristofferedhisbody,hissoul,himself.‘Wearesanctifiedthroughtheofferingof thebodyofJesusChristoncefor all’ (Hebrews 10.10)--there is the offering of his body.Hemadehissoulanofferingforsin(Isaiah53.10).‘Andhehasgivenhimselfforusanoffering and a sacrifice to God’ (Hebrews 9.14). He offered himselfwithoutspottoGod,andheputawaysinbythesacrificeofhimself(verse26).Nowjustaswewereredeemedbytheprice,sowearereconciledbythesacrificeofhisdeath.Forweare reconciledby thedeathofhisSon(Romans5.9,10).

c. Christ laid down his life for us, bearing the curse due to our sins.Therefore it is said, ‘Hewasmade a curse for us’, (Galatians 3.13).Heboreoursins,thatis,thecurseduetooursins.Heshalljustifymany,forheshallbeartheirsins(Isaiah53.11,12).HebecameacurseforusthattheblessingofAbrahammightcomeuponus,andthatisjustificationbyfaithasyoumayseefromthecontext(Galatians3.13,14withverses8and9).

2.ThesufferingsofJesusChristwereexceedinglygreat.Ishallomitwhatmightbegatheredfromthetypesunderthe law,andwhat isspokenbythe prophets concerning the suffering of Christ, though many thingsmight be collected thence. But they are all fulfilled in him, and I shalltherefore confine myself especially to what is related in the NewTestament.Hewasamanofsorrows,asiftosaythathewasamanmadeupofsorrowsandnothingelse,justasthemanofsinisasitweremadeupofsin.Heknewmoresorrowthananyman,indeed,morethanallmeneverdid.For the iniquity, and therefore the sorrowsof allmen,met inhimasifhehadbeentheircentre.Hewasacquaintedwithgrief--indeed,hewasacquaintedwithlittleelse.Griefwashisfamiliaracquaintance.Hehadnoacquaintancewithlaughter:weneverreadthathelaughedatallwhenhewasintheworld.Hisotheracquaintancestoodafaroff,butgrieffollowedhimtohisCross.Fromhisbirthtohisdeath,fromhiscradletothe Cross, from the womb to the tomb he was aman of sorrows, andneverweresorrowslikehis.Hemightsay,Neverwasgrieforsorrowlikemysorrow.Indeed,itisimpossibletoexpressthesufferingsandsorrowsof Christ, and so the Greek Christians used to beg of God that for the

unknownsufferingsofChristhewouldhavemercyonthem.

ThoughChrist’ssufferingsareabundantlymadeknown,yettheyarebutlittleknown.Eyehasnotseen,norearheard,norhasitnorcanitenterinto the heart of man to conceive what Christ suffered. Though it isimpossibletodeclareallChrlst’ssufferings, it isuseful totakeaviewofwhat we can. I shall therefore consider Christ’s sufferings under threeheads: (a)He underwent all kinds of sufferings, (b)He suffered by allkinds of persons, (c) All kinds of aggravating circumstancesmet in hissufferings.

(a) Jesus Christ suffered all kinds of sufferings. It is said that he wastemptedinallthingslikeuntous(Hebrews4.15),andamongotherthingsmeant by temptations, sufferings are not the least. He suffered beingtempted--he suffered while he lived, but especially a little before andwhenhedied.Allhislifewasasuffering,nottomentionhisself-denialswhichwerevoluntary.Hewasnosoonerbornbut sufferingcameuponhim.Hewasborninaninn,evenastable;hehadonlyamangerforhiscradle.Assoonashisbirthwasnoisedabroad,Herodsoughthislife,sothathissupposedfatherwasforcedtofleeintoEgypt.Hewaspersecutedbefore he could, after the manner of men, be aware of it, and haveunderstandingofhissufferings.Whenhereturnedhissufferingsgrewupwithhim.Hungerandthirst,travelandweariness,scornandreproaches,falseaccusationsandcontradictionswaitedonhim,andhehadnotwheretolayhishead.Buthisspecialsufferingstookplacejustbeforeandathisdeath.Thenhesufferedinhisbodyandinhissoul.

1.Inhisbody,whichwaswoundedandcrucified,hesufferedinbearinghiscross,asIsaac,whotypifiedhim,did.Andhesufferedinhisbodyonthe cross (1 Peter 2.24). He not only suffered unto death but in themannerofhisdying:itwasashameful,apainfulandanaccurseddeath;indeed, he bled to death. Christ Jesus lost blood several times: at hiscircumcision,inhisagonywhenhesweatdropsandclotsofblood,whenhe was whipped and scourged, when he was nailed to the cross, andprobablywhen theyplaitedacrownof thorns (theearth’s curse)onhishead.Andlastlywhentheythrustthespearintohisside,withwhichhebledouthislifeandgaveuptheghost.

Hesufferedineverypartandmemberofhisbodyfromheadtofoot.Hishead, which deserved a better crown than the best in the world, wascrownedwiththorns,andtheysmotehimonthehead.Hisfacesufferedbeing spat upon.His backwas turned to the smiters,was stripped andwhipped; indeedtheyevenplougheduponhisbackandmadedeepandlong furrows.His hands and feetwere pierced and nailed to the crass.Indeed,hesaysthroughtheprophet:‘Allmybonesareoutofjoint’,asifhehadbeenontherack(Psalm22.14).Hesufferedalsoinhissenses,hisfeeling; could he be smitten, wounded, nailed and pierced withoutfeeling? His taste suffered, for instead of strong drink and wine ofconsolation,whichwasusual formenreadytodie(Proverbs31.6), theygavehimvinegarandgall todrink.Hissightsuffered,andamongotherthings the sight of hismother and other grieving friends could not butaffecthisheart(Luke23.27).Itwasagrieftohimtoseethemgrieveforhim.Diditnotafflicthimtoseehisenemieswagtheirheads?Hishearingsuffered many a scoff and jeer, many an ill word and blasphemy. HissmellcouldnotbutsufferwhenhecametoGolgotha,theplaceofskulls,where filthiness and putrefaction lodged, the very stinking sink of thecity.Butthisisnotall.

2.ChristJesussufferedinhissoul.Wereadofhissighingandgroaning,butletusconsiderhimespeciallyinhisagonyanduponthecross.Inhisagony he began to be sorrowful and very heavy (Matthew 26.37), forthesewerebutthebeginningsofsorrows.Sorrowisathingthatdrinksupourspirits.Andhewasheavyasiffeelingaheavyloaduponhim.Andheis exceeding sorrowful unto death (Matthew 26.38). Sorrowful!Exceeding sorrowful! And unto death! It was such an extremity that itmadehimcryout,Father,ifitbepossible,letthiscuppass.Andthiswaswithstrongcryingsandtears(Hebrews5.7).Whenhewasuponthecrosshewasunderadesertionwhichmadehimcryagain,MyGod,myGod,why,orhow,hastthouforsakenme?Nowtocry,andtocrywithaloudvoice, argues an extremity of suffering. And after this he gave up theghost,hepouredouthis soulanoffering for sin.Andsohesufferedallkindsofsufferingsbothinsoulandbody.

(b)Hesufferedfromallkindsofpersons.ChristJesussufferedfromtheDevil,forthoughChristbruisedhisheadyethebruisedChrist’sheel.No

soonerhadChristthetestimonyfromheaventhathewastheSonofGod,buthewasimmediatelycarriedintothewildernesstobetemptedoftheDevil.Thethingwhichwasquestionedanddisputedaboutwaswhetherhewas theSonofGodornot,and thoughChristworstedhimandbeathimoutofthefield,yethedepartedbutforaseason.SowhenChristwasabouttosuffer,thePrinceofthisworldmusteredupallhisforcesagainand cameuponhimwithmuchviolence.Hemademenof all typeshisagentstoaddtothesufferingsofChrist.ForasisstatedinScripture(Acts4.26) he did not suffer from bad men only, which was a fulfilment ofprophecy (Psalm 22). He was often tempted by the Pharisees, and heenduredthecontradictionofsinners.Yetthiswasnotall,forhesufferedfromhisowndisciplesandhisnearestrelations.PeterwasonceaSatantohim,anddeniedhimthrice.Therestgrievedhimwiththeirslownessandlittlenessof faith.Judasbetrayedhim.Hisbrethrendidnotbelieveonhim.AndtheheaviestofallwasthathesufferedfromhisFather:heputthecupintohishandsandtookpleasure tobruisehim,andhe laiduponhim the iniquitiesofusall.Goddidnot sparehimnorabatehimanything,buthidhisfacefromhimasifhehadbeenangrywithhisonlyandmostbelovedSon.

(c)Hehadallkindsofaggravatingcircumstancesunitedinhissufferings.Hewasmadeofawoman;now,thathewhomadethewomanshouldbemadeofawoman,andbecomeandbemadeasontotheworkofhisownhands,wasadegreeofsuffering.HewhowasLordofallwasmadeintheformofaservant,andthoughequaltoGod,cameinsinful fleshandsoobeyedasaservant.ItisthisthatisreferredtoasDr.Jacksonpointsout,whenhesays:Icamenottodomyownwillbutthewillofhimthatsentme.Healsosufferedasasinner,forsohewasjudgedandassuchputtodeath,thoughhisjudgeconfessedhefoundnofaultinhim.Indeed,morethan this,hebecamea curse (Galatians3.13)andwhich is theworstofwords,hebecamesinforus(2Corinthians5.21).

There are still more circumstances which added to his sorrow andsuffering.He came to his own and they received himnot, he had leasthonouramonghisown inhisowncountry. Indeed,hewaswounded inthehouseofhisfriends,andoneofhisownbetrayedhim,devil thathewas(John6.70).Hedidgoodtomanybuthadlittlethanksfromany.Of

ten lepers cleansed only one returned to give him thanks. Whatinsincerity and ingratitude! And what aggravating circumstances therewereattheend!Hewastakenandapprehendedasasinner.Theycameagainsthimwithswordsandstaves,as theywould to takea thief.Theycharged him with blasphemy for speaking the truth. They preferredBarabbas,thesonoftheirfathertheDevil,beforehim.Thediscipleslefthim and his Father forsook him, as was mentioned before. Who canreckon up the aggravating circumstances of his sufferings? He wascrucifiedbetweentwo thievesandupbraidedbyoneof them.Hisdeathwaspainfulandshameful.Theeismuchmore,butIwillpasson.

3. The greatness of Christ’s sufferings is a full witness against thesinfulness of sin. What an odious thing sin must be to God! He willpardonnonewithoutblood(Hebrews9.22).GodwouldacceptnobloodbutthebloodofhisSon;notthatofbullsandgoats(Hebrews9.13),butthat of his Son (1 Peter 1.18,19). God would not abate one drop of hisblood,buthemustpourouthis life.Hisveryheart-bloodmustbespiltandspentforsinners.And,wonderofwonders,allthiswasapleasuretoGod,foritpleasedtheLordtobruisehim.ThatitshouldpleasetheLordto bruise the Son in whom he was well pleased is to us men aninconceivablemystery.ThusGodhasbornegreatwitnessagainst sin inthathesenthisSontodieforsinners.

WhatahellofwickednessthatmustbewhichnonebutGodcanexpiateandpurge!Goddoesnotdoitexceptbytakinghumannature.TheGod-mancouldnotdoitwithoutsuffering.Nosufferingwillservebutdeath.Andnodeathbut an accursed one.What an evil odious evil is sin thatmusthaveblood,thebloodofGod,totakeitaway!

SoweconcludethewitnessofGodagainstsin.

2.ANGELSBEARWITNESSAGAINSTSIN

Bothgoodangelsandbadangelsdoso.

(1)Goodangels

The angels of God and heaven, as they are often called, bear witness

againstsinasanexceedinglysinfulthing.

a. Their very title as holy angels shows that they have an antipathyagainst sin and are at enmitywith it. Thatwhich ismeat and drink towickedmen--todo thewill of thedevil--is poison toholy angelswhosemeatanddrinkitistodothewillofGod.TheyareallholinesstotheLordandcannotendureiniquity.Theyoftencontendandfightwithevilangelsandsowitnessagainstsin(Jude9).Inthattheyareholy, loveholiness,andcontendagainsttheDevil,theywitnessagainstsin.

b.InbeingGod’sheralds, toproclaimthe lawwhich isagainstsin. It isthe aggravationof the sinof the Jews that theydidnot receive the lawwhichwasgivenbythedispositionofangels(Acts7.53).The lawwhichwasaddedbecauseof transgressionswasordainedbyangels (Galatians3.19). Every transgression of this law received a just recompense ofreward, for theword spokenby angelswas steadfast (Hebrews2.2).Soangels,inproclaimingthelaw,haveopenlydeclaredagainstsinasbeingexceedinglysinful.

c.Theywillnot sineven tobe revengedon theDevilhimself.Theywillnotrailatadevilbecauserailingissin;itissaidofMichaelthathedarenotbringarailingaccusation(Jude9).Onewouldhavethoughtthathewouldhaveanswered theDevilbackand toldhimplainly,buthedurstnot bring a railing accusation, nor give the Devil bad language. Wehotspurs and hotheads that we are, are apt to render evil for evil andrailingforrailing,topaymenintheirowncoin;butangelsdarenotdosoforitisasin.Railingislanguagethatholyangelscannotspeak.

d.Theywillnotallowmentosinwhowoulddoittohonourthem.WhenJohnfellat the feetofoneof themtoworshiphim, theangelsaid: ‘Seethoudoitnot’(Revelation19.10);DonotthattomewhichistobedonetoGodalone.Andagain,Johnsaid:‘Ifelldowntoworshipbeforethefeetof the angelwhich showedme these things, but he said untome, “Seethoudoitnot,butworshipGod”’(Revelation22.8,9).TheangelsaresoholythattheycannotenduretheleastreflectionbeingcastonGodortheleastdutyneglectedtowardsGod.

e. They rebuke sin when they find it in God’s own people, and that

sharply and severely.Though thehard treatment that shehad receivedmadeHagarrunaway,yettheangelsaidtoher, ‘Returntothymistressandsubmitthyselftoher’(Genesis16.8,9).Itisasifhehadsaid,‘Hagar,Hagar,itisbettertosufferthantosin.’WhenSarahlaughedatthenewsof a son, and then being afraid denied having done so, the angel said:‘Nay,butthoudidst laugh’;hetoldherherfaultbluntly(Genesis18.12-15).WhenZacharias believed not the angel, he wasmade dumb (Luke1.13-20).Thustheangelsrebukedforsin.

f. They rejoice at the conversion of sinners. To be converted is therecovery of a soul from a dead and lost condition; and then the angelsrejoice (Luke 15.7-10). There is a kind of joy in hell among the devilswhenonewhoisconvertedsinsandwhensinnersarenotconverted:andsothereisjoyinheavenattheconversionofasinner.TheRabbissayofthis,Whilesinnersrejoiceintheirsins,theangelsaregrievingforthem;whenandwhilemenliveinsintheydishonourtheirandtheangels’God.ButwhentheyareconvertedtheygiveglorytoGodwhichistheangels’workand joy.This is their song:Glory toGodonhigh.Andwhenmenbearapartwiththeminthissong,itistheirjoy.

g.Theyconstantlyopposewickedangelsandwickedmen.Goodandholymen are committed to the charge of good angels. He gives his angelschargeto keep them in all theirways (Psalm91.11); and the angels areministering spirits for the good of them that shall be heirs of salvation(Hebrews 1.14). They encamp round about them that fear the Lord(Psalm 34.7). And when wickedmen or devils would hurt this charge,theyriseupintheirmight.GabrielandMichaeljoinagainstthePrinceofPersia(Daniel10.20).Michaelandhisangels foughtagainst thedragonand his angels and overcame them (Revelation 12.7). When BalaamhankeredafterthewagesofunrighteousnesstocurseIsrael,theangeloftheLordwithstoodhim(Numbers22.32).Thusbytheirprotectionofthegood theangels show theirdetestationof sin in them thatwould touchGod’sanointedordohisprophetsharm.

h.TheyarereadytoexecuteGod’s judgmentandvengeanceonsinners.TheangelthatwasmercifultoBalaam’sasswasreadytoslayBalaam:buthewasreservedtofallbyotherhands.WhenHerodwaswickedenoughtoassumeglorytohimselfwhichofrightisGod’s,theangeloftheLord

smote him because he gave not glory to God (Acts I2.23). When Godjudgesmen, the angels will execute the judgment spoken by him. TheangelsexecuteddestructionfromtheLordagainstSodomandGomorrahbecausetheirsinwasgreat(Genesis19.13).WhenIsraelsinned,Godsentdestroyingangelsamongthem.Theymadegreathavocamongthearmiesofthealiens.TheypouroutthevialsofGod’swrathupontheearthandpraise God as they go about their work because God is just in judgingungodlymen(Revelation16.1,5).Attheendoftheworldtheangelswillbe the reapersandwill gatheroutall thatdothoffend (Matthew13.39-4I). The Lord will come with his holy and mighty angels and takevengeanceonthemthatknownotGodandthatobeynotthegospelofourLordJesusChrist(2Thessalonians1.7,8).

Icouldgiveotherexamplesofhowtheangelsbeartestimonyagainstsin.They are present at our worship and observe us, which is a greatobligation to reverenceandawitnessagainst immodesty (1Corinthians11.10).Theytakeaccountofourvows:itisbetterthatyoushouldnotvow,thanvowandnotpay,becauseitisbeforetheangel(Ecclesiastes5.5,6).The Apostle charges Timothy not only before God but before the electangels,tobestrictlyconscientious(1Timothy5.21).Theyarewitnessesofwhat we do, and shall be witnesses of what God will do; for he whoconfessesChristshallbeownedbyhim,andhewhodeniesChristshallbedeniedbyhimandthatbeforetheangels(Luke12.8,9).Itwillbeonepartof glory hereafter to be like angels; then let us be like them here inwitnessingagainstsin,anddoingthewillofGodonearthastheydoitinheaven.

(2)Evilangelswitnessthatsinissinful

Evil angels, that is, the Devil and his angels. They do this not only inbeingdevilsbysinandsufferingforit,butinmanyotherwaysasIshallshow. We have a saying that virtues confessed by foes, and vicesconfessedbyfriends,aretrue.Surelythen,bytheDevilweshallfindthatviceandsinisaswehavedeclaredittobe.AndifsuchafriendofsinastheDeviliswillconfessittobesinfulwemaybelievehim.Forthoughheisthefatheroflies,yetinthishespeakstruth,agreatandcleartruth.

a.TheDevilwitnessesagainstsinbyhistrembling.Adeviltremblesthat

there is aGod (James 2.19).NowGodwas never terrible to the angelsuntil theysinned; then they sawand trembledat the terrorofGod.Sinbrought judgment on the devils {2 Peter 2.4); judgment is what theytrembleat.Sosinisthefirstcauseofthedevils’trembling.SoIconcludethatwhatevermakesdevilstrembleatthebeliefofaGod,whowillbeaGodofJudgment,isexceedinglysinful.

b.Howevergreatthatjudgment,theyacknowledgeittobejustandso,byconsequence, sin to be unjust and sinful. The justness of judgmentconfessed is a confession of the vileness of the sin which brings thejudgment.Thedevilssay‘Artthoucometotormentusbeforethetime’?(Matthew8.29).TheyconfessthattheSonofGodwastoconsignthemtotorment and they had no exception to make against their beingtormentedexceptastothetime.Theyarereservedinchainstojudgment(2Peter2.4;Jude6)andtheysay‘Artthoucometotormentusbeforethetime?’ that is, before the Judgment of the great day to which we arereserved.Andtheydonotdenythattheyareworthyofthisdeathorthattheir damnation is just, and therefore they confess the ugliness andfilthinessofsin.

c.They temptmen to sin. In sodoing theywitness that sin is sinful. ItusedtobesaidthatsurelytheymustbegoodmenwhomNerohatedandpersecuted.Inthesamewaywemaysay,thatthatmustbeevilwhichtheEvil One tempts men to, just as that is good which he hates andpersecutes.Iaskyou,canthatbegoodwhichtheEvilOnetemptsusto?CananygoodcomeoutofthisNazareth?Cananygoodcomefromhell?Itisenoughtoprovesintobesinful,thatitisoftheDevil,anditisaclearproofoftheevilofsinthattheDeviltemptsustoit.

d. The Devil turns himself into an angel of light that he may moreeffectuallyleadusintodarkness.Inthiswayhetellsusthatsinisanuglything.Ifheweretocomelikeadevil, likeanenemy,everyonewouldbeshyofhim,buthecomesdisguisedandputsonthefaceofafriendandsotricksandcheatsus.Indeed,heprevailsmorebyhiswilysubtletiesthanbyhispower.IftheDevilhadcometoEveandspokentoherasfollows:‘IwasonceagloriousangelandlivedaboveintheCourtofHeaven,butIhavesinnedandamcastdowntohell.Eattheforbiddenfruitandyouwillbelikeme.’Wouldthishavesucceeded?Surelynot!Thusifhecameand

temptedmentosin, telling themthat this isareadyway tohell,wouldthis prevailwith them, to swear and fornicate?No! TheDevil is subtleandanoldserpent;hecoversandpaintssin;hecovershishookwithabaitanddrawsmeninbeforetheyareawareof it.He isadeceiver,butlestheshouldbeknown,heputsonagoodgarbandclotheshimselfwithfalse light (2 Corinthians 11.13,14). Now this disguise and subtletransformation proves that sin is an ugly and monstrous thing. WhyotherwisedoestheDevilpaintitup?Whydoeshepretendgoodwhenheintends evil? This proves the sinfulness of sin that the Devil does nottemptinhisownnameorshape.Hedarenotsay,IamtheDevil,Iamadeceiver,Iwillleadyoutohell,forthatwouldspoilhisproject.

e. All the affliction andmisery which the Devil brings uponmen is tomake them sin more. So in the Devil’s account, sin is worse thansuffering.Godbringseviluponustodoandmakeusgood,andcureusofthe evil of sin by the evil of suffering, and this proves the goodness ofGod.InthesamewayitprovesthesinfulnessoftheDevilandofsintoo,thathebringsevilonustomakeusworse.Hetakescarenottoafflictustoo much for our sins, lest we sin no more. The end of the Devil inpersecutingJobwasnot only tomakehim smart but tomakehim sin,that he might curse God. In bringing suffering the Devil aims atsomethingbeyondsuffering,andworsethansuffering,andthatissin.

f. When anyone is awakened to see his own vileness, the Devil trieseverythinghecantodrivehimtodespair.Atfirsthewishesthatthemanshouldpresume to sin, and afterwards that he shouldnot hope for butdespair of pardon. He belittles sin or makes nothing of it beforecommission,andaggravates itafterwards.Whensinrevivedtheapostledied (Romans7.9). Itwrought inhimapprehensionsofdeathandhell.WhenChristJesusconvincedhimofhissinofpersecution itmadehimtremble and struck him almost dead (Acts 9). Conviction of sin pricksmentotheheartandmakesthemcryoutlikeundonemen:whatshallwedo?whatwillbecomeofus?isthereanypardon?isthereanyhope?Nowis the time when the Devil strikes in and tells them that their sin isgreaterthancanbeforgiven.Whenthepoorpenitentwassorrowful,theDevil made use of his devices that he might be swallowed up anddrownedinsorrow(2Corinthians2.7with11).It isas ifhetoldhim,If

thesedonotforgiveyou,muchlesswillGod;thechurchhascastyouoffandsowillGod.Hisgreatdesign is topersuademen that themercyofGod andmerit of Christ is not enough to save them, and so the Devilspeaksoutfullythatsinisexceedinglysinful.

g.He is theaccuserof thebrethren (Revelation 12.10).What storieshetells God about the brethren, how sinful they are! And so doing heconfesses to God himself the ugliness of sin, for on this alone does hebase the arguments of his accusation. Christ ever liveth to makeintercessionforus,andsotheDevillivestomakeaccusationsagainstusdayandnight.WhenGodaskstheDevilifhehasconsideredhisservantJob,Yes,he says, Ihave,and Iaccusehimasahiredservant,onewhoservesyoumerelyforwages,andwould,ifbuttouchedbyyou,curseyoutoyourface.WhenSatanaccusedJoshua,itwasforhisfilthygarments,his iniquity (Zechariah 3.1-4).He is always tale-telling, and sometimestruestoriesofthemiscarriagesofbelievers.Heregisterstheirprideandwantonness, their vanity and folly, all their unworthy walkings, andaccuses them to God for these things, and evenmoves God to destroythem for their sinfulness (Job 2.3). Sometimes as in Job’s case it iswithoutacause,butwhateverhesays,surelyhesaystoGodthatsinisanexceedingandoutofmeasuresinfulthing,whenheaccusesthebrethren.SomuchforthewitnessoftheDevil.

3.THEWITNESSOFMEN

(1)Goodmenbearwitnessagainstsin

Towhichof the saints shallwe turn?Theyallwithoneconsent,asoneman,withonevoice,andonemouthcryoutagainstsinasasinfulthing.And they all say that even if there were no other hell it would bedamnation tobea sinner.Another says that itwouldbebetter tobe inhellwithChrist than in heavenwith sin.Another says that sin ismoreuglythantheDevil.Theyallsubscribetothis,thatsinisthemostodiousofallevils.Hellitselfisnotmoreodious,foritwouldnothavebeenhadnotsinmadeit.Goodmenbearwitnessbothagainstothermen’ssinsandagainsttheirown.

a.Againstothermen’ssins.Indeed, if it ispossibletheyseektoprevent

them;ifnot,thentoconvincemenoftheirsinfulness.

(i)Theygiveadviceandcounseltomenagainstsin.Thisprovesthatsinisanabominablethingintheiresteem.Thesumofwhatisspokenbywayofcommendation of Abraham amounts to this, that he would advise andchargehis posterity not to sin (Genesis 18.19). Samuel did the same toIsrael(1Samuel12.24,25)andDavidtoSolomon(1Kings2.1-3);indeedtoallhischildren; thereforehesays, ‘Come, Iwill teachyou the fearoftheLord’(Psalm34.11)anditisbythefearoftheLordthatmendepartfromevil.SimilarlyintheNewTestamentthisisthegeneraladvicethatgoodmengive toeveryone--Donotsin(1Thessalonians2.11,12;1Peter2.11;1John2.1

(ii)Theyreprovesin, if theyfindthattheiradviceisnotbeingfollowed,andthatmenhavesinned.Reproofsareargumentsofsinfulness,formendonotreproveanyoneforwhatisgood.Wereitnotthatsinisodioustothem, good men would not go to the expense or run the hazard ofreproving others for it. Reproving others is a thankless office and anunwelcomeworkforthemostpart;mentakereproofsforreproaches,yetsinceGodhaslaiditongoodmenastheirdutytorebukeandnotsuffersin to lie upon their brother (Leviticus 19.17), they dare not omit it.ThoughElireprovedhissonsfortheirsins,yetheissharplyreprovedfornot reproving themmore sharply (1 Samuel 2.27-36).We find SamuelreprovingKingSaul.Elihumay say, Is it right to say toaking, youarewicked? (Job 34.18); yet the prophet says to the king ‘Thou hast donefoolishlyandwickedly’(1Samuel13.13),andhecallshissinrebellionandstubbornness (1 Samuel 15. 22,23). Thus Samuel touchingly reprovedKingSaul.JohnwasnotafraidtotellHerodofhiswickedness,andtohisface too (Luke 3.19). St. Paulwouldnot spare St. Peterwhen he foundhim erring and dissembling, but withstood him to the face (Galatians2.11).WhatdoesallthisteachbutthatsinisanodiousthingtogoodmenandthattheyjudgeitextremelysinfulagainstGodandman.

(iii)Theywithdrawfromsinnersandtheircompany.Theymusthavenomore to do with them. Now this separation from their persons is onlybecauseoftheirsins.Ifgoodmenareforcedtoconversewiththem,yetthey cry out, ‘Woe isme that I dwell inMesech, in the tents of Kedar’(Psalm120.5).Thesocietyofthewickedisveryburdensometothegodly.

LotwasinakindofhellwhenhewasinSodom,fortheirwickednesswascontinually vexing his soul (2 Peter 2.7,8). By withdrawing from orgroaningunderthecompanyofthewicked,goodmentestifyagainstsinanddosoinobediencetothecommandofGod(2Corinthians6.14).

(iv)Theymournoverothermen’ssins.Thisshowsthatintheireyessinisanabominablething,thoughonlythesinofothers.‘Riversofwatersrundownmineeyes’-why? ‘becausetheykeepnotthylaw’(Psalm119.136).ThusweseehowdearisthelawofGod,andhowvileisthesinofmen,toholyDavid.TheprophetJeremiahexpressesthissamezealforGod,‘Hearye,andgiveear,benotproud,giveglory to theLord…but ifyewillnothear,mysoulshallweepinsecretplacesforyourpride,mineeyesshallweep sore and run down with tears’ (Jeremiah 13.15-17). When theapostlePaulspeaksof thesinsofmen,hedoessoweeping(Philippians3.18).Othermen’ssinscostgoodmenmanyatearandanachingheartbecausesinissocontrarytoGodandtothegoodofmen.

(v) They pray and endeavour to get pardon for the sins of those whohardly seek it for themselves. Sinners little think how much they arebeholdentogoodmenwhoprayfortheirsalvationevenwhenthewickedseek theirdestruction.ThusStephenaskedGod to forgive them: ‘Lord,laynotthissintotheircharge’(Acts7.60).HowearnestlydidAbrahampray for mercy on behalf of Sodom, that if possible it might not bedestroyed!When Israel had sinned a great sin and provoked the Lord,Mosesmediatesandintercedesforthemandofferstodiethattheymightlive (Exodus32.30-32).Now if theydidnot know that sinwas a sinfulthing,offensive toGodanddestructive toman,would they interpose insuchaway?No, theywouldnot.Thusgoodmenwitness against sin astheworstofevils.

b.Goodmenwitnessagainsttheirownsin,aswellasagainstothermen’ssins. They do not only wish for the reformation of others, but theyendeavourtheirown.Ifpossible,theywouldbesoinnocentasnottosinatall.Itistheirambitionandprayerthattheirthoughts,wordsanddeedsmay be all acceptable toGod (Psalm 19.14). If they could avoid it theywould not even dream extravagantly or allow a vain thought to lodgewithin them. It is indeed possible that somemenmay declaim bitterlyagainstothermen’ssinsandyetindulgetheirown,asiftheywouldrather

see other men reform than themselves, and as if virtue were a morepleasantthingtotalkofthantobepossessedof.Butgodlymendarenotdoso;theyareagainstsininothersandagainstsinningthemselves.Thisisapparentinseveralways:

(i)Theywillnotsinevenwhentheyhaveopportunity.Thoughtheymightdosowithpleasure,honourandprofitastheworldcountsthesethings,theydarenot.Somemenarekeptbackfromsinforlackofopportunity;iftheyhad it theywouldsin.Theydonot lacktheheartbut theoccasion,nottheinclinationbuttheopportunity.Iftemptedtosintheywouldsin.Othersavoidsinsthatwouldbringdisgrace,buttheycaneasilyembracepleasant,fashionableandprofitablesins.Butgodlymendarenotsin;onthispointtheyallconcur.TakeforexampleJoseph:whenhewascourtedintopleasure,eventhenhesaid,How,howcanIfinditinmyheart?CanIdo this?howshall Ido thiswickednessandsinagainstGod! (Genesis39.7-9).Itis,hesaid,sinagainstmymaster,sinagainstyou,sinagainstmyownsoul,but theworst is, it is sinagainstGod;howshall Ido thiswickednessandsinagainstGod!Thereisanotherinstanceinrelationtohisbrethren:whateviltheydeservedfromhimandwhatopportunityhehad to be revenged iswell known; yet he generously forgave them andprovidedforthem,andthiswasthereason:IfearGod,hesaid(Genesis42.18).Jobtoo,inhisdefencegivesafullaccountofhowodiousathingsin of all sorts was to him, even in his prosperity when he might,accordingtothecourseofthisworld,havedonewhateverseemedgoodinhisowneyes,andnoneshouldhavesaidtohim,Whatdoestthou,orwhyareyoudoingthus?OntheotherhandyoufindBalaamafterthemannerof hypocrites talking and pretending like an angel but acting andintendinglikeadevil;itwasakindoftroubletohimthathecouldnotsin.‘IcannotgobeyondthewordoftheLord’(Numbers22.18),butitseemshewouldhavedoneifhecould.Asaint,however,wouldsay,NeithercanI,norwillIgoagainstorbeyondorshortofthewordoftheLord,ifIcanhelpit.

(ii)Theywillrathersufferthansin.ManymenmakeabadchoicesuchasElihuchargedonJob, ‘This (that is tosay,sin)hast thouchosenratherthanaffliction’(Job36.21).ButgodlymenmakeMoses’choicewhochoseafflictionratherthanthepleasuresofsin(Hebrews11.24-28).Asprecious

a thing as life is, a godly man would not willingly sin to save his life.Though the mouth of a fiery furnace heated seven times was open todevourthethreechildren,aswecallthem,yettheywouldnotsin(Daniel3.18).DanielwouldratheradventureonthelionsthanneglectadutytohisGod(Daniel6.10).ThoughbondswaitedonSt.Pauleverywhere,yethe could not be restrained by fear of them from preaching the faith ofJesus (Acts 20.23-24 with 21.11-15). You find in Hebrews 11 a longcatalogue,alittlebookofmartyrswhochoseallmannerofdeathsbeforeanykindofmannerofsin.Theywouldnotacceptdeliveranceonignobletermsbutwouldratherdieholilythanlivesinfully.Thesealldeclarethatitisbettertosuffertoavoidsinning,thantosintoavoidsuffering.

(iii) They will not sin though grace abound or that grace may abound(Romans6.1,2).No!Godforbid!ThoughtheyhaveanadvocatewiththeFather,JesusChristtherighteous,whoisthepropitiationfortheirsins(1John 2.1,2) they will not do so. The very doctrine of grace and theirinterestinthedeathofChrististhegreatobligationuponthemnottosin(Romans6;2Corinthians5.15;Titus2.11,12).Theassuranceofgloryisareasonformortification: ‘WhenChristwhoisourlifeshallappear,thenshallyeappearwithhiminglory’(Colossians3.4,5).Whatthen?Maywetherefore gratify corruption and live as we list? No! ‘Mortify thereforeyourmemberswhichareupontheearth.’Thoughtherearepromisesofforgiveness tohimwhoconfesseshis sin,agodlymandarenot sinandbuyrepentanceatsodeararate.AfterSt.Johnhadsaidthatifweconfessoursin,Godisfaithfulandnotonlymercifulbutjusttoforgiveusoursin,and that the blood of Jesus Christ shall cleanse us from all sin, yet headds, ‘these thingsarewritten thatyousinnot’ (1John1.9with1John2.1).Theydarenot sin that goodmay comeof it, nor tell a lie that thetruthofGodmaytherebyabounduntoGod’sglory(Romans3.7,8).

(iv)Theytakecareandusemeanstopreventsin.

(a)TheymaintainacontinualwaragainsttheDevil,worldandthefleshbecausetheywouldnotsin.Asmuchastheylovepeacetheyliveinwar.Indeed,theymustliveinwartopreservetheirpeace,onwhichsinwouldmakeabreach.Godlymenwouldnothate theDevil except thathe isasinner and tempts them to sin.Theywouldnothate their own fleshorfatherandmotherexcepttopreventsinning.Youmayreadofthiswarin

Scripture (Galatians 5.17). They have to fight theirway to heaven fromdaytodayandduty todutyandareatgreatexpenseandpains tokeepthiswaronfoot;andallthis,thattheymightnotsin.

(b) They are always praying that they may not sin. ‘Lead us not intotemptation’theypray,‘butdeliverusfromevil.’Temptationsarenotsinsbuttheyarethewaytosins,andthereforetheypraythatifpossibletheymightnotbetempted.‘Letnotanyiniquityhavedominionoverme’saidgoodkingDavid(Psalm119.133),andkeepmefrompresumptionthatImay be upright (Psalm 19.13). Indeed at the same time theymake thissupplication:‘Thywillbedoneonearthasitisinheaven.’

(c) They hide the word of God in their heart as an antidote that theymightnot sin (Psalm119.11).WhenprincespersecutedDavidwithoutacause,yethedarednotmediaterevenge,buthisheartstoodinaweofthewordwhichhehadhidthere(Psalm119.161).

(d)Theyabstainfromtheappearancesandoccasionsofevil.Jobmadeacovenant with his eyes (Job 31.1). King David said that he would takeheedtohiswaysthathemightnotsinwithhistongue(Psalm39.1);thatis to say, that he might be perfectly holy in the sense of the ApostleJames:‘Ifanymanoffendnotinwordthesameisaperfectmanandablealso to bridle the whole body’ (James 3.2); this is the very expressionusedinthePsalmwehavejustquoted.WhenJosephmetwithatemptingmistress,itissaidofhimthathehearkenednotuntoher,notonlynottoliewithherbutnot tobewithher,and fledas fromaplagueoradevil(Genesis39.10,12).

Fromallthesethings,tomentionnomore, it isquitedearthat intheserecordsofgoodmen,sin isanexceedinglyodiousandpernicious thing.But Iamaware that twoobjectionswill bemadeagainst thewitnessofthesemen.(1)Fromwhatmaybe.Sinandsinnerswillsayitistruethesemen reprove sin, condemn it in others and endeavour to prevent it inthemselves. But is this because of the ugliness of sin or of someinconvenience thatmight befall them? Is it because sin is sinful or forsome other reason? 2) From what is. You wouldmake us believe thatgodlymenaresuchermines,*[menofpurity]soniceandtenderthattheycannot endure any uncleanness. Youmake them so shy and strict that

theywouldnotcomenearasin.Yetitisapparentthattheyhavesinned;eventheverymenwhoseexamplesyoudelight in,andwhomyoumakepatternsforeveryoneelse!

Beforewecanproceed,theseobjectionsmustberemovedoutoftheway.Toremovethefirst,Ianswerthatthoughgoodmenmakeuseofallkindsofargumentstokeepthemselvesandothersfromsin,yetit issinassinthat they abhor as ugly and abominable. Even though there were noafflictions,nohellornowrath, they cannotabide it, andnewbornmenwouldexclaimagainstandhatesin.Thisisseeninseveralways:

(a)Themainthingwhichkeepsthemfromcommittingsin,orforwhichtheyrepentwhentheyhavecommittedit,isthatitisagainstGod.WhenJosephhadmusteredmany arguments, thiswas the one that prevailedwithhim: ‘Howcan Ido thiswickednessand sinagainstGod’ (Genesis39.9), that is,sinagainst thewillandgloryofGod.Job tellsushedarenot sin; and why not? Because it was against God as well as againsthimself(Job31.1-4).Intheirrepentanceafterasin,thisgoesmosttotheheartofgodlymen,thattheyhavesinnedagainstGod:‘Againstthee,theeonlyhaveIsinned’(Psalm51.4).Howisthisso?SurelyDavidhadsinnedagainstUriah and against Bathsheba and against himself--his bones aswellashisconsciencefelt it!Yes,butthisgoesmosttohisheart,thatitwas againstGod; it grieves himmore thatGodwas displeased by him,thenthatGodwasdispleasedwithhim.Heputsintwiceasmuchofthatas of any other ingredient. And as to others, his tears run down likerivers,not somuchbecausemendidnotkeephis lawsasbecause theykeptnotGod’slaws.

(b) They abhor all sin, all kinds and all degrees of sin. Surely wemayconcludethattheywhohateallsinhatesinassin.Thisgodlymendo,andonlygodlymendoit,andgodlymenalwaysdoit, insofarasgodlinessactsinpowerinthem.Theirprayeris,‘Ordermysteps(allandeveryoneof my steps) in thy word and let not any (that is none) iniquity havedominionoverme’(Psalm119.133).Fromthegreatesttotheleast,fromthehighesttothelowest,letnotanyoneiniquityhavedominionoverme!Somemenabhor certain sins suchas atheism,blasphemy, idolatry andmurder,butprideandwantonnessareaspleasant to themasmeatanddrink.Thisistheproofthattheydonothatesinassin.Hewhohatessin

assinhatesallsin,andIthinkitmaybeinvertedwithtruth,hewhohatesallsinhatessinassin.

(c)Theyabhorall their secret sins.Theyhate sinswhichnooneknowsbutthemselves,evensuchastheydonotknowbythemselves,thatonlyGodknowsof.Theyhatethatwhichnoonecanaccusethemfororlaytotheir charge as being guilty of. Lord, who knows the error of his way(Psalm 19.12). St. Paul confessed ‘I know nothing by myself (1Corinthians4.)Theheartofmanissuchamazethatmanhimselfcannotfindoutallitswindings;suchadeepthatmanhimselfcannotfathomit;sodeceitfulthatmanhimselfdoesnotknowit;onlyGodsearchesit.

If this is so, Lord, cleanse me frommy secret errors undiscerned andunknown,fromerrorsandextravagancesunknowablebyme.WeshouldsaytoGod,thatwhichIseenot(thatis,inwhatIhavedoneamiss)teachthoume’ (Job 34.32)Aman doesmany things amisswhich escape hisownnoticeaswellasthatofothers,andagoodmanwouldbecleansedeven of these. They create no trouble to his conscience and are onlyagainstGod,buthewould thereforebe ridof themthat theymightnotlodgeinhisheart.althoughstrangersandunknown.

(d)Theyareagainstallinclinationstosin,againsttheveryconceptionofsin.Theydoall that theycan,notonly that sinmaynotbring forth,orbreed,butthatitmightnotevenconceive(James1.14,15).

(e) They cannot content themselves not to do evil, unless they also dogood.Thisisthefinalproofthattheyopposesinassin.TheydonotthinkitenoughthattheydonotdispleaseGod,unlesstheypleaseGod.Itisnotenoughfor them tobenegatively good,unless they arepositively good.Theywill not only not commit evil, but theywill not omit good.Manymenwilldonohurt,butneitherwilltheydoanygood;thechargeagainstsome is not that they defrauded or oppressed or were cruel to themembers of Christ but that they did not actually do them good byclothing, feeding and visiting them. Goodmen, however, are for beinggoodand fordoinggood.Notonlydo theysay,Cleanseme fromsecretsins,orKeepmefrompresumption,butOthatthethoughtofmyheart,thewordsofmymouth,andconsequently theworksofmy life,maybeacceptabletothee,OLord(Psalm19.14).Inthenameofallthehousehold

offaiththeapostlespeaksthus:‘Whereforewelabour(thewordis,weareambitiousorweaffectthishonourlikeheavenlycourtiers),thatwhetherpresentorabsent(thatislivingordying)wemaybeacceptedofhim(2Corinthians5.9).Theendof thisversemayberead(and theGreekwillwellbearit),‘thatwemaybeacceptabletohim’,eventoallwellpleasing.

Thesecondobjectionwementionedisasfollows:Itismatteroffactthatgodlymen have sinned.Now if sinwas as odious to them as you said,wouldtheysin?ButbeforeIanswerthisobjection,letmefirstmakeoneortwothingsclear.

(a)Iconcedeandconfessthattheydosin.

(b)There is this tobe said, that the sinsof goodmenaremoreusuallysinsofcaptivitythansinsofactivity.Thustheapostlesaysthattheyarerather ledintosinbytemptationthanthattheygointoitbychoiceandinclination.Itisindeedpossiblethatagoodmanmayplotandcontriveasin,asDaviddidthedeathofUriah.Wemaynotice,however,thatthisistheonlythingofwhichGodhimselfsaysthatDavidsinned(1Kings15.5).

God covers all his other sins as being those of the man overtaken bytemptation rather thanas sins committed of deliberate purpose. So forthemostpart,goodmenarecaptivatedratherthanactiveastosin.AndDavid himself could say that he had not wickedly departed from God(Psalm18.21)thatis,hehadnotdepartedafterthemannerofthewicked(Jude15).

(c)Godmaysometimesleadagoodmantothissaddestoftrials,toknowall that is inhisheart, ashe left the goodKingHezekiah (2Chronicles32.31).Wearenotover-forwardorover-willingtobelieveourselvestobesobadaswereallyareinourhearts.Wedonotknowwhatseedsofevilare sown there. ‘Is thy servant a dog’, said Hazael when his sin wasforetold. St. Peter himself could not believe it possible that he shoulddenyChristhismaster;yetwhenlefttohimselfhedidit.

Nownotwithstandingall thatwehavesaid,westillmaintain thatgodlymenhatesin.Indeedtheyhateitthemoreforhavingsinned.Forseveralreasonsthen,thewitnessofthegodlymanagainstsinisstill true,good

andfirm:

(a)He abhors sin committed, and himself for committing it. (Job 40.4and42.6).Sinistheburdenofeverygoodman’ssoul.WhentheauthorofPsalm 73 had sinned, he was so angry with himself that he could notforgive and pardon himself (thoughGod did so), but calls himself foolandbeast.Goodmencondemnnotonlytheirsinbutthemselves;andsinisthemorehatefultothemforhavingbeendonebythem.

(b)Theyarerestlessuntilsinispurgedaswellaspardoned.KingDavidcouldnot contenthimself to have sin blotted out by a pardonunless itwaswashedandcleansedaway(Psalm51.1,2).Themendingofhisheartwithoutitbeingmadenewbycreationwouldnotcontenthim(verse10).

(c)TheyjustifyGodwhenhechastisesthemandafflictsthemforhavingsinned. Whoever justifies a punishing God condemns sin, for if thesentence is just the sin is unjust.They speak in thisway continually: ‘IwillbeartheindignationoftheLordbecauseIhavesinnedagainsthim’(Micah7.9).Imakethisconfessioninprayer,theysay,thatThou,OLord,mightiestbejustifiedwhenthoujudgest(Psalm51.3,4).Thisalsotestifiesagainstsin.

(d)TheytakeaholyrevengeonthemselvesandbecomemorezealousforGod.St.Peternotonlyweptbitterlybutwasmadewillingtofeedsheepand lambs, to do any and every service for Christ. The penitent says:‘RestoretomethejoyofthysalvationandIwillteachthetransgressorsthy ways’ (Psalm 51.12,13). So too, when the apostle had made theCorinthianssorrywithhissharpepistle,hedidnotrepentofit,becauseitwroughtsuchsorrowinthemaswroughtrepentancetosalvationnottobe repented of (2 Corinthians 7). This appeared in their indignationagainstsin,theirrevengeuponthemselves,andtheirzealforGod.

(e)Theydesiretodieonlytoberidofsin.Theydonotwishtodieforanyotherreasonthanthattheymaysinnomore,butbeholyashewhohascalled them is holy. They groan for a change for this reason (2Corinthians 5.4); mortality and corruption are joined together (1Corinthians 15.53,54), and one is not laid aside without the other.Therefore they desire not only to be in Christ where there is no

condemnation (Romans 8.I), but to be with Christ (Philipplans 1.23),whichisbestofall,forinhispresencethereisnosinnoreventemptationtoit.TherewasneveratemptationtosininheavensincetheDevilwascast out, and there never will be, for the Devil shall never be there,neithershallcorruption,forthatshallceasewhenmortalityisswallowedupoflife.

So then, all in all, the witness of godly men is unexceptionable,notwithstandingtheirhavingsinned.

(2)Thewitnessofwickedmen

Wickedmenthemselvesarewitnessesofandagainstthesinfulnessofsin.Theysaythatitisanugly,shamefulandanabominablethingwhichtheyareashamedtoown.Letushearsomeoftheheathensgivetheiropinionofit.Cicerotellsusthathedidnotthinkthatmanworthyofthenameofamanwhospentonedayinthepleasuresoftheflesh.Indeed,hegoesontosaythat,afterdeath,hethinksthattherearenogreatertormentsthansin.Anotherthoughtitoneofthegreatesttormentsthatmenshouldhaveinanotherlifetobeboundtothesinstheymostdelightedininthislife.Socratespreferredtodieratherthantoconsenttoasinofinjustice,andonewritersays,Socrateswasnotunhappyinbeingputtodeath,buttheywere unhappy who put him to death; he suffered but they sinned.Another says of men living in pleasure, very much like St. Paul saysconcerning thewantonwidow: ‘she that lives in pleasure is deadwhileshelives’(1Timothy5.6).

Nowthereasonswhytheysaidthesethingsconcerningsinwasbecausesindegradedmanandwas adegeneration.Menwhodelight in sin livethelifeofabeastandnotofaman,whichisalifeofreasonandvirtue.Thus Plotinus says, “The pleasures of the body do so interrupt thehappinessofthesoulthatitisthesoul’shappinesstodespisethebody’spleasures.’Sin,saytheStoics,istheworstkindofsuffering,andhewhoiswickedistheonlymiserableman;thegreatestpunishmentofsinners issin(Seneca).Icouldproducemanymoresayingstothiseffect,butIshallnotonlytakeinthewitnessoftheseandotherbrave,magnanimousandwell-bredheathens.Theherdofwickedmen,theverydregsofthem,shallgive a testimony (whether theywill ornot) by their thoughts,words or

deedsandsadexperiencesthatsinisanugly,becauseasinfulthing.Theyareashamedofsinwhenandbeforetheycommit itandaftertheyhavecommittedit.

a. Sinners are ashamed of sin before they commit it and when theycommitit.

(i)Thoughtheyaresufficientlydaringandimpudentastosin,theyhavenotgot thecouragetoconsiderwhat theyaredoingorat least tospeakopenly what they think concerning sin. They know that when they sintheir consciencewill accuse them, and that theywill find regretswhichthey are loath to feel, muchmore to utter and declare. Therefore theydarenotaskthemselveswhatitistheyareabouttodo,oraredoing;theydare not catechize themselves and say, ‘Is there not a lie in my righthand?’(Isaiah44.20).Whenmenareloathtogivethemselvesthebenefitofafewforethoughts,andrushlikehorsesintothebattle,itsuggeststhatthey are afraid they shall find what they have no desire to find. TheScripturespeaksasthoughitwereimpossibleformentobeaswickedastheyare,iftheyonlyconsidered;failingthistheydonotactlikemen.Ifthey thinkof it andstill sin, theydarenot speakout their thoughtsbutwouldratherconcealtheirshameandpainaswellastheycan,thantellanybodywhatfoolstheyhavebeenandhowfoolishlytheyhaveacted.Ifsinhadanythingnobleorhonourableinit,whydotheynotproclaimitsvirtuesandtherebytheirownin loving it?If theythinkitgood,whydotheynotcallitbyitsname?Iftheythinkitevil,whydotheythinkitso?Itis surely because they are ashamed of it and ashamed that anybodyshouldknowwhattheythink.Thefoolhathsaidinhisheart,thereisnoGod’(Psalm14.1).Itseemshedidnothavethehardinessnorthehearttosay it with hismouth; he whispered andmuttered or wished, but wasloathtobeheard.Whentheyspeakthuswithin, thenitspeaksoutthis,thattheyareashamedofwhattheythinkanddarenotutterit.

(ii)Sinnersdarenotcommitsinuntiltheyhavegivenitanewname.Theydonotsinunderthenameandnotionofsin.Now,woeuntothem!Justastheycall goodevil, so theycall evil good (Isaiah5.20).Revenge theywillnotown;theytermitavindicationoftheirhonour,adoingrighttotheirreputation.Covetousness, theysay, isasordidthing;theirs isonlyfrugalityandgoodhusbandry.Drunkennessisunmanly,itisbestial,they

confess; but theirs is only good fellowship in the liberal use of thecreature. Pride must be called decency and being in the fashion.Fornication is only a trick of youth, or gratifying nature. Thus mendisguisesin,forsurely,weretheytocallitbyitsownnameandlookitintheface,theyknowtheyshouldfinditsuchanuglyhagaswasnotfitfortheembracesofmen,no,notevenofdevils.Thispracticeofgivingnewnamestosincondemnsit.

(iii)Theydowhattheydoasmuchaspossibleinthedark.Indeed,astheyfoolishlythink,theydoitinthedarkfromGod’ssightalso.TherebytheyimplicitlyconfessthatifmenorGodsawthemtheyshouldbeashamedofwhattheydo.Thetimewaswhentheythatweredrunkweredrunkinthenight,itbeingabusinessofshame.Theapostletellsusthatitisashameto speak of what is done by some in secret (Ephesians 5.11,12); andtherefore it seems that they themselves do it secretly because they areashamedlestitbeknownandtalkedof.Indeed,itisageneralrulegivenbyChristhimselfthathewhodoesevilhatesthelight;becausehisdeedsareevil,andhecannotendure that theyshouldbemanifested, for thentheywouldbereprovedbythelight(John3.19,20).TheabominationsoftheancientpeopleofIsraelweresoabominablethattheydidtheminthedarkandtheythoughtthatthathidthemfromGodhimself(Ezekiel8.5-12).

(iv) They are tormented while taking their pleasure. It is clear thatsinnersfindsinapainfulthingandareashamedofit.Theyarestungwitheatingthehoney;theirconscienceaccusesthemwhenittakestheminthevery act (Romans 2.15). ‘Even in laughter the heart is sorrowful’(Proverbs14.13)--itisnotonlyattheendoflaughter,butinit,whileatit.Whilemenaretakingthepleasuresofsintheyhear,‘Butrememberthoumust die and go to judgment’, which chills and cools their heat(Ecclesiastes 11.9). We little think what secret sighs and groans arewithin,whenwickedmenaremerry or seemat least to be so from theteethoutwards.

In2Samuel13youwillfindnolessapersonthanaKing’ssonvexedandtormentedwithhisownpassion.Hewas inaburningfeverwith lust; itmadehimsickandlean,eventobeingconsumptive.Butitmaybesaid,Thiswasbecausehe couldnothavehiswill;washe the samewhenhe

had it? Yes, and worse too by his own confession, for the hatredwherewithhehatedherwasmorethanthelovewherewithhehadlovedher.Thisisasmuchastosay,thathewasmoretormentednowthanhehad been before. Sin disappoints men; they have false joys but truemiseries,and theysuffer rather thanenjoyanypleasure fromsin.Theyarevexed to seehow theyare cheated.ThusAmnon, towhomwehavejustreferred,wasonemomentinahotfit,thenextinacoldone;hewasasonetossedfromafevertoanague,castintothefireandintothewater,sickofloveandsickofloathing,sickforwantofhercompanyandsickofhaving it,discontentedatnothavinghiswill and thenathaving it. Sindoesnotpleasemenwhethertheyarefullorfasting.

Howsinnersaretormented!Theirdesiresaregreatandtheirenjoymentslittle,indeed,contradictionstowhattheyhadthoughtof.Theyexpectedpleasureandfindpain,theysoughtjoyandmetwithgrief.Hencesinnersaresowearyoftime,andnotonlyofbusinessbutofrecreations.Butthatthey change so often proves that they have no satisfaction. Hence thePythagoreansplacethewickedonarollingpintoshowtheyhavenoquietor peace, but as the prophet says, they are like the raging sea (Isaiah48.22 and 57.20-2I). The soul, says Tacitus, is lashedwith guilt as thebodyiswithstripes.EvenTiberius,impudentashewas,couldnotprotecthimself from those inwardscourgeswhichare suchhorrid andhideousfuriesandtormentsthathellhasnoworse.

(v)Sinnersmustsinunderaformofgodliness.Theypaintitandseektomakeitlookwell,althoughitissomuchthemoreuglyforbeingcolouredandcomplexionedwithaformofgodliness,thethingitselfandthosewhodo it beingwitnesses. Though sinners are like devils yet theywould bethoughtsaints.Saul’ssinmustneedsconcernsacrifice,andsoGodmustbethepatronofthesinthatwascommittedagainsthimself(ISamuel11).Absalomcovershis rebellionand treasonwith thedevotionofavow(2Samuel 11.7,8).Herod smooths over hismurderous intentionswith thepretenceofworship;hewillmurder John theBaptist lest he shouldbeperjured,asifforsoothhedaresnotsinunlesshedoesitconscientiously.Thisshall suffice to show thatwickedmen are ashamed of sin, that is,ashamedtoownitassuch.Theyareashamedofitbeforeandwhentheycommitit.

b.Sinnersareashamedofsinaftertheyhavecommittedit.Goodmenareashamedofwhatonlylookslikeasin,andofwhatmaybeinterpretedtobemeant for a sin, although not so, aswhenDavid cut off the skirt ofSaul’sgarment.Thisprovesthattheyareloathtoandaversefromsin.Weshallfindalsothatwickedmen,whentheyhavedoneevil,areashamedthattheyhavedoneit,whichisawitnesswhatanuglybecauseasinfulthingsinis.

(i) Sinners dare not own their sin. This clearly shows that they areashamedofitandarenotsatisfiedwithwhattheyhavedone,although,asI shall soon show, theymay excuse it.When the thief, bold and sturdysinner as hemay be, is taken, he is ashamed. So the house of Israel isashamed(Jeremiah2.26);theycannotpleadsin’scausetojustifyit.

(a)They cannot endure tobe calledby the nameof the sinwhich theyhave committed and which they practise. No drunkard likes to be socalled,buttakesitforadisgrace.Noliarwillreceivetheliegivenhimbutasanaffront.Noadultererwill own thatname.Nowwhoever followsalawfulandhonesttradeorcallingisnotashamedofitsnamethoughitisneversomean,asforexampleashoemaker.Butsinissuchanuglybaseemployment,thatthosewhocommitsinwillnotendurebeingcalledsin-makers, though that is their trade. Sinners chargeGodwith slanderingthem when he complains of their sin (Malachi 1.6; 2.17; and 3.8,13).WhenGod accuses them they put him to the proof and say,when andwhere?Soimpatientaresinnersofbeingcalledsinners!

(b) They palliate, excuse and disavow sin. This shows that they areashamedof their sinanddarenotown it.Whensinwasbutyoung,yetAdamandEvewereashamedofthistheirfirstborn,justaslewdwomenareashamedof theirbase-bornchildren; theycloakedandhid their sin(Job 31.33). If they do well what need is there of excuses; if wrong,excusespleadagainstitandareaccusationsofitswrongness.Thosewhowere invitedtotheweddingmadeexcuses,whichwere indeedproofsoftheir denials, and that they would not come (Matthew 22.3). Theirseemingcivilitiesandapologieswereargumentsthattheywerecriminal.All our fig leaf aprons and coverings are proof thatwe are ashamed ofwhatwehavedone.Manytimessin is laidat thewrongdoor.Nature isblamed as if the fault were inman’s constitution. The Devil is blamed

becausehetemptedandbeguiled.Andindeed,GodHimselfisblamedforpermission,or even formore: ‘thewoman thougavestme’ (Genesis 3).Whatdoesallthisprovebutthatintheeyesofsinnerssinisaveryuglyandabominablething?

(c)Theydenythattheyhavesinned.Theycommitasintocoversin.Itisahardanddifficultthingtobringsinnerstoconfession,forsinissuchashameful thing. It is said of the adulterous woman: ‘She eateth andwipethhermouthandsays,Ihavedonenowickedness’(Proverbs30.20);shewillsintoavoidthescandalofhersin.WhenGehazi,bylyinginhismaster’s name, had taken a reward from Naaman the Syrian andreturned,hismasteraskedhimwherehehadbeen;hesaid ‘thyservantwentnowhither’(2Kings5.25-26).Hewassoashamedofwhathehaddonethathedarednotownit.Thisisaclearevidencethatsinisanuglything,thatsinnerswillnot,darenotadmitandjustifyit.

(ii) Sinners dare not look into their actions nor call themselves toaccount.Thusitisfurtherapparentthatsinisanunpleasingthingwhichsinners are ashamed of. It is as troublesome for sinners to look intothemselves to examine their lives as it is for men whose business isdecliningtolookintotheirbooksandcastuptheiraccounts.‘Whyisthispeople of Jerusalem slidden back by a perpetual backsliding? Nomanrepented him of his wickedness saying, what have I done?’ (Jeremiah8.5,6). Suchmenwould never look behind them or within themselves.Theydonotcaretobealone lest thethoughtsof theirsinsshouldstarethem in the face. They study diversions and pastimes and run intocompanylesttheirsins,likeghostsanddevils,shouldhauntandlayholdofthem.Andwhentheseareovertheysleepawaytherestoftheirtime.Theycannotenduretobeathomelestanupbraidingconscience,whichisaworse thing thana scoldingwoman, should fallupon them.They canafford no leisure to think how they have idled and sinned away, andtherebyhaveworsethanlost,somuchoftheirtime.Wereadofpeopleonwhose hands time lay heavy, like a burden, who therefore studied artsandmethodsof laying it aside, that theymightput the thoughts of theevil day far from them. Sometimes they lay on their beds, and beingwearyofthattheywouldstretchthemselvesupontheircouches,andthenfalltoeatinganddrinking,andsoriseuptoplayanddance(Amos6.3-6).

Whatdoesallthisspeakofbutanunwillingnesstohaveanysenseofsinoreventolookonitspicture,sohellishathingisit!

(iii)Theywilldecryandpunishinotherssinwhichtheythemselvesareguiltyof,thebettertoconcealtheirown,ortocompensateforitbybeingseveretoothers.Whenathiefhasstolenandrobbedhe is the first thatmakes a hue and cry; they are loath to be found guilty themselves.ThoughJudahwasguiltyofincesthimself,howforwardhewastopunishfornicationinTamarhisdaughter-in-law(Genesis38).WhenourSaviourputthecasetothePharisees,whatthelordofthevineyardwoulddowithhusbandmen who had abused and beaten his servants and, which wasworse,slainhisson,theycouldreadilyanswer:‘Hewillmiserably(thatis,with a punishment as great as their sin) destroy those wicked men’(Matthew21.41).Thuswhen theydidnotknowwhom they condemnedtheycondemnedthemselvesandtheirownsin--outof thineownmouthartthoucondemned,0sinner!Itistruethecasewasalteredwhenhesaidthat they were the men; but by this we see that when men are notconcerned or seem not to be so, how severe they are against sin! Andindeed,theydosotohidetheirownwickedness(John8.7-9).

(iv)Theyusuallyflytothehornsofthealtar,tosomefitsofdevotionandformsofgodliness.TheyactasiftheywouldcompoundwithGodtosavethem. What is the meaning of all the purifications, sacrifices andatonementswhichtheheathensused,butthattheirsenseofguiltwastooheavy to be borne; and what ismore common amongmen of a betterprofessionthantosayassoonastheyhavesinned,Lordhavemercyuponme,Godforgiveme!Theykisstheircrucifix,tellovertheirbeads,andgoto confession, and what does all this denote but that they have, theythemselves being witnesses and judges, been injurious to God and totheir own souls. Without reconciliation and pardon or at least animaginedpardon,theycannotbequiet.

(v)Theydesiretodiethedeathoftherighteous.Balaamandotherswhodidnot live the life of the righteous but accounted itmadness, even soreckoned their end to be happy, and therefore desired that their ownmightbeasthatoftherighteous.Bythisweseethatnowickedmancaresforsin’swages.Surelythatworkcannotbegoodforwhichthewagesaresobadthatnomancarestoreceivethem,butsays,Othatmyafter-state

may bewith the righteous (Numbers 23.10). Thewages of sin is deathandtheendofsinisdeath;butBalaamwantsnosuchdeathandnosuchwages.Though theygohellwardwhile they live,yet theywish that theycouldgotoheavenwhentheydie.Whatarewetodeducefromthisbutthatsinisadamnablething.Thoughsinnersseektheirhappinessintheirmisery yet it is happiness that they seek and whenever they find theirdisappointmenttheygrowangrywiththemselves,withsin,thedevilandall.

Oneobjectionmaybemadeagainst thiswitnessofwickedmenagainstsin:true,itwillbesaid,therearesomepitifulsneakingsinners,cowardlyandtimorousones,whoaredauntedatandashamedofsin,butthereareothers past shame, fear and sense, roaring boys, ranting and rampantsinners, rodomontade*[* Boastful, bragging.] bladeswho boast of theirsin and glory in being wicked. They take pleasure in things worthy ofdamnationandyetscorntobefrightenedbyterriblepreachers.Theywillsininthefaceofthesunwithoutablush.Wewillhearwhatthesehavetosayandbejudgedbythesebravesparksandboldfellows.

Wemustconfesswithsorrowforsuchashavenoneforthemselvesthatthere are some hardened sinners who are sunk into the image, thepractice, and itmay be the condemnation (aswell as the snare) of theDevilhimself.Indeed,theyseemtooutdothedevils,fortheybelieveandtremble, which is more than some sinners do. Godlymen rejoice withtrembling,butsomeungodlymensinwithouttremblingandrejoiceatittoo.

There is a sad and dreadful judgment upon them, worse than anyafflictionthatcouldbefall them; it isofall judgmentsthemostterrible,foritbelongstothesuburbsofhellitself.Tobepunishedforsinbysinistheworstofpunishments.WhenGodsaysofapersonorpeople,thathewill let themgo, that they shall take their course andnot be punished,thatisbybodilyandfeltplagues,thenhepunishesthemmostandworstofall.Todenotethegreatnessofit,itisthreetimessaidinScripturethatGod gave them up, and gave them over (Romans 1,24,26,28). It is nowonder that men act the Devil’s part when they are under the Devil’sdoom.

Thisthereforeisnomoreacommendationofsinthanamadman’sgoingnaked and enduring the pricks of a pin in his flesh without feelinganything,commendshiscondition.Isitanyparofhandsomenesstohaveawhore’sforehead!Shallwemakeblindmenjudgesofcolours,ordeadmen judges of the affairs of the living and their concerns?Whowouldacceptthejudgmentofthosewhoarevoidofjudgmentandaregivenuptoareprobatemind?Ifmenhavelosttheirsensesandwillsaythatsnowisblackorthathoneyisbitter,shallwebelievethem?

Butevenso,thereisnoneofthesehardenedsinnerswhowillnotatonetime or another bear witness against sin, and blush at their ownimpudence.WehearPharaohsaying,whoistheLord?Andyet,hardenedashewas, the samePharaoh says, Ihave sinnedagainst theLord.Godhasways enough to bring them to confession. They who once were sowildastocall thesaints’ livesmadnesswereat lasttameenoughtocallthemselves fools for it.There is a timecomingwhenall such impudentand daring sinnerswill sneak and be ashamed. Either the grace or thejudgment of God will awaken them out of their dead sleep; and then,though theydreamt of a feast, theywill behungry; and themouthwillconfess, theeyesweep, the cheeksblush, thehands smiteon the thigh,and the heart bleed and break. Cain felt little till he heardGod callingfromheavenandtellinghimhewascursed,andthensinbecameheavyinitspunishment,even intolerable(Genesis4.9-13).Judasmakesmerryawhileandchinkshisthirtypieces,butsooncannotendurethemoneynorhimselfbutwenttohisownplace.Theprodigallivedwantonlyforalongtimebut yet at the last cries, I have sinned.And I find three occasionswhenhundredsofsinnershaveconfessedtheirsins.

(a) In a day of affliction.When the plagues of God have taken hold ofthemand the judgmentsofGodhavebeenheavyupon them, then theyconfess. The story of Pharaoh is too long to rehearse; likewise that ofNebuchadnezzar(Daniel4).ButhowGodmadetheirstoutheartsstoopandbroughtthemtotheirknees!Sinnerswhoareshameless,andseemtodareheavenandchallengeGodhimselfandscoffathisthreatenings,willthen be made to change their tune, and to weep instead of singing.Joseph’s brethren who were shameless in Canaan were ashamed inEgypt,and criedout, ‘Verilywe are guilty concerningourbrother’. The

cruelAdonibezekacknowledgedthe justiceofGod’sretribution.Tellmewhatyourdesperadoeswillsayindistressandonadeathbed!

(b) In the day of judgment. Even if sinners do not awake and repentbefore,yetinthegreatandterribledayoftheLordtheywillbeashamed.Theywhonowruntoallexcessofriotwillnotbeabletostandthen.Thewickedshallnotstandinjudgment;theywillthenquakeandtremble,forhorrorwill take hold of and arrest them. Theywill not stand to justifythemselves nor to be justified by anyone else. They will be foundspeechless, without aword to say for themselves or their sins, like themanwhocame to thewedding feastwithoutaweddinggarment. If therighteousbescarcelysaved,orwithdifficulty,whereshallthesinnersandungodly appear (1 Peter 4.18)? See how they run away andwould fainhidethemselves(Revelation6.15).

(c)Inthedayofeternity. Inthat long,everlastingdaywhentheyare inhelltheywillconfessthesinfulnessofsin.TheplaceoftormentwillextorttheconfessionofsinasitdidfromDives(LukeI6).Whereistherustlingofsilkandsatinnow!Wherearethedaintybits,thegenerouswines,andall the deceitful pleasures of sin now! Alas, although they have no pityshown them theywill pity others, andwish that nonemight come intothatplaceoftorment.Thentheywillcryout,Osinfulsin!Odevilishandhellishsin!

This must suffice to show the sinfulness of sin from the confession ofwickedmenandInowproceedtocallotherwitnesses.

4.THEWHOLECREATIONWITNESSESAGAINSTSIN

Thereisnotonecreatureinheavenorearthorundertheearth,whetheranimate or inanimate, but proclaim the sinfulness of sin.Andnot onlythesensible,butinsensiblecreaturesalsocanfindatongueandlanguageto speak against sin.Theydo thiswith respect to themselves, andwithrespecttoGodandman.

(1)Thewholecreationwitnessesagainstsinashavingdoneitagreatdealofwrongandinjury

Itwitnessesthatsinhasdepriveditofitsprivilege,sothatitisnotnowaswhenitcameoutofGod’shandandwasmadebyhim.WhenGodlookedonallthathehadmade,beholditwasverygood(GenesisI.31).Buthoware things altered since sin came into the world! The angels he haschargedwithfolly(Job4.18).Theheavensarenotcleaninhissight(Job15.15).Maninhisbestestateisaltogethervanity(Psalm39.5).Theearthis under a curse (Genesis 3.17,18). Indeed the whole creation groans(Romans8.21,22).BythewholecreationthelearnedGrotiusunderstandsthe whole universe, as do many others. The apostle had three timesspokenofthecreature(verses19,20,21)andyetnowspeaksmorefullyinverse22: thewhole creation,or every creature, is subject to vanity andunder the bondage of corruption, whichmakes it groan and puts it topain as a woman in travail. It is as if it cried out, O sinful sin! I wasfreeborn and though under dominion, yet not under bondage. Once Iservedmanfreelybutnowfromfear(Genesis9.2).Everycreaturewhichis under the power ofmanmay say to him, I did nothing ofmyself tomakemeliabletobondage,butbeingyourgoodsandchattels,Isufferapart of the penalty of your treason. If you hadnot sinned, Iwouldnothavesuffered.ButnowIgroanandwaittobedeliveredfromthebondageofyourcorruption.Osinfulsin!

(2)ThecreationwitnessesagainstsinwithrespecttoGodandman

Itteachesmanmanydutiesanditconvinceshimofmanyasin.

a. The creatures teachman his duty. They do so in general as well asshowing himmany special duties. In their courses and places they allpraiseGodandfulfilhisword,asyoumayreadinScripture(Psalm148.8;Revelation5.13).Andnocreatures,exceptthefallenangelsandman,evertransgressed the law or disobeyed the word of their Creator. They aresuchgood servants thatwhenGodbids themgo theygo,whenhebidsthemcometheycome,whenhebidsthemdothistheydoit.BythistheyteachmantodowhatGodbidshim,andwhatasinfulthingitistobreakhislawandtodisobeyhisword.Thecreaturescryshameonuswhenwesin;theydothisinseveralparticularways:

(i) They teach man dependence upon God. They depend on God andteachman todo so too. It is as our Saviour says,Takeno anxious and

soul-disturbingthoughtforyourlivelihood,butlearnofthefowlsoftheairandliliesofthefield,totrustGod(Matthew6.25-34).

(ii)They teachman topray.They call uponman to call uponGod.FortheycrytoGodandobservetheirmorningprayerbeforetheybreaktheirfast.Theravensdonot forget it: ‘Hegivethtothebeasthis foodandtotheyoungravenswhichcry’(Psalm147.9).ThiscryismadetoGod,‘whoprovidethfortheravenhisfood;whenhisyoungonescryuntoGodtheywanderforlackofmeat’(Job38.41).TheyarenosoonerhatchedbuttheycryuntoGod.All the creaturesdo the same. ‘Thesewait all upon thee,that thoumayest give them their meat in due season’ (Psalm 104.27).Indeed, beside their waiting they petition as well: ‘Thou openest thinehandandsatisfiestthedesireofeverylivingthing’(PsalmI45.16).Nowifyouareaprayerlessordistrustfulpersonthesecreatureswitnessagainstyoursin,fortheyteachyoutoprayandtrust.

(iii) They teach us to be weary of the bondage of corruption. They arewearyofit;theygroanunderit.Andwillyenotcryout,OwretchthatIam,whoshalldelivermefromthisbondageofcorruptionandthisbodyof death! If not, the creaturewitnesses against you and teaches you towaitandlongforabetterstate,andtolongforthegloriouslibertyoftheSonsofGod.

(iv)Thecreaturesteachustobefruitful.TheyteachustorepaythetrustandchargesthatGodbestowsonus.Theearthwhichdrinkethintherainwhichcomethoftuponit,bringethforthherbs,meetforthembywhomitisdressed(Hebrews6.7withIsaiah55.10).Theoxknowshisownerandthe ass his master’s crib (Isaiah I.3). The flock feeds the shepherd (1Corinthians9.7).Ifyouthenarebarrenandunfruitful,yourgardensandyourfieldswillrebukeyou.Ifyouaredisobedient,youroxandyourasswill upbraid you.Godhimself appeals to heaven and earth against you(Deuteronomy32.I;Isaiah1.2).

b. The creatures convincemen ofmany sins, as well as teaching themmanyduties.Inbothrespectstheyareschoolmasterstoman.Thewayinwhichwenowuse the creatures bearwitness against sin.Whenwe eatfleshwedoso, fortherewasnosuchgrant inthe1stblessing;sincesinourappetitehasbeenmorecarnivorous.Ourclotheswitnessagainstsin,

forintheHebrewthesamewordsignifiestreacheryorprevaricationandagarment;theclothesthatcoverournakednesstellusthatsindespoiledusofbetterrobes,thatis,ofourinnocence.Thedusttellsusthat,havingsinned,wemustreturntodust.Alsothevanityanddisappointments,andhence the vexationswemeet with from things created,witness againstsin.

(i) The creationwitnesses against atheism (Romans I.20). He that hassaidinhisheartthatthereisnoGodiscalledafoolbyeverycreature.Thevery idea of a creature supposes a God, and we may more reasonablyargue that there isnothing than that there isnoGod.The fact that thecreaturesaremadeprovestheFirstCause,andwhoisthatbutGod?Itissoclearfromthecreation,saystheapostle--thatis,theeternalGodhead--that men are left without excuse (Romans 1.20). Rain from heaven isGod’switnessofhisbeingandofhisbeinggood.astheapostleinfalliblyconcludes (Acts 14.I5-18). Creation and providence. which is creationupheld and continued, arewitnesses forGod, so thatwemay saywithJob: ‘Asknowthebeastsandtheyshall teachthee;andthefowlsof theairandtheyshalltellthee;orspeaktotheearth,anditshallteachthee:andthefishesoftheseashalldeclareuntotheethatthehandoftheLordhathwroughtthis’(Job12.7-9).Ifthereisanybeing,thereisaGod,saysthecreation.

(ii)Thecreatureswitnessagainstingratitude.Theywitnessagainstman’sfailure to acknowledge how indebted he is to God. Even the dullestamongthecreatureswitnessesagainstthis(Isaiah1.3).Godupbraidstheingratitude and rebellion of Israelwith the gratitudes and services thatthe ox and the ass pay their owners. The rivers of waters returncontinuallytopaytheiracknowledgmentstothefountain-general,thesea(Ecclesiastes1.7).Thesewatersupbraid thosewhomakenoreturnsbutbadonestoGod.Theysayineffect,whatMosesdidinwords,‘Ofoolishpeopleandunwise,doyethusrequitetheLordevilforgood!’

(iii) The creatures bear witness against the idleness of man, and thesinfulnessofthatstate.Manwasnottobeidleinparadise,andeverymanshouldhaveacallingtofollowandshouldfollowhiscalling.Theapostlesays,hethatwillnotlabourmustnoteat.Fromidlenesscomesnogood,yetalashowmanybusy-bodies therearewhodonothingbut idleaway

theirdays!Tothesethecreaturesspeakbytheir industry,andSolomonrefersthesluggardtotheanttolearn(Proverbs6.6-11).Itisnotonly,Goto the infidel (for he that provides not for his family is worse than aninfidel); but it is, Go to the ant. Perhaps your wife and children lackcertainconveniences,evennecessities,whileyouareidle.Gototheant,thousluggard!

(iv)Theybearwitnessagainstignoranceanditssinfulness;againstman’sfailure to observe divine appointments, and the judgments of God(Jeremiah8.7-8).Thestorkintheheavenknowethherappointedtimes;theturtle,thecraneandtheswallowobservethetimeoftheircoming,butmypeople(howeverwisetheythinktheyare)donotknowthejudgmentoftheLord?Thoughtheypretendskill indiscerningthefaceofthesky,yettheydiscernnotthesignsofthetimes;theyscarcelyknowwhattimeofdayitis,northatitisthedayoftheirvisitation(Luke12.56;19.44)

(v)Theywitnessagainstoppressionandcovetousnessasverysinful.Thestone shall cry out of the wall, and the beam out of the timber shallanswer it (Habakkuk2.11,12).Butwhatdo these strangewitnesses say?This: Woe to him…! And Woe to him…! Some men’s lands and thefurrows of their fields cry against them (Job 31.38). Perhaps the poorlabouringmanwhoploughedandreapedhasnotyetreceivedhiswages(James5.4).Thegoldandsilveralso,even thecankerandrust thereof,themoth-eaten garments also, are a witness against these sins (James5.1-3). The ass rebuked the madness of the prophet when he washasteningafteranevilcovetousness(2Peter2.15,16).

(vi) They witness against the sinfulness of refusing the offers of theGospelandofgrace.Thereisasaying,Whobutfoolsrefusegoldwhenitisofferedthem?ButtherearesuchfoolsasrefuseChristandheavenandhappinesswhen they are offered them, andwill not be entreated to bereconciled that theymaybe saved.But theyare setagainst thegloryofGodand theirownsalvation.Against these the stonesof the street andthe dust of the apostles’ feet bear witness (Luke 19.40; 9.5;10.10,11).Indeedthereisnotasinwhichthecreationasawholeandinitsvariouspartsdoesnotbearwitnessagainst.Theverydullestandworst-naturedcreatures,theoxandasshaveexcelledman.EvenDives’sdogshadmorehumanitythanDiveshimself,andwerewitnessesagainsthiscruelty.In

short,whateverdutiesthecreaturesteachtheythusconvinceofandbearwitnessagainstthesinswhicharecontrarytothoseduties,andwhateversinstheyconvinceof,theyteachthedutiescontrarytothem.

(3)ThecreaturesareinstrumentsinthehandofGodtopunishsinners

This isanotherproofby themof thesinfulnessof sin.And theydo thiswith great readiness, as if they were avenging themselves as well asvindicatingGod.Witness the plagues ofEgypt. The four elements haveoften borne their testimony: fire burnt Sodom; water drowned the oldworld;theearthswallowedupKorah;andtheairhasconveyedinfectionin the timeofplague.And the sun,moonand starshavebeenwarriorsandfoughtintheircoursesagainstsin.Thebeastsofthefieldandfowlsof theairhavedone likewise.ButIwillonlyhintat these things.Thereare two ways in which they show their displeasure and his, whosecreaturestheyare,againstsininpunishingsinners:

a. Bywithdrawing their influences. The heavens shall be brass and theearth iron; theone shall neither rainnordropdew, theother shall notbringforthfruit{Deuteronomy28.23;Hosea2.18,22).

b.Byactingcontrary to theirordinarycourseandnature.Forwaters tostand as a heap (Exodus 15.8) and for fire not to burn (Daniel 3) areunusual and unnatural things. They do this to witness against theunnaturalness of sin, and both these were witnesses against the sin ofpersecuting God’s Israel. On occasions the creatures continue to bearwitnessofthiskindtothisday.Theyarealwaysbearingwitness,thoughmendonotobserveit,whichonlyinferstheirgreatersinfulness.

This must suffice for the witness of the whole creation. Butnotwithstandingallthesewitnessesitmaybesaidthatwecannotputsintodeathwithoutalaw,andifthereisnolawtocondemnsin,wecannotcondemnit.ThereforeIshallproceedtoshowthatthereisalawagainstsinwhichcondemnssinasworthyofdeath;foritisguiltyofthedeathofmany and of attempting the death of all. So legally and by therequirementsoflaw,weoughttocondemnsinandputittodeath.

5.THELAWWITNESSESAGAINSTANDCONDEMNSSIN

ThelawofGodiswithoutsininitselfandisagainstsininothers.Sincethelawisholy,justandgood,thatwhichbreaksthelawmustbeunholy,unjustandevil.Initsprimaryintentionandpromulgationthelawrevealstheauthority,wisdom,willandgoodnessofGod,foritwasuntolife.Sinmust therefore be exceedingly sinful, for it is against all this. The lawrevealedman’sdutyandman’shappiness.Howevilthenissin,whichisacontradictionofandoppositiontothedutyandhappinessofman!SincesinisatransgressionofGod’sgoodlaw,thesinfulnessofsinappearsbythecommandment.Thelawisagainstsinbothbeforeitiscommittedandafterithasbeencommitted.

1.Thelawisagainstsinbeforeitiscommitted.Thecommittingofsinisagainstthebeingofthelaw.Itisholyandwhollyagainstsin,foritforbidssin. That is, all sin, whether of omission or commission, whether inthought, word or deed, whether against God or againstman--the voiceandcryofthelawisthis:Thoushaltnotsin.Sothatinthissense,bythelawistheknowledgeofsin;itshowswhatissin,aswellaswhatsinis.‘Isthe lawsin?,God forbid--nay Ihadnotknownsinbutby the law, for Ihadnotknownlustorconcupiscencetobeasinexceptthelawhadsaid,Thoushaltnotcovet.Thoushaltnot lust’ (Romans7.7).The lawshowsthat lust issinbyforbiddingit. Indeed,the lawnotonlyforbidssinbutforbidsitupongreatandseverepenalties,uponnolessthanthepainofdeath,ontheperilofacurse.Itsays,cursedbeeveryonethatdoethnot,andcontinuethnottodoallthingsthatarewritteninthelaw(Galatians3.10).Sothelawisutterlyagainstthecommissionofsin.

2.Thelawisagainstsinafteritiscommitted.Bythecommandmentsinappearstobeexceedinglysinfulaftercommission.

a. The law revealswhat sin is, just as before it revealedwhat is sin. Itshows how displeasing to God and how destructive to man it is, as atransgressionofthelawofGodwhichwasmadeforthegoodofman.Thelaw is so far from indulging or justifying sin or the sinner or fromconcealingit,thatnosoonerisitcommittedthanthelawrevealsit,andGod’sdispleasureagainstit(Romans3.20).

b. It condemns the sinner. The law is not against the righteous, foragainst such there isno laworcondemnation.But this law, likeagood

magistrate,isanencouragementtothemthatdowell,butaterrortoevil-doers.TheapostlePaulsays,Whenthecommandmentcameandshowedmesinasinamagnifyingglass,sinrevived;itgotthevictoryovermeandwas too strong for me, for the law strengthened it against me (1Corinthians15.56)andIdied(Romans7.9).Iwasdeadinlaw.Ihavethissentenceofdeathwithinme;ashesaysinanotherplace.Thelaw,whentransgressed, works wrath (Romans 4.15); it sends out terrors,thunderings and flashes of wrath. It reveals wrath to themwho by sinhavemadeworkforwrath.

Thus we see that the law is against sin before and after it has beencommitted. Yet we may show further how the sinfulness and themalignityofsinappearsbythecommandment.

1.Sintakesoccasionfromitsbeingprohibitedandforbiddenbythelaw,tosinagainstandtransgressit themore.There is in itsuchamalignityandanenmitythatitwillnotbesubjecttothelawofGod(Romans8.7);Ittriestobreakthisbondasunderandtocastthiscordfarfromit(Psalm2.3).Thelawstandsinitsway,andthereforeitrushestobreakitwiththemore violence. Sin grows angry and swells like a river which has beenpentupandstopped in its course.TheApostle speaksof it in thisway:‘Sin,takingoccasionbythecommandment,wroughtinmeallmannerofconcupiscence’ (Romans7.8).The lawsaid,Thoushaltnot lust;at this,lust grows mad and provokes to sin the more. Sin is proud andimpetuous,sothatitscornstobecheckedortohaveanychainsputuponit.Suchisthesinfulnessofsin,weareapttobethemoreproud,themorecovetous,andthemorewanton,becauseitisforbiddenus.

2. The law takes occasion by the commandment to deceive us. TheApostlesaysthatitdidsotohim(Romans7.11).ItdeceivesusjustastheDeviltookoccasionfromthecommandmenttodeceiveourfirstparents;asifGodwereenviousofus,oratleastwemistakehismeaning.Sinfirstcorruptsourunderstanding,andby thatouraffections,andby that ourconduct.TheDevilandsinput their interpretationsonGod’s text; theyglossandcommentuponitandputqueries:HathGodsaid?(Genesis3.1and 2 Corinthians 11.3). You need not fear, they say, there is no suchdanger, this command has another meaning. Such are the sly andcunning tricks that Satan and sin use with us to harden us by deceit

(Hebrews3.13).

3.Sinmakesuseofthecommandmenttokillus.Itworksourdeathandruinbyit(Romans7.11-13).Sinatfirstmakesusbelieve,astheserpentdidEve,thatifwesinweshallnotdiebutlivebetterandbelikegods.Butweare tempted, enticedanddrawn thewayof ourown lust, andwhenlust hath conceived it bringeth forth sin, and sin when it is finishedbringethforthdeath(James1.14-15).Itbringsfortheverykindofdeath--natural,spiritualandeternal;forthisisthewagesandtheoutcomeofsin(Romans6.21,25).

Mannosoonersinnedbuthebecamemortal,deadinlaw;andbylivinginsinmanbecomesspirituallydeadinsin(Ephesians2.1,2).Ifgracedoesnotprevent,manwilldieinsinandbedamnedforsin,whichiseternaldeath.ThustheApostlesays;Whilesinflatteredmeanddeceivedme,asif I should gounpunished, it has broughtmeunder condemnation anddeath.EvennowuponsomemenGodletssentenceofdeathpass,thathemight raise them from thedead, yet thesepeople find themselvesdeadfirst,beforetheypassfromdeathtolife,aswasthecaseoftheApostleinthispassage.

Conversionisaresurrection fromthedead.Sinkillsmen,grace revivesmen;so, liketheprodigal, they thatweredeadarealive.Butby thisweseethesinfulnessofsin,thatitmakesuseofthelawwhichwasordainedto life, to condemn and pass sentence of death upon sinful men. Thatwhichwasmadetobeourstrengthagainstsinisbecomethestrengthofsin(1Corinthians15.56).Deathwouldbeweakwithoutitssting,whichissin, and sin would be weak without its strength, which is the law. Sosinful is sin, exceedingly and beyondmeasure sinful, itworks death bythatwhichisgoodandwhichwasordainedtolife.

Evenfromthemouthofthelawseveralthingsproclaimthesinfulnessofsin. Do we not hear the law? (Galatians 4.21); what dreadful things itspeaksagainstthetransgressorsofit:

1.Thelawwillnotpardontheleastsin.Itallowsusnofavour.Ifwebreakitinonethingthoughweobserveitinmanythings,ifwedonotkeepitall,itisasifwedidnotkeepitatall.Thereisnocompoundingwiththe

law nor compensating for a sin by doing a duty. ‘Circumcision verilyprofiteth if thou keep the law: but if thou be a breaker of the law thycircumcisionismadeuncircumcision’(Romans2.25);itdoesnotprofitatall. Just asone sinnerdestroysmuchgood, sodoesone sin; it is like adeadflyinaboxofointmentWhosoevershallkeepthewholelawandyetoffendinonepoint,heisguiltyofall’(James2.10);forthenatureofallsinisineveryandanysin.Ifamansinsonce,thoughonlyonce,thelawoverthrows him, for the law is only the one will of God in variousparticulars.Ifanyoneoftheseistransgressed,itisagainstthewillofGodwhichrunsthroughthemalllikeasilkenstringthroughmanypearis,forifthatiscutorbrokeninonlyoneplace,thewholeisbroken.Whereverthere isonlyone transgressionthe lawpronounces thecurse(Galatians3.10).HadnotGodprovideda cityof refuge, anewand livingway,weshouldneverhavefoundanyfavourfromorbythelaw(Romans8.2,3).

2.Thelawcannotjustifyanyman.Sincesinenteredithaslostitspowerandgrownweak(Romans8.3).Evenifitwerepitiful,compassionateandfriendly, yet it lacks the power to justify us. The law cannot give life,thoughitwasmadetothatend.Iftherehadbeenalawgivenwhichcouldhavegivenlife,verilyrighteousnessshouldhavebeenbythelaw.ButtheScripturehasconcludedallundersinthatthepromise(oflife)byfaithofJesusChristmightbegiven to themthatbelieve (Galatians3.21,22). ‘Ifthelawcouldhavegivenlife’--implyingthatitwasnotinthepowerofthelaw.Butwhynot?Itcouldatfirst!True,butitisweakthroughtheflesh,forall are concludedunder sin, the law is transgressedand therefore itcannotgivelife.Sinfulsinhasweakenedthelawastothejustificationofsinners,butithasstrengtheneditastotheircondemnation.

3.Thelawmakessinaboundandaggravatesitgreatly.Ofwhatuseisthelaw? ‘Wherefore then serveth the law--it was added because oftransgressions’(Galatians 3.19); tomake sin appear in its own colours.The law written in man’s heart was so obliterated that men could notdiscernsinbyitastheyhadbeenwonttodo.TheApostlesays:‘Ihadnotknown sin but by the law’ (Romans 7.7), that is, as it was newlypromulgatedandwritten.Ididnotknowitbythelawinmyheartforthatletmealone.So the lawwasadded torevive thesightandsenseofsin,thatmenmightseewhatanuglythingsin is, infinitelyworsethanmen

aregenerallyawareofuntil thecommandmentcomes. ‘The lawenteredthattheoffencemight abound’ (Romans5.20);not thatmenmight sinmore,butthattheymightseetheirsinmore.Itisthatmenmighttakeafullmeasureofsininallitsdimensions,initsheight,depth,breadthandlength.Theholiness,goodness,justiceandseverityofthelawallshowsininitsuglyshapeandcolours.

4. The law has become as a schoolmaster to us (Galatians 3.24). Wewouldscarcelyeverhave lookedatChristhadnot the lawwhippedandlashed us like a severe school-master. For this, not to exclude othermeanings,isasIconceiveit,chieflythemeaningofthistext.ThelawkeptusinaweandbondagebyitsseverityuntilChristcame.ComparethistextwithGalatians4.1-3): ‘Theheir, as longashe isa child,differsnothingfrom a servant but is under tutors and governors… so we were inbondage.’Tobeundertutorsisthesameastobeunderaschool-masterandthatistobeinaconditionofbondage.Manygotoschoolwithanillwill,fortheygototherod,thewhip,tobondage,tofearandtorment.Thelawdoesnothingbutfrownuponus,givesushardtasksandlashesusfornotdoingthem,tillChristcomesoruntilwecometoChrist, justastheEgyptians did to the Israelites (Exodus 5.14). The law is the state ofbondage and fear; the very children are all subject to bondage throughfearofdeath(Hebrews2.14-I5).

Thisshows thesinfulnessof sin, that itmade the lawsuchadreadandterrortous.ForsoitistoalltillChristcome,whoistheendofthelawforrighteousness (Romans 10.4). He takes away the terrors of the school-masterbytakingusintotheUniversityofahigherandbetterstate,thatofbelievingonhim for righteousness.By thiswecometohaveaspirit,notoffear,butofpower,oflove,andofasoundmind,asSt.Paulsays(2Timothy1.7).

5.The lawsilencesmanfrommakinganycomplaint,howevergreat thejudgmentofGoduponhim.Markwhatandtowhomandtowhatendandpurposethelawspeaks:thateverymouthbestopped(Romans3.19).AlltheworldmustbesilentwhenGodspeaksjudgment,forallareguilty.Iflivingmancomplainshehashisanswersoonandinshort:itisforhissin(Lamentations 3.39). There is no room for one who has sinned tocomplain when he is judged--a sinner and yet complain! O, I am

punished,hesays;yes,itisforsin--nowthisstopshismouth.ManhasnoreasontoenterintojudgmentwithGodwhenGodentersintojudgmentwithman.Whatawickedthingissin,whichhasbroughtmanintosuchaconditionthathecannotspeakonewordforhimself!Ifheweretoopenhismouththelawwouldstopitbysayingtohim,Thouhastsinned.Thelawtellsmanthatheiswithoutexcuseandthereforeitisinvaintoplead.Everythingonthissideofhellismercy,foritistheLord’smercywearenotconsumed;andhellitselfisjustjudgment.Underthisorthat,anyorall judgment,manunderthelawhasnocausetocomplain.Hemustbesilentforhehassinned.

6.Thelawleavesamanwithouthope.Whenonceithaspassedsentenceon aman, there is no reversing it by the law. Hope is one of the lastsuccours, and when it fails the heart breaks and sinners are broken-hearted.Christcametosavesinnersandtohealthebroken-hearted,thatis, men without hope (Isaiah 61.1), men who are in a desperate anddespairing state.The law condemnswithoutmercy (Hebrews 10.28); itleaves no place for hope from it. No matter how many petitions youpresent itwith,andseekapardonwith tears, yet the law is inexorable.Thesinneriscursedandshallbecursed,saysthelaw.Nowifthereistobeanyreprieveorhopeofpardon,thatcomesfromthegraceofheaven’sprerogative, which is above the law. This can revoke and disannul itssentence,indeedbestowblessingwherethelawpronouncedacurse.Butthe law itself admits of no altering; it is like that of the Medes andPersians, peremptory and unalterable. What I have written, I havewritten,saysthelaw.

Thus in all theseways, sin by the commandment and the law becomesand appears exceedingly sinful. But it may be said by someone that,though the law is severe to sinners, yet the Gospel is propitious andmerciful to them. Therefore sin does not seem to be so vile a thing asbefore.Tothis Imustanswer,andmake itevident that theGospelalsobearswitnessagainstsin.

6.THEGOSPELALSOBEARSWITNESSAGAINSTSIN

Trulyitisthegreatestandpuresttestimonyagainstsin.ThoughsinnersfindfavourfromtheGospel,sinfindsnone.TheGospelisnotintheleast

indulgenttotheleastsin.ThewholevoiceoftheGospelis,‘Thesethingsarewrittenthatyesinnot’.TheGospel isthedeclarationofthelifeanddeath,thedesignanddoctrineofourLordJesusChrist,whichwasandiswholly against sin. The design of Christ was indeed to save sinners (1Timothy1.15)buttodestroysin(Romans8.3;1John3.5,8).Hecametosavehispeoplefromtheirsins;notfromthepettyandcontemptibleevilsof reproaches and afflictions, but from the great and formidable evil ofsin;fromtheguiltfortimepast,andfromthepowerfortimetocome.Hecametoredeemusfromalliniquity(Titus2.14).Andthisistheblessingwithwhichheblessesus:toturnuseveryoneawayfromeveryoneofouriniquities(Acts3.26).Thuswhoevernamesandcallsupon thenameofthe Lord, that is, makes a profession of being a Christian, is therebyobligedtodepartfrominiquity(2Timothy2.19).HowthelifeanddeathofourholyandblessedSaviourwitnessedagainstsinIshowedbefore.Ishall nowdealwith thedoctrine of theGospelwhich so fully comportswithand isadequately fitted tohis aimanddesign,which is the takingawayofsin.

ThesumofGospeldoctrinepreachedbyChristhimself,andconfirmedtousbythemthatheardhim,wasandisrepentanceandfaith(Mark1.15);under these, the Apostle comprises the whole counsel of God (Acts20.21,27). Now both these doctrines speak loudly against sin as beingexceedingly sinful. Repent, says the Apostle, for the remission of sins.Whatanevilthenisthethingwhichmanmustrepentof,andwhichnonebuttheGodofallgracewhoisrichinmercycanremitandforgive!ThisforgivenessproveshimtobeaGodofgreatloveandrichmercy,orelsesincouldnotbeforgiven.ForasourSaviourtellsus, it iseasiertohealdiseases than to forgive sins (Matthew 9.5,6). To forgive sins is amanifestationofpower,asMosessaidinhisprayer:‘LetthepowerofmyLordbegreattopardon’(Numbers14.17-20).Repentancetakesinmanythings.It ismadeupofsorrowandshame,confessionandreformation,all of which speak of sin’s sinfulness. Repent, that your sins may beblottedout’(Acts3.19);ifsinisnotblottedoutthenmanisundone,andhisnamewillbeblottedoutofthebookoflife.

Faithalso,likerepentance,speaksagainstsin.Faithsaysmenarevoidofrighteousness and life, for these are both only by faith. If men do not

repent,theywillnotbeforgiven.Likewise,iftheydonotbelieve,theywillbedamned;fornotonlythosewhodonotknowGod,butthosewhodonotobeytheGospelofourLordJesusChristwillhavevengeancetakenonthem,andbepunishedwitheverlastingdestructionfromthepresenceof the Lord (2 Thessalonians 1.8,9). And how can they escape (that is,thereisnopossibilityofescaping)thisgreatdamnationwhoneglectthegreatsalvation(Hebrews2:3)?

IfwetakethedoctrineoftheGospelapart,itisineverypartagainstsin.There is not oneGospel doctrine that in its application does not strikeagainstsin.ThegraceofGodbringingsalvation(thesavinggraceofGod)hath appeared to all men (and so it is against the sin of all men andagainst all sin), teachingus that denyingungodliness andworldly lusts(without exception)we should live soberly (as to ourselves) righteously(as to others) and godly (toGod) in this presentworld (that is, all thedaysofourlife,asinLuke1.74,75)’(Titus2.11).TheGospelisawitnessagainst the oldmanwith all his corrupt affections, passions, lusts, anddeeds,andisallfornewlightandknowledge,newloveandaffection,newlifeandconduct.Itsdesignisthatmanshouldbenolongeranold,butanewcreature(Ephesians4.17-25;2Corinthians5.17).Itisagainstallsinand for all righteousness andholiness; against hypocrisy and for truth;againstformalityandforspiritandpower.

TheseveralpartsoftheGospelareagainstsin,asweshallshow.

1.ThedoctrinalpartoftheGospel.Thisisthepartwhichfleshandbloodis inclined to interpret as an encouragement to sin, and fromwhich ittakesoccasiontoabusetheGospel:

i.ThedoctrineofGod’sfreeandaboundinggrace(Romans5.20-21).St.Paulhadtaughtthatwheresinaboundedgracedidmuchmoreabound,andthat grace did reign to eternal life. From this some are apt to takeoccasion to sin, as if theywere encouraged to do so by grace (Romans6.1).ButwithwhatdetestationandabhorrencetheApostlespeaksagainstit!Shallwesineitherbecausegraceaboundsorthatgracemayabound!Godforbid!Andwhenmenwoulddoevilthatgoodmightcomeofit,hespeakslikeasonofthunder,andtellsthemthattheirdamnationisjust(Romans3.8).St.Judewritesanepistleexpresslyagainstsuchpeopleas

turnthegraceofGodintowantonness,thuspervertingtheendofgrace.He calls them ungodly men, and men ordained to this condemnation(Jude4).

ii. The doctrine of redemption by the blood and death of Jesus Christ.Christ Jesus died for our sins, and some wicked wretches are apt toconcludethattheymayliveinsinbecauseChristhasdiedforsin.Buthediedforsinthatwemightdietosin(Romans6).Hegavehimselfforustoredeemusfromall iniquityandtopurifyustohimself(Titus2.14).ThedeathofChristcallsforustodietosinandtolivetohimthatdiedforus(2Corinthians5.15).

iii.Thedoctrineofprivilegesisagainstsin.Godhasdignifiedhispeopleand given them titles of honour compared with which the names ofCaesarandEmperorarebuttrifles.Behold,asamatterofwonder,whatmanneroflovetheFatherhasbestoweduponus,thatweshouldbecalledthesonsofGod!(1John3.1).Andyou,saysSt.Peterofbelievers,areachosengeneration,aroyalpriesthoodand,whichismoreglorious,aholynation (1 Peter 2.9). Therefore, he says, abstain from fleshly lusts, andshowforththevirtuesandthusthepraisesofhimwhohascalledyououtofyourmarveIlousdarknessintohismarvellouslight.

iv.Thedoctrineofjudgmenttocomeisagainstsin.Wickedmenscoffatthis (2Peter3), and think that if theyare let aloneuntil thatday, thentheywilldowellenough.Butrememberthatforallthingswemustcometo judgment, and therefore learn to fear God and keep hiscommandments, as the wise man teaches us (Ecclesiastes 12.13,14).Speakingofthedayofjudgment,theApostlesays:‘KnowingtheterroroftheLord,wepersuademen’(2Corinthians5.11);wepersuadethem,nottosin,buttoliveinrighteousnessandholiness.Seeingthismustbe,whatmanner of persons should we be in all holy conversations andgodlinesses!(fortheGreekisplural).Wemusttakeheednottofallintothe errorsof thewickedbut to grow in grace, asSt.Peter concludes (2Peter3.11,17,18).ThusallthedoctrinesoftheBiblefromthebeginningofGenesistotheendofRevelationareacontinualpreachingandwitnessingagainstsin.

2. Themandatory part of the Gospel witnesses against sin. By this we

meanthecommandingandexhortingpartof theGospel.Whataremencommandedandexhorted to do but to serveGod in righteousness andtrueholinessallthedaysoftheirlives?Todepartfrominiquity,asfromthe way to Hell, and to walk holily in Christ Jesus, as in the way toHeaven? Indeed God condescends so far as to implore men to bereconciledthattheymaybehappy(2Corinthians5.20).WhatdoesthisshowbutthatsinisbothdispleasingtoGodanddestructivetoman?Thatis,itissinfulsin.

3.Thepromisingpartof theGospel is against sin.Godhas given tousexceedinggreat (in theGreek, thegreatest)andpreciouspromises, thatbythesewemightescapethepollutionsoftheworldthroughlust,andbemadepartakers of a divinenature (2Peter 1.4); and that, having thesepromises, we should cleanse ourselves from all filthiness of flesh andspirit,toperfectholinessinthefearofGod(2Corinthians7.1).Promisesofgoodareagainsttheevilofsin.

4.Themenacingand threateningpartof theGospel is against sin.Godthreatens beforemen sin that theymay not sin, and he threatens aftermenhavesinnedthat theymayrepentof sin.Notonly the law,but theGospel also threatens sinners, andwith no less than damnation (Mark11.16). When any have sinned, God threatens the execution ofthreateningsiftheydonotrepent(Revelation2.5,16,22;3.3,19).Thisalsowitnessesagainstsin.

5.TheexemplarypartoftheGospelwitnessesagainstsin.TheexamplesrecordedintheGospel,asarethoseintheOldTestament,areregisteredaswitnessesagainstsin.Theexamplesofgoodmenandgoodthingsareset up as signposts to show us what to avoid. The good examples aregiven thatwemaynot sinbyomissionofgood (Hebrews12.1); thebadthat we may not sin by commission of evil (1 Corinthians 10.6-11)Abraham’s faith,Moses’meekness, andJob’spatienceare examplesforustofollow.Weshouldtreadintheirsteps.Ontheotherhand,Ananiasand Sapphira’s lying, Judas’s covetousness and apostasy, and similarcases,arewrittenforourexample, thatwemighthearandfearandnotdosowickedly.

6. The experimental part of the Gospel witnesses against sin. Any

experiences that men have had of God’s goodness, and of their owndeceitful and evil hearts, and what they have suffered by sin, all bearwitnessagainstsin.HasGodbeengoodinthisandthatway,andareyousofoolishastorequitetheLordevilforhisgoodness,whichshouldhaveled you unto repentance (Deuteronomy 32.6)? God was angry withSolomon because he departed from the Lord God of Israel who hadappearedtohimtwice(1Kings11.9).WeshoulddrawinferencesasEzradid: ‘After all that is comeuponus forour evil deeds, seeing thouhastpunished us less than our iniquities deserve, and hast given us suchdeliveranceasthis…’(Ezra9.I3,14).Whatthen?Whatuseistobemadeofthis?‘Shouldweagainbreakthycommandments?WouldestThounotbeangrywithustillourlustsconsumedus?’Yes,wecouldexpectnothingelse.What,haveyouhadsomanyexperiencesofyourdeceitfulheart,andyetaresofoolishasstilltotrustit(Proverbs28.26)?

Itissadanddangeroustosinafterexperiences.It isimpossible,thatis,very difficult and at leastmorally impossible, for those who have beenenlightenedandhavetastedoftheheavenlygift,torenewthemagaintorepentance if they fall away (Hebrews 6.4-6). You have had many anachingheartforsinningalready.Sosinnomore,lestaworsethingcomeuntothee.Havingsuchacloudofexperimentalwitnesses,letuslayasidethesin thatsoeasilybesetsus. Ifyousinagainst thesewitnesses, thesewitnesseswillwitnessagainstyou,andaggravateyourcondemnation.Letus therefore say to our sins, as Ephraim did to his idols, with greatindignation--’Getyehence,whathaveweanymoretodowithyou!’

That Imay conclude, I have only onemorewitness to produce againstsin:

7.THEWITNESSOFSINITSELF

Ishallshowthatsinproclaimsitsownsinfulnessbothbyitsnameswhichitcannotdisown,andbytheartswhichitusestodisguiseitself.

(1)Sin’snames.Theseitcannotdeny,butconfessesthattheybelongtoit.Ishallgiveonlytwoexamples:

I.ItiscalledtheworkoftheDevil(1John3.5,8).Thisisnottosaythat

man’s sin is not fromhimself, or that it is only of theDevil; but sin iswhattheDevildoesandwhathetemptsotherstodo.ThustosinistoactandworkliketheDevil;hewhosinsisoftheDevil.ManindeedisofGod,butthesinnerorsinfulmanisoftheDevil.TheDevilwasthefirstsinner,andhethatsinsisofhimasifhewerehischild(John8.44).HewhodoestheDevil’swork isof theDevil; sinning is theDevil’s tradeandhewhofollows this trade is of the Devil; he lives a devil’s life. The Devil doesnothingbutsin;thisishisbusiness,andthosewhotreadinhisstepsareofhimandlikehim:theyaredevilsincarnate.

a.TosinandtoliveinsinistodoastheDevildoes.Itistobelikehimandconformabletohim.Sinishiswork.Heissoevilandwickedthatheis calledemphatically andbywayof eminence theEvil and theWickedOne (I John2.13; 3.12); as if no-onewere evil or at least as evil as he.Trulythedevilsarenotonlywicked,buttheyarecalledwickednessesintheabstract (Ephesians 6.12) and abstracts denote essences.He sinnedfrom the beginning and continues sinning to this day; and they whoimitatehiminhisworkarehischildrenasmuchasiftheywerebegottenofhim:‘YeareofyourfathertheDevil,andhisworks(orhislusts)yewilldo’;hewasandisamurderer:heattemptedituponGod,buteffecteditonhimself andman (John8.44).He is theAbaddonandApollyon,themurderer to this day (Revelation 9.11). It is true that he is a liar, adeceiver and a tempter, but he does all these in subservience to hisreigningsin(forheiscalledakinginRevelation9.11),whichisthatheisa destroyer ormurderer (1 Peter 5.8). Now exactly the same is said ofthose who sin: they destroy their own souls (Proverbs 8.36); they arefelonesdese,self-murderers.Sinisdevil’swork.

b.HewhosinsworksfortheDevil.NotonlydoeshedosuchworkastheDevildoes;heistheservantandslaveoftheDevil.TheDevilworksinthechildrenofdisobedience and theywork forhim.He is their prince andtheir god, whose servants they are, and whose works they do. ‘Hisservantsyearewhomyeobey’, theApostlesays (Romans6.I6).So thattheywhoserveandobey theDevilarehis servants,andsin is theworksinnersdo forhim.Whatwages thenare theywho serve suchamasterlikelytohave!

ThoughsinnersdefytheDevilinwords,yettheydeifyhiminworks,and

at last hewill devil-ize them and bring them into the samenature andmiseryashimself.Sinnersareledbyhimathiswill:theyarelikehisdogsontheendofastring.Whenmenareconvertedtheyaredeliveredfromhis power (Acts 26.18) and they who apostatize or who areexcommunicatedaredeliveredagain toSatan.Thus inwhatever stateasinner is a sinner, whether an infidel, a formalist or an apostate, he isunderthepoweroftheDevil,doingtheDevil’sworkfortheDevil’swages.

c.Hewhosinsisadevil.SomuchdoeshebelongtotheDevilanddohisworkthathehasthenameofadevil.HeisadeviltoGod,tohimselfandtoothers.ForonesinSt.PeterhadthenameofSatan(MatthewI6.25),butwickedmenarecalleddevils:Judaswasadevil(John6.70).Sinmadeangels devils, and itmakesmen devils, traitors, as Judas was, to theirLordandMaster.Itissaid,‘TheDevilshallcastsomeofyouintoprison’(Revelation2.10);surelytheDevildidnotappearinpersontodothis,butbyhisinstrumentsandagents,devilsincarnate.Osinfulsin,theworkoftheDevil!

Let me here take the opportunity to show you some sins which areespeciallysaidtobetheDevil’ssin.Theywhodothemareof theDevil,workforhim,arelikehim,andarecalleddevils:

a.Murder, especially soul-murder. Anti-Christ, theDevil’s son, ismostguiltyofthismakingmerchandiseofsouls(Revelation18.13).Soalsoarelyingprophetsthathuntsouls(Ezekiel13.18-20)anddevouranddestroysouls (Ezekiel 22.25,27). TheDevilwas amurderer from the beginning(John8.44),andtheywhomurderare(asCainwas)oftheDevil(1John3.12).Murderoriginatesinangerandhatred:‘Whoeverhateshisbrotherisamurderer’(1John3.15).ThereforetheApostlesays,‘Donotbeangrysoastosin;letnotthesungodownuponyourwrath,forthatistogiveplace to theDevil’ (Ephesians 4.26,27). Pride is all for contention, andcontention formurder.Prideproducesdiscontent,anddiscontentenvy,and envy hatred and malice. Hence comes murder. If you have bitterenvyingandstrifeinyourhearts,thisisnotonlyearthlyandsensualbutdevilish(James3.14,15).OriginallytheDevil’ssinandhiscondemnationwas frompride(1Timothy3.6).Pridemadehimdiscontented,envious,angry,andamurderer;andsoitdidCain,hiseldestson.Theproudspiritlusteth to envy (James 4.5-7). Thus when St. Peter teaches us how to

resisttheDevilhetellsusitmustbebysubmissionandhumility(1Peter5.5-8).

b.LyingisthesecondsinthatcallstheDevilfather,andmarksoutthosewhodoitashischildren.TheDevil isaliarandthefatherof lies(John8.44).WhenAnaniastoldalie,theApostlesaidthatSatanhadfilledhisheart (Acts 5.3). Theywho lie are of the synagogue of Satan,membersandsonsofthesynagogueofSatan(Revelation2.9with3.9).Godsaysofhischildrenthattheywillnotlie(Isaiah63.8).Theywholoveandmakeliesarewithoutamong thedogsanddevils (Revelation22.15); they arewithoutthegatesoftheCityofGod,andtheyhavetheirportionwiththeDevilinthelakeoffire(Revelation21.8).

c.DeceiversandseducersareoftheDevil.Heisthedeceiver(Revelation12.9; 20.2-3), the old serpent who deceived Eve and who deceives thewhole world. They who deceive the souls of men are like the Devil,whether itbedonebycallingthetruth intoquestionas theDevildidatfirst,andagainstwhichtheApostlespeaks(2Corinthians11.2-3);orbytheabusingandwrestlingoffalselyquotedScripture.(2Peter3.16)astheDevil did (Matthew 4.6); or by transforming themselves into angels oflightastheDevildoes(2Corinthians11.14).TherearedeceiverswhosininthenameoftheLord,andattributethattotheSpiritwhichisonlytheirown fancy, if not a falsehood. They may even deceive by false andpretendedmiraclesafterthemannerofSatan(2Thessalonians2.9,10).

d.Temptingmantosin.TheywhodothiscomeundertheDevil’snameanddohiswork.Heisthetempter(Matthew4.1;1Thessalonians3.5);hetempts all men to one sin or another. The Devil had a hand in Cainmurderinghisbrother (1 John3.12); inJudas’s treason (Luke22.3); inAnanias’s lie (Acts 5.3); inDavid’s numbering the people (1 Chronicles21.1); inPeter’sdenyinghisMaster (Luke22.31,32).He tempted to thefirst sin, and ever since he has tempted all men to sin and to commiteverysin.It is theDevil’sworkandsintotemptothers tosin,andtheywhodothisdotheDevil’swork.

e.Falseaccusing. Slandering, evil speaking andback-biting others is ofthe Devil and like him. He is the accuser of the brethren (Revelation12.10). He accused Job and Joshua, and he accuses others very often

without cause. The tongues of thosewho do this are set on fire of hell(James3.6).Breedersofstrife,slanderers,andcalumniatorsarecalledbythe Devil’s name, Diaboloi -- so we read in three places in St. Paul‘sEpistles (1Timothy3.11;2Timothy3.3;Titus2.3).Tocarry slanders istheworkoftheDevil.

f. Hindering others from believing and closing with the truth of theGospel. This is another sin which is the work of the Devil and whichmakesthemwhodoitliketheDevil.Thismaybedoneinseveralways:

(i)Bykeepingtheminignorance,andblindingthem(2Corinthians4.4).ThismaybedoneeitherbystealingandtakingawaytheWord(Matthew13.4,19),orbyhinderingandkeepingawaythemeansofgracefromthem(1Thessalonians2.I8).

(ii)Bysowingtaresamongthewheat(Matthew13.25,27,38,39).

(iii)BypervertingthewaysoftheLord(Acts13.10)whicharerepresentedastediousanddangerous.Whoeverkeepsmeansfrommen,ormenfrommeans,ormakesfalserepresentationsofthewaysofGodisoftheDevil.

g.Apostasy(John8.44).TheDevildidnotabideinthetruthbutlefthisfirstlove,lifeandstate(2Peter2.4;Jude6).HenceJudasiscalleddevil(John6.70)andapostatesare said to turnasideafterSatan (1Timothy5.15).AsconvertsareturnedfromSatantoGod,soapostatesreturnfromGodtoSatan.HewhodoesnotabideinthetruthisliketheDevil.Iwillmentiononlyonemoresininthislist:

h.Persecutingtherighteousforrighteousness’sakeistheDevil’swork(1John3.12;Matthew25.35).TheywhodoitareoftheDevilandarecalleddevils. Some he oppresses, some he possesses; and where he isdispossessedthereheturnspersecutor:‘Thedevilshallcastsomeofyouintoprison’(Revelation2.10);thiswasapersecutingdevilincarnate.

ThussinistheworkoftheDevil,whichisagreatwitnessagainstit.Imayaddatthispointthat insomewaysthesinofmanismorehorribleandheinousthanthatofdevils.Idonotmeanthefirstsinsofeither,butthesins since the time when God revealed his pleasure concerning the

disposal of devils andmen. The devil has some sort of gratification intemptingman,foritisakindofvictoryorrevenge;butmenonlywrongand torment themselves. Moreover the devils are past hope and havegrowndesperate,beingrejectedofGod(2Peter2.4);forChristJesusdidnot take them on him (Hebrews 2.16). They are hardened against Godwhopunishesthem,andhavegrownsoenviousthattheywillbeavengedonman seeing they cannotbeonGod. If only theyhadadoorofhopeopened, it is probable they would not be so wicked as they are.Whenthereisnohope,personsaremoreresolute(Jeremiah2.25).Butformento sinwhomGod has spared, for whom indeed he spared not his ownSon,whomhecallsandwoosandevenbegstobereconciledandhappy--for these men to sin, what horrible ingratitude is this! What anaggravatingandinexcusablesinitis!ItisworsethantheDevil’ssin,fordevilsdonotsinagainstsecondmercyandoffersofgraceasmendo.ButImusthastentosin’ssecondname:

2.Sinisallfilthinessoffleshandspirit(2Corinthians7.1).Thisdenotesitsloathsomenessanditsinfectiousness.

a.Sinisaloathsomething.Thisisclearwhenwebegintoconsiderthatwhichsinresembles,untowhichit is likened,asthemostoffensiveandmost loathsome diseases: a canker or gangrene (2 Timothy 2.17). Nowmenareloathtoeatanddrinkwiththosewhohavethesediseases.Sinislikenedtotherot,tothefilthandcorruptionofthefoulestdisease,whichissofoulandrottenthatonewouldnottouchitwithapairoftongs,asthe proverb goes. The Apostle tells us that some, like Jannes andJambres,resistthetruth;hecallsthemmenofcorruptorrottenminds.AndSolomonwouldhaveusknowthatjustasasoundheartisthelifeoftheflesh,soenvy(anythingopposedtothesoundheart)istherottennessof thebones(Proverbs14.30). Indeed,sin is likenedto theplaguefromwhicheveryoneflies.Itissooffensiveandloathsomethatitseparatesthenearestrelations.Nowsiniscalledtheplagueoftheheart(1Kings8.38,39)whichismuchworsethananysoreofthebody.

Andthisisnotall.Sinisnotonlylikenedtothemostloathsomediseases,butalsototheothermostloathsomethingsthereare.Itislikenedtothebloodinwhichinfantsareborn,whichisloathsome(Ezekiel16.5,6).Itislikenedtomireanddung,totheveryexcrementsthat lie inditchesand

sewersinwhichsowsandswinewallow,andeventothevomitofdogs(2Peter2.22). It iscompared to theputrefactionofgravesandsepulchres(Matthew23.27,28),whichstink,asMarthasaidofLazaruswhenhehadbeensomedaysdead(John11.39).It isalsolikenedtopoison(Romans3.13).Allthesethings,andotherswhichIshallnotname,areloathsomethingsatwhichmenstoptheirnosesandfromwhichtheyhidetheireyes.Yetsinismoreloathsomethanallofthemifweconsiderthatnothingbutthe fountainopen forJudahandJerusalemtowash in,nothingbut thebloodofJesuscancleansefromthis filthiness.All thenitreandsoapintheworldcannotgetitout.Besides,itisnotonlyfilthybutfilthiness,notonlycorruptbutcorruption,intheveryabstract.Allthethingstowhichsin is likenedfall farshortofsin; theyareonlyshadowswhichareveryimperfectrepresentationsofthereality.

Nowalltheformerexamplesreachonlytothebodyanddonotdefiletheman.Butsinreachestoandseizesonsoulandspirit,anddefilestheman(Matthew 15.19,20). This is the canker, the rottenness, the plague, thepoison of the soul, and sin is not only worse than any, but than all ofthese. What is more, if our righteousness is but as a menstruous rag(Isaiah64.6) how filthymust our sin be! TheApostle Paul countedhisrighteousnesswhichwasofthelawtobebutdung(Philippians3.8);whatthendidhereckonhisinjuriousness,persecutionandblasphemytobe--surely as bad as death and hell. If not only our righteousness, but ourrighteousnesses,indeedallourrighteousnesses,areasfilthyrags(Isaiah64.6), what is our sin, our sins, and all our sins? Truly filthy beyondexpressionorimagination.

b.Sinisapollutingandinfectiousthing.Sincesinisofapestilentialandpoisonous nature, it has caused not only corruption, but pollution anddefilement (2 Peter 2.20). Many things may make a man foul andloathsome, suchas leprosyandulcerous tumours, andyet the soulof amanmaybestillpureandfair,asJob’swaswhenhisbodywasalloverascaborsore,andhesatonthedunghill.Butaswesuggestedbefore,sindefiles theman, and soaks intohis very spirit and infects that.Wewillattempttotakeaclearerandfullerviewofsin’spestilentialandinfectiousnatureandoperation,andsoconsideritinvariousways:

(i)In itsuniversality.Seehowithasextendedandspread itselfoverall

theworld; there isno landornation, tribe, language,kindredorpeoplewhereithasnotbeenknownfromtherisingofthesuntothegoingdownthereof.All climates, hot and cold, all quarters of theworld, American,African,AsianandEuropean,haveallbeeninfected.NotonlySodomandSamaria, but Jerusalem and Sion were infected and ruined by it. It ishere,thereandeverywhere,exceptHeaven!

Besidesthis,ithasinfectedallages;itisalmostasoldastheworld.Ithasrun in the blood fromAdam toMoses, and so on to this day. It is theplaguewhichhaslastedalmostsixthousandyears.Indeed,whatismore,notonemanhasescapedit;allkindsofmen,allranks,highandlow,richandpoor, kings andbeggars have been infected by it (Romans 3.9,10);thewiseandlearnedaswellasthefoolishandilliterate.Whoistherethathas livedandsinnednot,ourSaviourexcepted?Ifanymansayshehasnotsinned,hesinsinsayingso.Byonemansincameintotheworld,butsince,notonemanbuteverymanhassinned.Allhavesinnedandcomeshort of the glory of God (Romans 3. 23), and death came upon all,inasmuch as all had sinned (Romans 5.12). All men have died of thisplague; indeedourLordandSaviourwouldnothavedied ifhehadnotbeenmadesinforus.Moreover,thisleprosyhasnotonlyspreaditselfonmankind as a whole, but on the whole of man; every part of man isinfected.Ithasmadefleshandspiritfilthy(2Corinthians7.1).Fromthecrownoftheheadtothesoleof thefoot, there isnotonesoundpart inhim,forallhismembersareservantstosin.Itisnobetterwithin,forhisheart is evil; the thoughts of his heart are evil; the imaginations of thethoughtsofhisheartareevil;theverythoughtsofhisthoughtsareevil.Indeedeverycreatureof theheart is evil (Genesis6.5). I showedabovehow the understanding is darkened and depraved. That the heart isdesperately wicked and deceitful beyond any knowledge but God’s theprophet assures us from God himself (Jeremiah 17.9). The mind andconscienceisdefiled(Titus1.15,16).Theworldhasbecomeperverseandstubborn; and worse, it is wilful and mad, set upon sin and Hell(Ecclesiastes 8.11). The affections which are lustful are inordinate, andthe passions which are irascible, are unruly. Man is more headstrongthanthehorsewhichrushes intothebattle.Sinhasmadesomemensorestless that they cannot sleep unless or until they have donemischief(Proverbs4.16).

Sin spreads its infection by defiling man’s duties and holy things. Itdefileshisnaturalandcivilactionssothattheploughingofthewickedissin (Proverbs 21.4).Man should do everything from the highest to thelowestdutytothegloryofGod,butwhichofhisdeedsisnotill-doneandto the dishonour ofGod? Sin infectsmen’s prayers. The prayers of thewicked are an abomination to the Lord (Proverbs 28.9), even thoughoffered up with incense to perfume them (Isaiah 1.13). Under the law,Aaronwastobearthe iniquityof theholythings(Exodus28.38).IsraelbroughtGodmanyapresent,butsin,likeadeadflyinaboxofointment,spoilteverything(Isaiah11.11,16).

Sin also infects all that belongs to man. When man was created, Godfurnishedhishouseforhim,gavehimtheworldandthefulnessthereof.It was good then, but alas, how it has changed, for sin has madeeverything that belongs toman vanity, that is, empty and unprofitable(Ecclesiastes1).Thefulnessof thecreaturecannotfillaman:theeye isnotsatisfiedwithseeing,nor theearwithhearing, forall isvanity. Thegloss and beauty, the pleasure and profit of creature enjoyments havebecome vanity; indeed,what ismore, sin hasmade them vexation too.Sin has embitteredman’s enjoyments.Man, among his comforts, livesbutavexatious life. In the fulnessofhissufficiencyhe is instraits,andlikewise,inthefulnessofhiscomfortsheisinsorrow,andinthemidstoflaughterhisheartissad.Man’senjoymentsaredisappointments;theyfailhisexpectationsandsoarenot tohis contentment,but tohis vexation.Neitherthelengthnorthecomfortofhislifeisintheabundanceofthesethings(Luke12.15).Whatisevenworse,hissinhasnotonlymadethingsveryvexatious,butasnareandtemptationtoman;theyaresin’sbaitsbywhichitcatchesmen.Whatarehonours,pleasuresandrichesbutsnarestothechildrenofmen(Proverbs30.8,9).

(ii)Howsuddenlysininfects,increasesandmultiplies!Sinisnotbarren,butalltoofruitfultobegetandbringforthmore;itisnotlazybutgainsground continually. How great a fire hath a spark kindled! Adam’sposterityhasnotbeensonumerousashissins.A littlecloud,nobiggerthanaman’shand--so it seemsat first--growsandspreads tocover thewhole hemisphere. The water that at first seemed little and shallow,swellsmoreandmorefromtheanklestotheknees,fromthekneestothe

loins,fromtheretotheheaduntilitgrowsintosuchagreatriverthatitcannotbepassedover.Inthiswaygrowssin;anditisaverymonsterforitsgrowth.Letusnoticehowitincreasesinourownselvesandthenhowinothers:

(a)Howitincreasesinourselves.Sometimesthesamesinincreasesfromlittletogreat,growing froman infant toaman. It isasa snowball thatgrowsbiggerbyrollingitinthesnow.Thelittlegrainofmustardgrowstoagreattree.Alittleseedofsinbecomesabigtree.Adam’ssinwasonlyone but it was a breeding and pregnant sin, and the mother of allabominations. One sin transgresses the whole law (James 2.10).Whenlust has conceived it hastens to bring forth, and when it has broughtforth,itbringsitupuntilitcomestoitsfullstature(James1.14,15).Itisat first only a lust, an appetite, inclination, or motion; from there itproceedstoenticement;bythattodrawusaside;andthentotemptandimpregnateus.By this temptation itconceives,andthere isanembryo;thisgrowsinthewombandwhenitisbroughtforthitisasin;andthisbeingfinishedorperfectedprovesdeadly.Thetongueisalittlemember,but as a little spark of fire, but when kindled it becomes a world ofiniquityanddefiles thewholebodyandsetsonfire thewholecourseofnature(James3.5,6).

Just as a little leaven leavens the whole lump, so sometimes one sinbegetsmanymoresins,notonlyof thesamekind,butothersalso.Godhad forbidden his people to take the accursed thing (Joshua 7.11), butwhentheyhadtaken,theydisassembledalsoandputitamongtheirownstuff.YoumayseehowonesinledtoanotherwhenAchanconfesseshissin(verses19-21):hesays‘WhenIsaw,Icoveted,andwhenIcoveted,Itook,andwhenIhadtaken,Ihidthem’;thusonesinbegatanother.

Thisthinggrowsintoagreatnessandmultipliesitself.Ifwedonotabhorthe garment wemay be spotted with the flesh. If we do not withdrawfromoccasionsofevilwemaybytheoccasionsbedrawntoevil;andnotabstainingfromappearancesofevil,bebroughttoapparentevil.Thereisonechapter inScripturethatgivesustwosadexamplesofthis,Genesis34.Dinah,outofcuriosity,mustmakeavisittothedaughtersofthelandandwhile going to see thedaughters the son sawher; andhaving seenher,hetookher;havingtakenher,helaywithher;andbylyingwithher

defiled her. When the report of this came to Jacob’s sons they weregrieved,andbeinggrieved,werewroth,andbeingwroth theymediatedrevenge;meditatingrevengetheyspokedeceitfully;havingdeceived,theyslew,andhavingslaintheyfelluponthespoil.Howharditisthentosinonce,andonlyonce.Singrowsuponus.

(b)Howsinincreasesinothersandinfectsthem.Itwentfromonemantoeveryman.Howsoontheworldgotthenameofun-godlyworldortheworldof theun-godly (2Peter2.5)!Andafter theFlood,howsoontheworldbecameoverspreadwithsinfromsevenoreightpersons!Onerootofbitternessdefilesmany(Hebrews12.15).Man’sbadexamplesareverypestilentialandpernicious;alittleleavenleaveneththewholelump.Or,as our countryproverbhas it, one scabbed sheep infects awhole flock.The world grows worse and worse; the latter days are most perilousbecausemost sinful. And as if there had not been sin enough already,somesetupprojectsandtradesofnewsins,beinginventorsofevilthings(Romans1.30).Howspreadingandcatching is this infection, forotherswillverysoonfollowthesenewly-foundfashionsofsinandsinning.

(iii)Theinfectionofsinisalmostincurable.Thecureisimpossibletousand only possible withGod, and that, at a costly rate, by the blood ofChristhimself.The reasonwhy it is veryhard tobe cured is that sin iswithinus anddwelleth inus (Romans 7.17,20).Anulcer in the flesh ismoreeasilycuredthanoneinthe lungs.Adiseasethat iswithincannotbesowellreached.Indeed,sinisnotonlyinusbutisrivetedinus;ithasgot into the flesh and spirit as if itwere onewithus, like the leopard’sspotsandtheEthiopian’sblackness.Underthelawtherewasaleprosysoinveteratethatthoughtheyscrapedahouseoutsideandinsideandthrewout thedust, though they tookother stonesandmortar, yet it returnedagain (Leviticus 14.42-44).When diseases become, as it were, natural,theyarehardtobecured.Itisnoteasytoobliteratethatwhichiswrittenwithapenof ironand thepointofadiamond. It isdifficult to softenaheartofstone.

Besides, this filthiness has long been in possession, even time out ofmind.Itpleadsprescription:acustomofsuchlongstandinghasbecomealawand,asitwere,thecourseofnature(Jeremiah13.23).Toshowhowhardit is for sin to be cured and rootedout,wenowobserve that very

forciblemeans have been used for cleansing it, and even so, it has notbeen removed. God poured out a whole flood of water which washedawaymostsinners;yetsin,asImaysay,keptabovewater,andwasfoundalive and strong after the flood.When God sent fire and brimstone orHell,asoneoldwriterputit,fromHeaven,onSodom,thatcentreofsin,stillsinescapedwithLotandhisdaughters.Nowfireandwaterareverycleansingandpurifyingthings,andyetyouseethateventheycannotdoit. When some others sinned, the earth swallowed them up, yet sinremained,itdidnotdie.Afterallthesejudgmentsthesamesinsarestillintheworld.Eveninthesaintsthemselves,withalltheforcesthatfaithcanmuster,sinisscarcelykeptunder,butthefleshwillbelustingagainstthespirit.ThevictoryisbyChristJesus;itisdeathwhichkillssin.

(iv)Sinlivesinitseffectswhenwearedeadandgone.Itfollowsustothegraveandthererotsourbodies.Whenitcannolongerreachoursoulstomake themvile, still it doesnot refrain frommaking our bodies putridandvile.Hewhodidnosinsawnocorruption,butwewhohavesinnedseecorruption,andstinkwithinafewdaysasLazarusdid,sosinfulandinfectiousissin!

Thus we have seen the names of sin and how they witness against it.There remains only a second aspect--the witness of sin against itself,namely,

(2)Theartsthatsinusestodisguiseitself.Ifsinwerenotanuglything,would itwear amask? If it did not have evil designs,would itwalk indisguise and change its name? Truth is not ashamed of its name ornakedness;itcanwalkopenlyandboldly.Sin,onthecontrary,isacheat,alie,andthereforelurksprivilyandputsonfalsenamesandcolours;forifitweretoappearlikeitself--asitsoonerorlaterwilldotoall,eitherforconversionorconfusion--itwould frightenmen intodying fits, as itdidthe Apostle, andwhen they come to themselves they would abhor andhate it, as Paul and the Prodigal did.Menwould never be so hardy insinningbutthatsinhardensthembydeceivingthem;sotheApostlesays,‘Take heed lest any be hardened through the deceitfulness of sin’(Hebrews 3.11). Sin uses all manner of arts, methods and devices toattractusandinveigleus.Itusesmanytricksonusandhasalltheknacksof deceiving and cheating us. So Imaywith truth say that sin has not

learnt but taught all the deceits, dissimulations, flatteries and falsediplomaciesthatarefoundincourts;thestratagemsofwar;thesophismsand fallaciesof theschools; the fraudsof tradesmen,whether incityorcountry;thetricksofcheatersandjugglers,theambushesofthieves,thepretensionsoffalsefriends,thevariousmethodsoffalseteachers--theseandeveryotherkindofcheatanddeceptionintheworld,sinteachesandpractisesuponusalltomakeussin.

Itisimpossibletocountupallthewaysinwhichthedeceitfulheartsandsinsofmenabusethem.Iwill,however,giveafewexamplesasawarningtosinnersandawitnessagainstsin,andsoconcludethissectionofourbook.

(1)Sometimessinpersuadesus that suchandsucha thing isnota sin,thoughitlookslikeasin.ThustheDevildealtwithEveinthebeginningand sodeceivedher. Shewas a little suspicious and shy, thatwhat theDevilurgedhertodowasevil,buthecunninglyinsinuatedthathoweveritseemedtoher,yetitwasnotso.Inthiswaytheprideandwantonnessofpeopleismaintained--thatthoughthesethingsappeartobeevil,theyarenotevil.But,alas,itisthenextthingtobeingasinnertolooklikeasinner;appearance ingoodis too littleandinevil it is toomuch.It isaveryhardthingtolooklikeasinnerandtalkanddresslikeasinnerandnottobeone.ItismorethanlikelythatwhattheDevilgrantstobelikeasin,isasin.Thosewhoarepersuadedotherwisearedeceivedbyhim,asEvewas.Ifwelikethepicture,theoddsaregreatagainstusnotlikingthething.Thoughan idol isnoGod,noreven likehim,yetGodhasutterlyforbiddengravenimagesfortheyareoftheDevil’scarving.

(2)Sinwouldpersuadethatwhatmaybesininanothercannotbesininyou,all thingsconsidered,becauseyouarenecessitated.Forexample,apoor man is forced to steal. But no man is necessitated to sin, eventhoughundernecessity; sin is sin in any or in all. Though temptationsmaymitigateandexcusesomewhat,yet theycannotexcuse totally fromitsbeingasin,andtheycannotun-sinsin.

(3)Itisonesinonly,andthisonlyonce,saysSin.Butifsinisgood,whyonlyonce,andifevil,whyonce?Onesinthoughcommittedbutonce isoneandoncetoomuch.BesideswhentheSerpent’sheadisin,itishard

to keep out thewhole body; onemakes way for the other. It is almostimpossibletosinonceandonlyonce.

(4)Itisonlyalittleone,saysSin.ButthatwhichisagainstagreatGodanddeservessogreatapunishmentasdeathcannotbealittlesin;forthewagesofsinandofeverysinglesinisdeath(Romans6.23).

(5)Itisinsecretandno-onewillseeit,saysSin.Butthisisacheat,foritis impossible to sin so secretly but therewill be at least twowitnesses.Godandconscienceknowallthesinsthatmancancommit.

(6)Yes,butyouwillhateitanddreaditeverafter,saysSin.ThussomegotoMasstoshowtheirdistasteofit,andtoplaystoseethefollyofthem.Butwhowould be a burnt child to learn to dread the fire? Such costlyexperimentsmayindeedcostusthe lossofoutsouls.It isdangeroustomeddlewiththatwhichisanappearanceandmaybeanoccasionofevil,andmuchmoretoparleyandtamperwithsinitself.

(7)ButIpromiseyouthatyoushallgainbyit,saysSin.Youwillhavesomuch profit, somuch pleasure and somuch honour. Sin’s gain is loss,however;forhewhogainseventheworldbysinpaystoodearlyforit.Itmeansthelossoratleastthehazardofhissoul.Thepleasuresofsinaregrievous, and its honours are disgraces and shame. Did not our firstparentsfinditso,anddonotwe(Romans6.21)?Theprecioussubstancepromisedbysinendsinaperniciousshadow,andthespoilswegetbysinonlyspoilus.Sinpromises likeaGodbutpays likeaDevil.Sin tellsusthatweshallnotdiebutlivelikegods,butwefindnothingbutdeathandsuchalifeastheyhaveinHell.Sin’sperformance isaltogethercontrarytoitspromises;itpromisesgoldandpaysdross.Ifanyman,then,hasamindtohavetruemiseries,lethimpayheedtosin’sfalsepromises.

(8)Butothersdoit,saysSin,andwhymaynotyou?Itisnotwhatothersdo,however,butwhat theyought todo thatweare to follow.Wemustnot followanymanor amultitudeofmen todoevil. If otherswill risktheir damnation, what is that to us? It will be no comfort to have hadcompanionsinsinandtomeetthemagaininHell.

(9)But youhaveonly to repent, saysSin, andGodwill forgive you.To

thiswemustsay thathewhopromised forgiveness to themthat repenthasnotpromisedrepentancetothemthatsin.Besides,evenifsinweretocostnomorethanrepentance,anyoneinhisrightmindwouldbeloathtobuyrepentanceatsodeararate;forrepentance,thoughitmayfreethemfromgreater,putsmentomoregridandpainthaneversincouldaffordthempleasure.

(10)Yes,butyouhaveescapedwellenoughhitherto,saysSin.Noevilhasbefallenyou.If this isso,however, itmaybesomuchtheworse forus.Not to be punished may be the worst punishment (Isaiah 1.15; Hosea4.14,17).WhatwillitcostifGoddoesawakenme,andifnot,whatwillitcostwhenGodshalldamnme?

(11)Itisonlyyourinfirmity,saysSin.Youcannothelpit.Tellsinthatthisisathingthatnonebut foolsandchildrencanaccept.Besides, topleadforinfirmitiesismorethananinfirmity.Thatwhichisonlyaninfirmitytodaymaybecomeadiseasetomorrow,ifnotprevented.Oncethewillisengaged,itispastaninfirmityandhasbecomeasin.

Nowiftheseandotherargumentsdonotsucceed,thenSinspeaksmoreopenly. It says, there is no such thing as sin. There is no differencebetween good and evil.As all things come alike to all, so all things arealike.Andalso,saysSin,evilisgoodinGod’ssight,orhewouldjudgeit(Malachi 2.17); his silence makes you think that he is such an one asyourself(Psalm50.21).ButtellSinthatthisdefeatsandrefutesitselfandprovesnothingsoclearlyas that sin isexceedingly sinful. If there isnosin,andnodifferencebetweengoodandevil,towhatpurposearethesedifferentwordsusedbySin toprove that there isnodifference?Tosaythatitisonlyinimaginationandnotrealistodenythatthereisanysuchthingassenseandconscience,whicheverymanadmits,andno-onecandenywithoutdenyinghimself andGod.Between good and evil there ismoredifferencethanbetweenlightanddarkness,lifeanddeath,easeandpain, food andpoison, and these are real, andnot differencesmadebyourfancyonly.Thatallthingscomealiketoallisnotalwaystrue;therearecontraryexamples.Tosaythatallthingsarealikeisnevertruebutisamanifestcontradiction.TosaythatevilisgoodinGod’ssightandthatheissuchanoneasasinneristodenyGodtobe,forifheisnotgoodandjust,heisnotGod.Butthisbespeaksmantobewoefullyignorant,forthe

floodwhichdrowned theoldworld, the firewhich fell fromHeavenonSodom, the judgments which God executes in the earth continually,witness that God is displeased with and the avenger of sin, just as hisgivingusrainfromheavenandfruitfulseasonsiswitnessthatheisgoodanddoesgood.Thefactthathissunshinesandhisrainfallsontheunjustaswellasonthejustistopersuademenofhisgoodnesswhichcallsforrepentanceandwhichalsowitnessesthatsinisevil.

Butifsinwerenotexceedinglysinful,whatneedwouldithavetouseallthesetricksandsubterfuges?Ifitanditsdeedswerenotevil,whydoesitseektoavoidthe light?Why, likeamakerofcounterfeitmoney,does itput theKingofHeaven’sstampon itsbasemetal?WhydoesJacobcallhimselfEsauandcounterfeithisbrotherifsinwerenotabominable?WhydidtheGibeonitespretendtohavecomefromafariftheydidnotwishtobe unknown? If sin were not false and a robber, why does it creep inunseen,climbupanarrowwayandavoid thedoor?Whydoes it flatteranddeceive?Whydoes it never keep its promises, but break all it evermade?Itisbecauseitissinfulsin.

I have now shown what sin is and in what its sinfulness consists, andproveditbymanywitnessesincludingsinitself.ButbeforeIcometothenextthing,thatis,totheapplicationofthisdoctrine,Ishallbrieflysumupthechargeagainstsin.Thatwhichsinisaccusedofandprovedtobeguilty of is high treason againstGod. It attempts nothing less than thedethroningandun-god-ingofGodhimself.Ithasunmannedman,madehimafool,abeast,adevil,andsubjectedhimtothewrathofGod,andmadehimliabletoeternaldamnation.IthasmademendenythatGodis,oraffirmthathe is like themselves. Ithasput theLordofLife todeathandshamefullycrucifiedtheLordofGlory.ItisalwaysresistingtheHolyGhost. It is continually practising the defiling, the dishonour, thedeceivingandthedestructionofallmen.Whataprodigious,monstrous,devilishthingissinl

Itisimpossibletospeakworseofsinthanitreallyis,orevenasbadlyofitas itreallydeserves, for it ishyperbolicallysinful.Therearenotenoughwords;weneedmore,andstrongerones tospeakof itsvileness.AndifweweretosaythatitisworsethandeathandtheDevil,theveryHellofHell,thiswouldnotbetorailat it,buttell itonlythetruthaboutitself.

Sinisthequintessenceofevil;ithasmadealltheevilsthatthereareandis itself worse than all the evils it has made. It is so evil that it isimpossible tomake itgoodor lovelybyall thearts thancanbeused.Apoisonmaybecorrectedandmademedicinal,evenifitisnotnourishing.Butsinissin,andcanbenothingelse;itsnaturecannotbechanged,noteven by a pardon. It is not only ugly but ugliness, not only filthy butfilthiness, not only abominable but abomination. There is not a worsethinginHellitself;ithasnotitsfellowthere.Allthisandmuchmoremaybesaidofandagainstsin.Havinglaidthisgroundwork,then,Ishallnowbuild upon it, and proceed to the application and usefulness of thedoctrineofsin’ssinfulness.

THEAPPLICATIONANDUSEFULNESSOFTHEDOCTRINEOFSIN’SSINFULNESS

I.INGENERAL,SINISTHEWORSTOFEVILS;THEEVILOFEVIL,ANDINDEEDTHEONLYEVIL

Nothingissoevilassin;nothingisevilbutsin.Asthesufferingsofthispresenttimearenotworthytobecomparedwiththeglorythatshallberevealedinus,soneitherthesufferingsofthislifenorofthattocomeareworthytobecomparedasevilwiththeevilofsin.NoevilisdispleasingtoGodordestructivetomanbuttheevilofsin.Sinisworsethanaffliction,thandeath, thanDevil, thanHell.Affliction isnot soafflictive,death isnotsodeadly,theDevilnotsodevilish,Hellnotsohellishassinis.Thiswill help to fill up the charge against its sinfulness, especially as it iscontrarytoandagainstthegoodofman.

ThefourevilsIhavejustnamedaretrulyterrible,andfromallof themeveryoneisreadytosay,GoodLord,deliverus!Yetnoneofthese,norallofthemtogether,areasbadassin.Thereforeourprayersshouldbemoretobedeliveredfromsin,andifGodhearnoprayerelse,yetastothisweshouldsay,WebeseechTheetohearus,goodLord!

(1)Itisworsethananyevilaffliction

Thereareafflictionsofseveralkinds,andtheyareallcalledevils.‘Isthereanyevil(ofanykindwhatever)inthecityandIhavenotdoneit?’(Amos3.6),saystheLord.YouseethatGodwillownhimselftheauthorofthatevil,butnotofsin,forthatisabastardbegottenandbredbyanother.TheevilsofplaguesandafflictionsarebroughtbyGod, thoughdeservedbysin. And now indeed no affliction seems to be joyous for the present(Hebrews 12.1); although they are not to be desired yet they may beendured.Sinonthecontraryisneithertobedesirednorendured.Anysinisworse thananysuffering,onesin thanall suffering,andthe leastsinthanthegreatestsuffering.

Whatthen?Is sinworse than tobewhipped, tobeburntor tobesawn

asunder?Yes,byagreatdeal!ItisclearfromwhatourSavioursays:‘Fearnotthemthatcankillbutfearhimthatcandamn’(Matthew10.28).Thatis,itisbettertobekilledthantobedamned.Youmaymoreeasilysufferfromman than sin against God. Onemay suffer and not sin, but it isimpossibletosinandnottosuffer.Theywhoavoidsufferingbysinning,sinthemselvesintoworsesuffering.

Thisseemstobeclearenough.Yetthetruthissoseldomproperlyapplieduntil it is believed, and seldom believed until it is fully proved. I shalltherefore demonstrate more fully that sin is worse than suffering. Ingeneral,thisissobecausesinisallevil,onlyevil,andalwaysevil,whichnoaffliction isorcanbe. Inmyflesh,says theApostle,nogooddwells,noteventheleast,andthisiseverpresentwithme.Nowitcannotbesaidofafflictionsthatthereisnogoodinthem,orthattheyarealwayspresentwithus.Therearesomelucidaintervalla(brightintervals),somespellsofsunshineinwinter.Wemaysay,‘ItwasgoodthatIwasafflicted’(Psalm119.71),‘Itisgoodtobeartheyokeinone’syouth’(Lamentations3.27).Butonecanneversay,‘ItwasgoodthatIsinned,no,thoughitwerebutin my youth’ (Ecclesiastes 11.9; 12.1). All things may be corrected andmade towork for our good, so thatwe can say not only thatGodwhoafflicted me was good, but that the affliction worked for good (2Corinthians4.17);butwecanneverjustlysaythatsindidusgood.Manycan say, ‘Perissem nisi perissem’ (I would have perished had I notsuffered);butno-one can say, ‘Periissemnisi peccassem’ (IwouldhaveperishedhadInotsinned).No!Itisbysinthatweperishandareundone.Many people have thankedGod for affliction, but no-one ever thankedhimforsin.SomeindeedmisunderstandthemeaningofRomans6.17,asif theApostlewerethankingGodthatmenweresinners.But this isnotthecasebyanymeans!HethanksGodthattheywhoonceweresinnershadbecomeobedienttotheGospel;thepropersenseandreadingofthistext is, ‘Thanks be toGod, though yewere the servants of sin (in timepast),yet(now)yehaveobeyedtheformofdoctrinewhichwasdeliveredto you’, or as it is in the margin and the Greek, ‘whereunto ye weredelivered’.Sin,initself,isgoodneitherbeforenorafteritscommission;itisnotgoodtobecommitted,norgoodafteritiscommitted.Itdoesusnogood,buthurt,allourdays.Otherevils,however,thoughwecannotcallthemgoodbefore, so thatwemightdesire them,yetafterwardswecan

callthemgoodandsowecanthankGodforthem.Iwillillustratethisindetail.

1.Sufferingmaybetheobjectofourchoice,whichsincannotbe.

Thatwhichisevilandonlyevilcannotbetheobjectofourvolitionandchoice; it is againstnature. Ifmendidnot call evil goodandgoodevil,theycouldneverlovetheevilnorhatethegood.Normaysinbechosenasameanstoagoodend;foraswellasbeingevilandnothingelse,itdoesevil andnothing else.Affliction on the contrary, thoughnot chosen foritself,mayyetbechosen foragoodend,andchosenrather than sin. Itmaybechosenalthoughtheonlygoodresultweretheavoidanceofevil.Wehaveexamplesofthis,suchasthethreeyoungmenwhosegallantryofspiritwassuchthatthoughtheyshouldnotbedeliveredbytheirGod,yettheywouldnotsinagainsttheirGod(theywereholilywilful),norevenasmuchasdemur,deliberateortaketimetoconsiderwhethertheyshouldsufferor sin; itwaspastdisputewith them,braveandnoble souls thattheywere (Daniel 3.17).We find the same ofDaniel himself (Daniel 6)andofSt.Paul(Acts20.24).NoticethatwhentheApostlespeaksofhisafflictions,hecallsthemlight(2Corinthians4.17),butwhenhespeaksofsin,hespeaksofitasaburdenthatpressedhimdownandmadehimcryout, ‘Wretch that I am!’; it made him groan, being burdened (2Corinthians5.4).Moses’choice is famous theworldover, for itwasnotmadewhen hewas a child butwhen he came to forty years of age; hepreferred suffering, not only before sinning but before honours, riches,and pleasures.He accounted theworst of Christ--namely, reproaches--betterthanthebesttheworldcouldgive.

Thereisafurtherexamplewhichismorethanalltherest,anditisthatofour blessed Saviour. To himwas the greatest offermade that everwasmade, but though he was tempted, and suffered by being tempted, hescorned and abhorred to sin (Matthew 4). He endured the cross anddespisedtheshame(Hebrews12.1-4);hemetthecross,shameandpain,and in addition the contradiction of sinners. Yes, all this he enduredrather thansin. It isdescribedasa strivingagainst sin (Hebrews12.4).AndwhenSt.Peterwishedhimtodeclinesuffering,hecalledhimSatanand said to him, ‘Get behindme, Satan’. Thus he teaches us that it isbettertosufferthantosin.

2.Weoughttorejoiceinsuffering.Notonlyshouldwechoosesufferingrather than sin, butwemustdo itwith all joy,wemust, in thehighestdegree,gloryintribulation.Sinonthecontraryisthecauseofshameandgrief, not of joy. ‘Count it all joy when ye fall into divers temptations’(James 1.2);not simply joy, or a little joy,but all joy; it is a reason forglorying.By temptationswearehere tounderstand tribulations, for St.Paul says that temptationswere for the trialof faith (Romans5.3).Thetrialof faith is the furnaceofaffliction(Isaiah48.10with1Peter1.6,7).Nowifanyweretogloryintheirsin,andpridethemselvesonthat,theyglory in their shame (Philippians 3.I9). Indeed ifwe fall into sin it is amatterforgriefandshame.Sufferingisasfartobepreferredbeforesin,asjoyisbeforegrief,andglorybeforeshame.

WemayaddthatGodhimselftakespleasure,joyanddelightinthetrialsofgoodmen.Thoughhedoesnotdelight togrievethechildrenofmen,yethelaughsatthetrialoftheinnocent(Job9.23);forinthissensethistextisunderstoodbymany.Goddoesnotlaughatthemasatthewicked,by way of derision and scorn, but by way of pleasure. It is as when ageneral in a war sends on a dangerous mission a company of men ofwhosecourageandskillhe isconfident.Thoughheknowsthatsomeofthemmust bleed andperhaps die for it, yet it pleases him to see themengagedinit.ThusGodlaughsatthetrialoftheinnocent,forheseesthattheyaremenwhocanabideatrial,astheexcellentexpositorontheBookofJobputsit,withmuchmoretothiseffect.

God takes pleasure in the sufferings of his people just as he did in thesufferingsofChristandasChristhimselfdid.Heboasted to theDevil’sfacethatJobstillheldfasthisintegrityeventhoughhewereafflictedbythe Devil who had moved God against him, to destroy him without acause (Job2.3).One ingenious and eloquent commentator says on thistext:‘SurelyonemaycallJobmorethanhappysinceif,asDavidtellsus,themanwhosesinsGodispleasedtocoverishappy,whatmaythatmanbeaccountedwhosegracesGodvouchsafestoproclaim?’

WeseethenthatGodtakespleasureinandlaughsatthetrialofthesehischampions and heroes. The heathen moralist, Seneca, ventured to saythat if therewereanyspectacleherebelownobleenoughandworthyto

entertain the eyes of God, it was that of a good man generouslycontendingwithillfortune(astheycallit),afflictionsandsufferings.ButwhenmensinGodlaughsthemtoscorn.Ifhissonsanddaughterssinitprovokeshim to grief andanger; but the sinsof othersprovokehim tolaughatandtohatethem(Psalm2.4,5;Psalm37.13).Whichisbetter?TosufferandpleaseGodortosinandgrievehim?Toundergothatwhichbypatientsufferingof itwillrejoiceGodandgivehimoccasiontomagnifyus,ortodothatwhichwillprovokehimtobeangrywithus,untilweareconsumed,andthentolaughatourcalamity?(Proverbs1.26,27).

3.Manyencouragementsaregivenustosufferbutnonetosin.

Onthecontrarythereareallkindsofdiscouragementsagainstsinning.Itis all encouragement and no discouragement to suffering, but alldiscouragement and no encouragement to sin. For example, when wesufferforGod,Godsufferswithus;butwhenwesin,Godsuffersbyus.We read that in all their (his people’s) affliction he was afflicted, hesympathisedwiththem(Isaiah63.9;Hebrews4.15).Butwhenhespeaksofsin, it is, ‘Saul,Saul,whypersecutest thoume?’ (Acts9.4);Saul’s sinpersecuted Christ Jesus. God complains of his people’s iniquity as of aburden,as if theymadeacartofGodand loadedhimwithsinsaswithsheaves(Amos2.

When we suffer for God he has promised to help and assist us withcounsel and comfort,with succour and support; butwhenwe sin, Godleavesusandwithdrawshispresenceandconsolations.IfJacobisinthefireorthewater,Godwillbewithhim(Isaiah43.I,2).OntheotherhandGodsays,‘IfyedoforsakemeIwillforsakeyou’(2Chronicles15.2).Sinisa forsakingofGod and itmakesGod forsakeus.Nowwhich is best, tohaveGodwithusoragainstus?IfGodisforusitdoesnotmatterwhoisagainstus(Romans8.3I);butifGodisagainstusanddepartsfromus,then all is Ichabod (1 Samuel 4.21,22; Job 34.29). Furthermore,sufferings forGodare evidencesand tokensofhis love, thatwearehischildrenanddarlings(Hebrews12.64);butsinisaproofthatwearenotbornofGod(1John5.18,19),butarechildrenofwrathandheirsof theDevil and Hell. Thus the encouragements to suffering, anddiscouragementstosinning,pronouncesintobetheworstofallevils.

4.Suffering, even for sin, isdesigned to cureusandkill sin.Surely theremedy is better than the disease. But sin kills us and strengthens sin.They who add sin to sin feed it, give it nourishment and new life andstrength.Theyaddfueltothefirewhichsufferingsaretoquenchandputout.

Afflictionisbetterthangoingastray:‘ItisgoodformethatIwasafflictedbecausebeforeIwasafflictedIwentastray’(Psalm119.67,71).Thefruitofafflictionisthetakingawayofsin(Isaiah27.9);itistomakeuspartakersofhisholiness(Hebrews12.10),whichistheendofthegreatestpromises(2PeterI.4;2Corinthians7.1).WeseethenthatGodhasthesameaiminbringingthreatenedevilsonusasinmakinggoodpromisesandfulfillingthem to us. Is this not better than sin? For did sin ever do suchkindnesses for us? Alas, its mercies are cruelties, its courtesies areinjuries and its kindnesses are killing. It never did nor meant us anygood, unlessmen are somad as to think that it is good to be defiled,dishonoured,anddamned!

5.Sufferingstend tomakeusperfect,but sinmakesusmoreandmoreimperfect.ThesecondAdamwasperfectedbysuffering(Hebrews2.10),butthefirstAdamwasmadeimperfectbysinning.Andthusitfareswithboth their seeds and children as it did with them. A sinner is withoutstrength (Romans 5.6), without God, without Christ, without hope(Ephesians2.12).But a sufferer, after awhile, shallbeperfectedby thesameGodofallgraceashascalledhimuntoeternalglorybyChristJesus(1Peter5.10).Butthemoreasinner,themoreimperfectandthefitterforhell

6.SufferingforGodglorifiesGod,butsindishonoursGod.SufferingcallsonustothankandglorifyGodforit(1Peter4.14,16).ByitthesaintsarehappyasGod’smartyrs(1Peter4.I4);butbysinning,sinnersaremademiserable as the Devil’s martyrs (1 Peter 4.I5). Which, I pray you, isbetter? to suffer for God or for the Devil? To be suffering saints, orsinners?

7. Sufferings for God, Christ and righteousness add to our glory, butsinningonlyaddstoourtorment(Matthew5.10,11,12,and2Corinthians4.17).Lightafflictionsworkanexceedingweightofglory;butsinworks

anexceedingweightofwrathandtorment(Romans2.5).Itaccumulatesheapuponheap,loaduponload,tomakeupatreasuryofwrath.

Which then is thegreater evil--I speakas towisemen, judge yewhat Isay--light affliction or heavy sin?Which is better, treasures of glory ortreasuresofwrath?Or,whichisallthesame,tosufferortosin?

Hitherto Ihaveproved that sin isworse thanaffliction. Itmaybe said,however,thatifwedonotsufferuntodeath,itisnogreatsuffering;skinfor skin, all that a man hath will he give for his life. But if to die isdreadful,itisworsetosin,asIshallnowprove.

(2)Sinisworsethandeath

Wehaveasaying,Choose the lesserof twoevils.Nowtodie is cheaperandmoreeasythantosin.God’slovingkindnessisbetterthanlife,thatis,wewoulddobettertopartwiththelatterthantheformer.Inthesamewaysinisworsethandeath:itwouldbebetterforustoundergothelatterthantocommittheformer;bettersubmittodeaththancommitasin,asIhintedbeforefromMatthew10.28.

Letuscomparethem.Sinismoredeadlythandeath.Nowtheseparationofsoulandbody,thatdissolutionoftheframeofnatureandoftheunionbetween soul and body is regarded as a great evil, as is apparent fromman’sunwillingness todie.Manwouldrather live insicknessandpain,andwouldbeindeathsoften,ratherthandieonce.Anditisnotonlyanevil inman’sapprehension,but it is really so tohumannature, for it iscalledanenemy(1Corinthians15.26).Itistruethatdeathisafriendtograce,but it isequally true thatdeath isanenemytonature.Therearefourwaysinwhichdeathisevil,andanenemytoman,andinallofthemsinismoreanenemytomanthanisdeath.

1.Deathisseparating.Itseparatesthenearestanddearestrelations,eventhat which God has joined together, man and wife, soul and body. Itseparatesusfrompossessionsandordinances,asIshowedbefore.Thusdeath is a great evil and enemy. True! But sin is worse, for it broughtdeathandalltheevilsthatcomebydeath.Sinseparatesman,whilealive,fromGod,whoisthelightandlifeofourlives.Deathdoesnotseparate

fromtheloveofGod,whichsindoes(Romans8.38,39;Isaiah59.2).

2.Deathisterrifying.Itisthekingofterrors(Job18.14).Itisverygrim,averysourandharshthing.Itisghastlyandfrightful,formenarenotonlyunwilling,butafraidtodie.Yetalltheterrorthatisindeathisputthereby sin. Sin is the sting of death (1 Corinthians 15.56), without which,thoughitkills,itcannotcurseorhurtanyman.Thussinismoreterriblethandeath,forwithoutsineithertherewouldhavebeennodeath,orforcertainnoterrorindeath.WhenthestingistakenawaybythedeathofChrist, there isnodangerorcauseof fear (Hebrews2.14,15).When theApostlePaullookedatthePrinceofPeace,hewasnotafraidoftheKingofTerrors,buttochallengeandupbraidit(1Corinthians15.55).

3.Deathiskilling,butsinmuchmoreso.Deathdeprivesofnaturalandtemporallife,butsindeprivesusofspiritualandeternallife.Deathkillsonlythebody,butsinkillsthesoulandbringsuponitaworsedeaththanthe firstdeath, that is, theseconddeath.MenmaykillusbutonlyGodcandestroy us, that is damnus, andhenever does that except for sin.Thussinismorekillingthandeathiskilling.

4.Deathiscorrupting.Itbringsthebodytocorruption,andmakesitsoloathsomethatwesayofourdearestrelations,asAbrahamdidofSarahwhenshewasdead, ‘Buryheroutofmysight’.Deathmakeseverymansay to the worm, ‘Thou art my mother’, and to corruption andputrefaction, ‘Thouartmy father’ (Job17.14).But sincorruptsusmorethandeath, forhewhodiedwithoutsinsawnocorruption.ItdefilesusandmakesusstinkinthenostrilsofGodandman(Genesis34.30).Theoldman and his lusts are corrupt and do corrupt us (Ephesians 4.22).They corruptour souls, and thatwhich corrupts the soul, the principalmanoftheman,ismuchworsethanthatwhichcorruptsthebodyonly.Sin,however,corrupts thebody too,while it isalive; intemperanceanduncleanness corrupt soul and body. So sin is even in this worse thandeath.

Our Saviour tells the Jews that their great misery was not that theyshoulddie,butthattheyshoulddie intheirsins(John8.21).Bythisheintimatedthatsinwasworsethandeath,andwasthatwhichmadedeathamisery.Betterdieinahospitaloraditchthaninsin.Itisbettertodie

anyhow than to sin and die in sin. Therefore the Church Father toldEudodiatheEmpress,whenshethreatenedhim,nilnisipeccatumtimeo(Ifearnothingbutsinning).AndthatQueenspokeroyallywhosaidthatshewouldratherhearofherchildren’sdeaththanthattheyhadsinned.They of whom the world was not worthy, being too good to live long,choserathertodiethansin(Hebrews11).

(3)SinisworsethantheDevil

TheDevilisindeedaterribleenemy,theevilandenviousone,thehaterof mankind. Yet he knows that he can neither damn nor hurt menwithoutsin.Sincando,withouttheDevil,thatwhichtheDevilcannotdowithoutsin,andthatis,undomen.GodandtheDevilarenotsocontraryasGodandsin;fortheDevilhassomethingleftwhichwasofGod,thatis,hisbeing.Sin,however,neverwasnorcanbeofGod;he isneither theauthorofitnorthetemptertoit(James1.13).SinmadetheDevilwhatheis.FortheDevilwasnotmadeasadevilbyGod.ItistruethattheDevilnowseekstodevourman,thathecannotdoitapartfromsin,andthathecannotcompelanymantosin.

1.ThoughtheDeviltempts,itismanwhosins.Satan’stemptationstosinarenotsins,noraretheythewaytohell;buttheverytemptationsofsinaresins,andthewaytomoresinsandsotohell.Aman’sownlustsaremoreandworsetemptersthantheDevil.TheScripturespeaksasifamanwerenottempted,norindeedisheeffectually,untilhislustsdoit(James1.14). If amanwere tempted by theDevil forty days and yet remainedwithoutsinasdidChrist,ifheweretemptedallhisdaysandyieldednotbecausethegraceofGodwassufficientforhim,hemight,asSt.Pauldid,glory in his infirmities and triumph over the messenger of Satan (2Corinthians12).TheDevilgivesupforaseason;butsinfullustsscarcelyever do so, for they hauntmenmore than theDevil does. The serpentbeguiledmeandIdideat,wasnoexcuse.TheDevilhadaspiteagainstmeandpaidit,willnotdoforanapology.Itismanwhosins,andsinthatdamns,neitherofwhichcantheDevilforceuponman.

2.Sin isworse than thedevil asa tempterand it isaworse tormentor.TheDeviliscruelenough,aroaringlion.Manytimeshetakespossessionofmenandhandlesthemmostunmercifully.Andhewill tormentthem

muchmoreinHell.ButduringallthistheDevilisoutsideaman’sspirit;but sin is there, taking possession of and tormenting that. It is asorrowful thing tobe tempted to sin,but it is a torment tobea sinner.Goddoesmoreforus,foroureaseandrefreshment,whenhepardonsusthanifhecastoutofusasmanydevilsashecastoutofMaryMagdaleneor out of the man called Legion (Mark 5.9). Yea, in Hell the gnawingworm of a guilty and upbraiding conscience torments man more thandevilsdo.ItwouldbearelieftoamaninHellifhecouldonlyhavepeaceinhisconscience,or ifhecouldsay thathewas therewithouthis fault,andthathisperditionwerenotofhimself.

(4)SinisworsethanHell.

Hell is only a punishment, but sin is a crime. It is more evil than thepunishment, and it is that of which Hell is the punishment. The verygreatnessof thispunishmentargues thegreatnessof the crimeand thesinfulnessofsin.ThatGodisglorifiedonmeninsuchawayisaclearandfull proof what an evil thing it is to sin against and dishonour God.ConsequentlyHell itselfdoesnot inflict somuchhurtas sindoes.Hell,indeed, is a dismal place of horror and torment, the extremity ofsuffering,butitneverhadanyexistencetillsinhad.NorcouldHellhavesuchnamesandsuchtormentsasitdoesnowifsinwerenotthere.It isreportedasa sayingofAnselm that if sinandHellwere setbeforehimandhemustgothroughoneofthem,hewouldchoosetogothroughHellrather thansin.Sin is theworstofHellandworse thanHell. It iswhatmakes sinners cry out for the uninhabitableness of devouring fire andeverlastingburnings,whicharenoterrortorighteousanduprightsouls(Isaiah33.14,15).ItissinthatmakesHelltobeHell.Godwasneverangryuntil sinmadehimso;hiswrathwasneverkindled exceptby sin.NowjustassinmadeHell,sothemoresinthemoreHell,asTyreandSidonsuffermore thanSodomandGomorrah.Even if therewerenoHellbutsuch as Cain and Judas felt within them, it would still be a great one.Theywouldtellyouthatitisdamnationenoughtobeasinnerandtofeelthehorrorsofaguiltyandaccusingconscience.

(5)Ineverywaysinistheworstofevils.Iwillshowthisyetalittlemore:

1.Thereismoreevilinitthanthereisgoodinthewholecreation.Thatis,

itdoesusmorehurtthanall thecreationcandousgood.Whenwearesickorwounded,manyofGod’screaturesofamedicinalnaturecanhelptorecoverandcureus.There isnocure,however, forthisevilofsinbyanyorallof thecreatures.Sinwas toomuchfor thatgood inwhichwewerecreated,andallcreatedgoodeversincehasnotbeenabletorecoverusfromit.No!ItisonlybyGodthatwecanbeeitherpardonedorpurgedof it. All the angels in Heaven could neither pay our debt for us norcleanseourheartsforus.Godhimselfnew-makesus,formeremendingwould not serve our turn. Therefore man’s recovery is called a newcreationandthenewmanissaidtobecreatedinrighteousnessandtrueholiness (Ephesians 4.24. It was David’s prayer, ‘Create in me a cleanheart,OGod’(Psalm51).Sinisanevilbeyondtheskillandpowerofallthecreationtocureandcleanse.

2.There isnoevilbut sin tobe repentedof.Godallowsus to sighandgroan,tomournandlamentforotherevils;butforthishecalls forandrequiresrepentance.Thisisaseverething,fullofrebukeanddisgracetoman,althoughitisagrace.Howgreatisthatevilforwhichamanmustcry, I have sinned, and to bring him to the confession ofwhich and torepentanceforandfromit,otherevilsareinflicted!

3.The greatest punishments are thosewhich aremadeup of sins. It isworsetobeletaloneandgivenup,thanifmanweresentimmediatelytoHell. As it is, they live only as reserved to fill up theirmeasure to thebrim, and to undergo the more of Hell, to grow rich in wrath havingtreasured it up against that day. As the best of comforts is to haveassuranceoftheloveofGod,andtobesealedtothedayofredemption,so the saddest of judgments is tobe givenup (as is said three times inRomans 1) to one’s lusts, to a hardened heart, a seared conscience, areprobatemind.ThenGodwill say, ‘Lethim that is filthybe filthy still’(Revelation22.11); and ‘They shallnot seenorunderstand, lest they beconverted’(Isaiah6.9,10).ThislastisafearfulScripture,foritissixtimesquotedintheNewTestament,asyoumayseeinthemargin.

4.Godhatesman for sin. It is not only sin (Proverbs6.19)but sinnersthatGodhates,andthatforsin.ItissaidofGodthathehatestheworkersofiniquity(Psalm5.5);notonlytheworksofiniquity,buttheworkersofit.

Hatredisknownnotbyjudgments,norbytheevilofsuffering,butbytheevilofsinwhichisbeforeus(Ecclesiastes9.1,2).ItisbecauseofsinthatthemercifulGodsays,‘Hethatmadethemwillnothavemercyonthem,norshewthemanyfavour’(Isaiah27.11).Asacertainscholarexpressesit,This is thehighest that canbe spokenof thevenomof sin, that in asense,andtospeakafterthemannerofmen,ithasputhatredintoGodhimself; it hasmade the Lord hate and destroy his ownworkmanship.Godislove,andjudgmentishisstrangework;yetsinmakeshimoutoflovewithmenandinlovewiththeirdestructionatlast.Thoughhedoesnotdelightinthedeathofasinnerwhorepents,yethedoesinthedeathofonewhoisimpenitent.

5. Christ is the best and the greatest of Saviours, and his salvation thebestandgreatestsalvation.Thisprovessintobetheworstandgreatestofevils. He came to save sinners not from the petty evils of sickness,afflictionandpersecution,butfromsin,thegreatestofallevils(Matthew1.21;1Timothy1.15).TobesavedfromEgyptwasofoldreckonedgreat;but being delivered out of theNorthwas a greater salvation (Jeremiah23.8). Salvation from sin, however, is the greatest salvation of all, andthereforesinistheworstandgreatestofevils.

Thuswe have proved sin to be the worst of evils, the evil of evil, withwhichnothingistobecomparedforevil.Iwillnowapplythisindetail,andshowwhatweshouldinferfromthesinfulnessofsinasagainstGodandasagainstman.

2. INFERENCES FROM THE SINFULNESS OF SIN AGAINSTGOD

(1)Thepatienceandlong-sufferingofGodwithsinnersiswonderful

Ifsinissoexceedinglysinful,thatis,contrarytoanddispleasingtoGod,then surely his patience is exceedingly great, his goodness exceedinglyrich,andhislong-sufferingexceedinglymarvelous,evensuchastocausewonder!ThatGodshouldentreatsinners,hisenemies,tobereconciled(2Corinthians 5.20), thatGod should stand at a sinner’s door and knock(Revelation3.20),thatGodshouldwaitonsinnerstobegracioustothem

(Isaiah30.18) isnotafter themannerofman,butofGod.Truly, it is acharacteristic of the God of grace and patience, and to be admired forever!ItwasawonderthatinthebeginningGodshouldthinkthoughtsofgoodandnotofevil,ofpeaceandnotofwrath,butvisitmaninthecooloftheday.Yetwhenhehadimpartedandcommendedhisheart’slovetousthroughhisSon(Romans5.8)andbothwererejected,thatheshouldstillcontinuetoofferandcallandwaitisamiracleofmiracles.Whatshallwesay?ItisGodwhoistheGodofgraceandpatience(Romans15.5)andrich inboth (Romans2.4 :2Peter3-.9; 1Timothy1.13-16).He isashisName is (Exodus 34.16; Numbers 14.18; Psalm 86.15), and as he wasyesterday sohe is today.Weareall livingmonumentsandexamplesofhisgoodnessandpatience.ItisoftheLord’smerciesthatallofusarenotaltogetherandutterlyconsumed,andthatinHell(lamentations3.22).

Sin is sosinful, contraryanddispleasing toGod,andhasmademansomuchGod’s enemy, that it is amiracle thathe should findhis enemiesand let them go away safely. God who is of purer eyes than to beholdiniquitylooksonthesinofmen.Hiseyessoaffecthisheartastogrievehim.Ittemptsandprovokeshimtoanger,wrathandhatred.AndyetGodkeepshisanger,whichislikeburningcoalsinthebosom;hedoesnotletoutallhiswrathandeasehimselfofhisburdenbyavenginghimselfonhisadversaries,buthewoosandwaitsonsinners.Such is thepowerofhispatience,theinfinitenessofhismercyandcompassion,andtherichesof his unsearchable grace! God sees sin. He is not ignorant. God issensibleofitandconcerned;foritgrievesandvexeshim.Godisabletoavengehimselfwhenhepleases;yetheforbearsandispatient.Wonderatit!Andconsiderfurther:

1.Themultitudeofsinnersintheworld.Ifitwereonlyoneortwo,theymightbewinkedatandpassedby.Butalltheworldliesinwickedness(1John5.19).Thereisnonerighteous,no,notone--if therehadbeenonlyten,GodwouldhavesparedSodomalthoughtenthousandsinnersmightbe there.Yet there isnotamantobe foundwhodoesnotsin.Allhavesinned,JewandGentile,highandlow.Whatgrace,then,whatpatienceisthis!

2. Themultitude of sins committed by every sinner. The sins aremorenumerousthanthesinners.Ifallmenhadsinnedonlyonceitwouldhave

mitigatedthematter.Sin,however,hasgrownupwithmen.Notagoodthought is tobefoundintheirhearts (Genesis6.5).Singrowsup fasterthan men do; they are old in sin when still young in years. They areadding iniquity to iniquity and drawing it on with cords and ropes,committingitwithbothhandsgreedily,as if theycouldnotsinenough.They dare God himself to judge them. They drink down iniquity likewater,asifitwastheirelementandnourishmentandpleasurealso.Yet,behold,howmiraculouslypatientandlong-sufferingisGod!

3. The length of time. This multitude of sinners has committed thesemultitudes of sins from the beginning even until now, generation aftergeneration.Ifall theworldhadsinned,andcommittedallkindsofsins,yetonlyforanhouroraday,itwouldnothavebeensoprovoking.Butaslength of times aggravates misery, so it does sin. God reckons up 120yearsofpatience--andthereweremanybefore that--as to theoldworld(Genesis6.3);andtoIsrael,fortyyears(Hebrews3.17).HecametothefigtreeoftheJewishnationthreeyearsinperson,seekingfruitbeforehecutitdown,orsomuchasgavetheorderforit(Luke13.6,7).Hehadwaitedmuchlongerwithallofthese,buttheseyearswere,asitwere,borrowedtime,suchaslandlordsallowtheirtenantsafterQuarterDay,spacegivenbefore sending in the bailiffs.Wewere quite old enough to be damnedwhenwewereyoung;butGodhasgivenusanover-plusoftime,spaceforrepentance, and has not yet cut us down as those who cumber theground.Suchishispatience!

4.SinscrytoGodagainstus.Moreover, theDevil forsure isconstantlypleadingagainstus.ThecryofCain’ssinwentup(Genesis4.10).ThecryofSodom‘s sinwas great (Genesis 18.20,21;19.13). The keeping back oflabourers’ wages cries (James 5.4); indeed, all oppression cries(Habakkuk 1.2,12-17). Yet God, as if he were loath to judge us or tobelievereportsagainstus,comesdowntoseeifthesethingsaresoand,asitwere,setsAbrahamandhisfriendsinterceding,bytellingthemwhatheisabouttodo(Amos3.7).SuchisthegoodnessofGodl

5.Manyaggravatingcircumstancesattendthesinsofmen.Inadditiontothegreatnessofsin’sownnature,thesegreatlyprovokeGod.Men’ssinsare not only many and great; they are bothmultiplied andmagnified,aggravatedbymanycircumstances.Menincreaseandheightentheirsin

bynotrepentingof it,andaggravatetheir impenitencebydespisingthegoodness of Godwhich should lead them to repentance (Romans 2.4).Thismakestheminexcusable,andincapableofescapingthejudgmentofGod. Men sin against deliverances, as if they were delivered to do allmannerofabominations,andtosinmorethanbefore(Jeremiah7.8-10).Mensinagainsttheirresolutionsandpromises,vowsandprotestations,madeonseaor land,onsickbedsoratany timesofdanger,andreturnlike dogs to their vomit. They bargain with God in time of fear anddanger,butputhimoffwithnothingwhenthedanger is,as theythink,over.Mensinagainstmeans,andthemeansofgrace.Theyhavepreceptonprecept, line on line, and yet sin still andmore.WhateverwayGodtakeswith them,nothingwill suit them.Godsays,Thisand thishave Idone,yetyouhavenotreturned(Amos4.6-11).Mournorpipetothem,itisallthesame,theywillnothearken.And,whatismore,mensinagainstknowledgeandconscience.ThoughtheyknowGod,theyglorifyhimnotasGod (Romans 1. 21). They know theirMaster’swill, but fail to do it(Luke 12.47; James 4.17). It would be useless, because impossible, tocountalltheaggravatingcircumstancesofmen’ssins,whichmakethemmoresins,thedegree,multitude,andmagnitude.Yetnotwithstandingallthis,Godwaitstobegracious!Oh,grace,graceuntoit!Isitnotawonderthatmenarespared,especiallyifweconsiderhowquicklyGodcastawaytheangelsthatsinned!Wonderofgrace!

(2)ThejudgmentsofGodarejust

Though God is so patient, beyond what we could ask or think, yetsometimeshedoes,andwillforever,punishsinnerswhodonotrepent.Thus this is a second inference from the sinfulness of sin. God oftenpunishes less than iniquity deserves, but never more. The greatestsufferingsareneithermorenorlessthansindeserves.TheworstonthissideofHellismercy,andtheworstofandinHellisbutjustice.

1.ConsiderthenatureofGod.Heisandcannotbutbejust.ShallnottheGodandJudgeofalltheearthdoright?Canheorwillhedowrong?No!‘Forhewillnotlayuponmanmorethanright;thatheshouldenterintojudgmentwithGod’(Job34.23).Caincouldsaythathispunishmentwasintolerable,buthecouldnotsaythat itwasunjust;thoughgreaterthanhecouldbear,yetitwasnotgreaterthanhedeserved.Godwillnotargue

thecasewithmenmerelyasaSovereign,butasaJudge,whoproceedsnotbywillonly,butbyrule.Repeatedly,whenthejudgmentsofGodarespoken of in Revelation, they are said always to be just and true andrighteous (Rev. 15.3; 16.7). Thoughhisways are unsearchable, yet theyaretrueandjustandrighteous.Hemakeswarinrighteousness.Deathisonly the due wages of sin (Romans 6.23). Therefore it is said, Theirdamnationisjust(Romans3.8);andeverysinhasajustrecompenseofreward (Hebrews 2.2). Guilt stops men’s mouths when they suffer thejudgmentofGod(Lamentations3.39;Romans3.19;Psalm51.4;Romans3.4).IfGodjudgesman,Godisfoundtrue;butifmanjudgesGod,manisfoundaliar.

WouldwecomplainoftheDevil,asEvedid?Itistruethatheistoblame,butheisnotsomuchthecauseofman’ssinasmanhimselfis.TheDevil,certainly, could tempt, but he could not compel. So it ismanwho sinsalthough he is tempted to sin; though man could not prevent himselfbeingtempted,hecouldhaverefrainedfromsinning.

WouldwecomplainofGod?Whatwouldwe chargehimwith?DidnotGodmakeman in the best state inwhich a creature could be?DidnotGodtellhimwhatwasevilandthedangerofsinning?GodmightsayashedidofIsrael,WhatcouldIhavedonemorethatIhavenotdone?Somanmustsaythathehasrewardedeviltohimselfbydoingevilandthathis perdition is of himself (Hosea 13.9). Sinners have their option andchoice;whythendotheycomplain?

2.Considerthenatureofsin.ItisDeicide,God-murder.ThusitisjustforGodtodowithsinnerswhattheywouldunjustlydowithhim,thatis,takeawayfromthemallgoodandglory,displeaseanddestroythem,becausetheywoulddosotohim.Ifweconsiderthepersonwhoissinnedagainst,andthattheaimofsinistoungodGod,whatpunishmentcanbethoughtbad enough? The Schools rightly tell us that objectively sin is infinite.Whatpunishment thencanbe toogreat forsogreatanevil? If itsdeedhadanswereditsintentionandwill--horrorofhorrors!--Godwouldhavebeen no more. As none but infinite power can pardon it, so none butinfinitepowercanpunishitsufficiently.Justasitsaimisinfinite,soisitsdesert. Therefore, though its punishment is also infinite, it is but just.Seeingsincontainsallevil,itisnotstrangethatitspunishmentshouldbe

answerableandproportionate.Thatallsinshouldundergoallmisery isnotunjust;God renders sufferings tomanonly according tohisdoings(Jeremiah17.10).

3. Consider the impenitent state in which sinners die. Thereby theytreasure up this wrath against the day of wrath and revelation of therighteous judgment of God (Romans 2.5). They who die impenitentcontinueastheydie;consequentlytheysinandareimpenitentforever.Isit unreasonable that everlasting sinning should be everlastinglypunished?It isnoseverity inGodtodamnsuchmen forever.LetmanrepairtheinjuryhehasdoneandpaythedebtheowesGodtotheutmostfarthingandheshallgofree.Ifhesayshecannot,thatishiscrimeaswellashismisery,forhechosewhetherornottodotheinjuryandtorunintothisdebt.Besides,hecannotpleadthesatisfactionmadebyChrist,forhemadenosatisfactionforfinalunbeliefandimpenitence;amanwhoneveracceptsChristonthetermsoftheGospelcannotpleadChrist’snameorrighteousnessbeforeGod,andthereisnosalvationinanyother.Thusonallaccountssin’ssinfulnessvindicatesthejusticeandjudgmentsofGod.ButthoughGod’sjudgmentisjust,yetheispleasedtopardonandforgivesomesinners,whichbringsmetomythirdinference.

(3)Howpreciousamercyistheforgivenessofsin!

Itisawonderthatanyoneispardoned.Thepreciousnessofthismercy,intheforgivenessofsins,maybeseeninvariousways:

1. It is a New Covenant mercy. The New Covenant is called a bettercovenant, and its promises better promises (Hebrews 8.6). The oldCovenant,thatofworks,grantednopardon;butthisisthemercyofthenewCovenant,thatitisaCovenantofgrace(Hebrews8.12).

2. Forgiveness of sins is the fruit of the precious blood of Christ. Hisbloodwasshedforthisend.Nowthatwhichcostssogreatapricemustneeds be precious.Wewere redeemedwithno less thanblood, andnoworseblood than that of theLambandSonofGod (1Peter 1.18).Thisredemptioniscalledforgivenessofsins(Ephesians1.7;Colossians1.14).

3.Byforgivenessofsinswehavetheknowledgeofsalvation(Luke1.77).

They who have their sins remitted are blest, and they shall be blest(Romans4.8).

4. By the forgiveness of sins we have ease and rest for our souls, andcausetobeofgoodcheer.Thesenseofpardonwilltakeawaythesenseofpain.What!areyousickwhenpardoned?No!Iamnomoresick(Isaiah33.24).Whensinistakenaway,thesicknesswhichremainsisasnothing.Thesenseofsinmakesussick,butthesenseofpardonmakesuswell.Wecansay,likethepsalmist,‘Returnuntothyrest,Omysoul;fortheLordhathdealtbountifullywiththee’(Psalm116.7).Amanwhoissensibleofsin and not of pardon can hardly sleep or take any rest; but when thejoyful sound of a pardon is proclaimed and received, the soulwhich isjustified by faith has peace with God and within itself and is at rest.Thoughthemansickofthepalsywasnotcured,hehadgoodcausetobeofgoodcheer,becausehissinswereforgivenhim(Matthew9.2).Thisiscalledspeakingcomfortably,ortotheheart:‘Comfortye,comfortyemypeople. Speak ye comfortably to Jerusalem, and cry unto her, that herwarfareisaccomplished.’Isthatall?No!But,whichismore,tellherthather iniquity ispardoned’ (Isaiah40.1,2). It is a greater comfort tohearthat our sins are pardoned than that our afflictions are at an end. Itmakes us able as well as willing to undergo afflictions, sufferings andpersecutions.

NowifweconsiderwhatasinfulthingsinisagainstGod,howdispleasingtohim,itisawonderfulthingthatGodshouldpardonanyman’ssin.GoddoesmorethanmancandoforhimselforexpectthatGodshoulddoforhim.Indeed,itcostsGodmore--witnessthebloodofChrist--andrequiresmoreofhispowerthantohealallourdiseasesandbestowallthegoodofthis world upon us. Our Saviour tells us that it is easier to say to animpotentman,Arise,takeupthybedandwalk,thantosay,Thysinsareforgiven thee. The latter is a declaration of his power (Matthew 9.5).WhenMosesprays thatIsraelmightbepardonedtheirsin,hesays,Letthepowerof theLordbegreat(Numbers14.17-I9).It iscalledrichesofmercyandgreat love(Ephesians2.4).It issuchpowerasthatbywhichChristwasandweareraisedfromthedead(Colossians2.13;Ephesians1.19-20). ‘WhoisaGodlikeuntothee, thatpardonethiniquity?’(Micah7.18).Thisisthemysteryintowhichangelspryandatwhichtheywonder

(1Peter1.12).

God,asitwere,actsagainstHisownword(Genesis2.17);herevokeshisthreatening.Itismorethanwecouldaskorthink;itisbeyondourreach,asitisexpressedinScripture(Isaiah55.7,8,9).WhenmenaresensibleofsintheycanhardlybelievethatGodwillorcanforgiveit;theyareapttosayasCaindid,Ouriniquityisgreaterthancanbeforgiven.Man’smercyislargewhenitreachestoseventimes;whatisGod’sthenthatreachestomore than seventy times seven in a day! (Matthew 18.21).When goodmenhaveprayedconcerningtheungodly,Lord,forgivethemnot(Isaiah2.9:Jeremiah18.23),yetGodhaspardoned:evenwhenhehimselfwassoputtoitastosay,‘HowshallIpardontheeforthis?’(Jeremiah5.7).YetGodofferspardonandteachesmenwhattosaytohiminsuchcasesthattheymaybeforgiven(Hosea14.1-4).

(4)Sinisnottobecommittedonanyaccountwhatsoever

It is not to be committed for any reason because it is contrary toGod,against hiswill and glory. This reason overbalances and outweighs anyreason that can be given for sinning. It was once said of a Romanambassador,‘Romanustamen’(heisaRomannonetheless).Similarly,nomatter how plausibly sin and sinners plead, no matter how gainful orpleasurablesinis,yetstillitisasin,thatis,itisagainstGod,whichisagreater reason why it should not be committed than any that can beadducedwhy itshould.Itshouldnotbesomuchasdebated,whetherasinshouldorshouldnotbecommitted,fornoreasoncanequalthisthatitisagainstGod.Thereisacommonsayingbywhichpeopleexcusetheirownandothermen’s sins,namely, that they arenoman’s enemies buttheirown,andthattheywrongno-onebutthemselves.Nowevenifthatwereastrueasitisinfactfalse,yetstillsinshouldnotbecommitted.ButsinnersareGod’sfoesandtheyareinjurioustoGod,whichismorethanbeing so to anyone else or to themselves.We should do good not onlybecauseitisgoodforus,butbecauseitwillglorifyGod,whichisahigherend,andsomuchhigherasGodisaboveus.Inthesamewayweshouldforbear to do evil not only because it is against us, but because it isagainstGod,whoshouldbemorebelovedbyusthanourselves.

There aremany aggravations of sinning against God. It is against God

whomadeus,indeed,fightingagainstGodwhomadeus.WearealltheoffspringofGod,thechildrenofGodbythefirstnature,thoughchildrenofwrathby corruptnature. It is noticeablehow the genealogy runs: ‘…whichwasthesonofAdam,whichwasthesonofGod’(Luke3.38).Adamwas,andsowerewe,thechildrenofGodbycreation.GodwasourFatherwhomadeus,andwoetohimthatstrivethwithhisMaker(Isaiah45.9).ItisacalamitousthingtosinagainstGodasaMaker.Howunnaturalitisto sin against our parents! So heinouswas it, that ‘he that smiteth hisfatherormother shall die’ (Exodus 21.15).What is it then to smite theFatherofourspirits,theFatherofourfatherandmother!Iftheravensofthevalley shall pick out the eyes of them that curse father andmother(Proverbs30.17),what is likelytohappentothemthatmakenothingofcursingGodhimself!

Sin is againstGod inwhose hand our breath is, andwhose are all ourways(Daniel5.23),whichisareasonweshouldglorifyhim.Hehasourbeing andwell-being at his disposal; he can crush us as themoth andturnusnotonlytothedustbuttotheHellofdeath.Whathedoesforusandwhathe cando againstusputusunder an immense andpowerfulobligationnottosinagainsthim.Wearebeholdentohimforallthegoodwe have. That nakedness to which the creatures once paid reverencewouldnowcausethemtoscornusifGoddidnotclotheit.ThecreatureswouldnotserveusnorbeserviceabletousifGoddidnotcommandandbless them.We should have no bread nor any good by it if he did notprovide andbless it.What couldweak things do to strengthen or deadthingstokeepusalive,didnothisWorddomorethanthey?WelivenotbybreadbutbyhisWord.IfGodshoulddenyusbreadbydayorsleepbynight,whatwouldbecomeofus?HowthencanwefinditinourheartstosinagainstGod?Therearetwogreatwonders:theone,thatGodshouldbesogoodtoman,whoisanddoesevilagainsthim;theother,thatmanshoulddoevilagainstsogoodaGod.Ofoolishpeopleandunwise,thustorequitetheLord!

ItisGodwhopreservesourgoingoutandcomingin.Hekeepsusfromaninfinite number of invisible, aswell asmany visible dangers abroadandat home. Ifwe only knew our dangerswe should go in fear of ourliveseverymoment.Theearthwouldswallowusup,thefirewouldburn

us,thewaterwoulddrownus,ifGodwerenotwithustopreserveus.Hecould have sent us down to Hell long ago, and yet he gives space forrepentanceandwaitstobegracious.Itistrue,hewillatlastjudgeus,andwhatshallwedothen?Howshallwestandiffoundtobesinners,whenherisesupto judge terribly theearth?Whatsanctuaryorcityofrefugeshallweflytothatwemaybesecure?Alas!therewillbenoescaping;hisvengeanceinthatdaywillovertakeandruinus.

Thinkofthis,andthinkwhetheryoucanfinditinyourhearttosin,ortothinkitalittleorlightthingtosinagainstGod,andsuchaGod,whatevermaybethepretextforit.Letmesaythisfurther,thatevenifGodhadnotlaidsomanyobligationsuponus,yetwewereboundnot tosinagainsthis sovereigntyand theauthorityhehasoverus.Butwhenhehumbleshimself and grants so many kindnesses to us, it would be monstrousingratitude and rebellion to sin against him, nomatterwhat profitablepleasuremight come tous thereby, andnomatterwhat reasonmaybeallegedorpretendedfordoingso.

(5)Howtranscendentlyandincomparablybeautifulathingisholiness!

HowlovelyathingitisintheeyesofGodandoughttobeintheeyesofmen! This is the thing that is so agreeable and pleasing to God, soadorningandbeneficialtoman.Theblackspotofsinsetsoffthebeautyof holiness. But I have already spoken of this in a separate discoursewhichisbeingpublished.Iwilltherefore,referyoutothatandshallsaynomoreonthissubjecthere.

3. INFERENCES FROMTHE CONTRARIETYOF SIN TO THEGOODOFMAN

(1)Thattheywhoseekforanygoodinsinaremiserablymistaken.

Assin is,soare itseffects,whollyevil toman.Therearesomewhocallevilgood(Isaiah5.20),orasitisinthemargin,whosayconcerningevil,IT1SGOOD.Theythink,anddonothesitatetosayastheythink,thatevilisgood.Theyplacetheirchiefhappinessinthechiefestevil,thatis,insin,and they love evil more than good, as is said of Doeg and such as he(Psalm 52.3). Howmany there are who not only undo themselves but

takepainsandpleasuretodoso!Theythinkitstrangeindeed,thatothersarenotsomadasthey,andrunnotwiththemtothesameexcessofriot(1Peter4.4).Allthisproceedsfromthesamemistake, thatevil isgood,thatis,goodtothem,bringingprofit,honourorpleasuretothem.Thisiscalledthelustoftheeye,fleshandprideoflife(1John2.16);fromitcamethefirstsin(Genesis3.6).Buttheeventprovedthen,asitwillalwaysdo,thattheygathernograpesfromthornsnorfigs fromthistles.Theyseekthelivingamongthedead,andmayaswellfindeaseinandfromHellasgoodinandfromsin.

The morsels of sin are deceitful, though called dainties. Sin is a merecheat;withfalseshowsitdeceivestheheartofthesimple.Howeversweetthestolenwatersofsinseemtobeinthemouthandtothetaste,theywillbe gall andwormwood in the belly, bitterness in the latter end.All thecorruptionthatisintheworldcameinbylust(2Peter1.4),andalllustisdeceitful(Ephesians4.22).Thusthewomanwasfirstdeceivedandbyhertheman (1 Timothy 2.14). Instead of being asGodwhich they thoughtwaspromised, they became as theDevil,whichwas the thing intendedanddesignedbyhim.SinfirstdeceivedandthenslewSt.Paul,ashesays(Romans 7.11). It pretends tobringmilk andbutter in a lordlydish, asJaeldidtoSisera,butthehammerandnailisinitsheartandhand.Theywhoservediverse lustsaredeceived,as theApostlesays(Titus3.3).Alltheservantsofsinaredeceived,notofsin’swages,butbysin’spromises.Thoughtheysportthemselves,whiletheyplayandnibbleatthebaitlikesillyfishes,itisonlytotheirowndeceiving,foranevilhearthasdeceivedthem(2Peter2.13).ThereforetheApostleexhortsustotakeheedlestwebehardened through thedeceitfulnessof sin (Hebrews3.13). Sin’s firstworkistodeceiveus,andwhenithastherebydrawnusin,ithardensandsodestroysus.Ishallseektoprove invariouswaysthedeceitfulnessofsin.

1.Thereisnot,norcantherebeanyprofittomanbysin.Canthatwhichwrongshissoulbeprofitable?Whatdothitprofitamantogaintheworldand lose his soul? Sin costs dear, but profits nothing; theymake a badpurchasewhobuytheirdamnation.WhatdidCaingetbykillingChristinAbel, his type, or Judas by sellingChrist? Surely he bought damnationdearly thoughhe soldhisSaviour cheaply.Takeyourmoney,he said, I

have sinned.The knowledge that he had committed that sinmadehimwearyofhisgainandofhislife.HegotHell,or,asitissaid,DevilandAll.What profit does anyone have by that of which they are ashamed(Romans6.21).All theworks of darkness are unfruitful as to any good(Ephesians5.11),butgoodworksareprofitable(Titus:1.8).Sinisaveryexpensivething; itcannotbemaintainedwithoutgreatcost.Menmightbuildhospitalsatacheaperratethantheycanmaintaintheirlusts.Somemen’s sins cost themmore in a day than their families do in a week,perhaps in a year. Some starve their families to feed their lusts, whichhaveturnedmanyoutofhouseandhome,andreducedgreatestatestoacrust of bread, quite apart from what will happen hereafter. Lustsconsume health and wealth (Proverbs 5). Gluttony, drunkenness anduncleannessarecostlyandexpensivesins.

Objection.Itmaybesaid,Itistruethatthesearecostlysinsindeed,butwhathaveyoutosayaboutcovetousness, that frugalandthrifty,savingandgettingsin?

Answer. Covetousness and all it gets or saves is unprofitable. Forconsider:

(i)Allthatisgottenisnotgain.Iwilltellyouwhatawisemansawandsaid:‘ThereisasoreevilwhichIhaveseenunderthesun,namely,richeskept for the owners thereof to their hurt’ (Ecclesiastes 5.I3). Here areriches,andricheskept,butit istothehurtanddetrimentoftheowner.Betterforhimnottohavehadthemornottohavekeptthem.Didtheyprofit him? Yes! if hurt can be profit! but not otherwise. ‘Those richesperishbyeviltravail:andhebegettethason,andthereisnothinginhishand’(verse14).Hecanleavehissonnothing, for it isnot inhishand.Whilehehadhisriches,hecouldnotsleep for them(verse12),andhisabundancemadehimpoor.Perhapsitwashiscrimethathewasrich,andsomeone more powerful than he, like Vespasian, finding him like aspongeswollenand full,mustneedssqueezehimand leavehimhollowandempty.Thehistoriestellusoftimeswhentheacquiringofestateshasbeenthegreatestcrimepeoplehavebeenguiltyof,eventhoughtheyhavebeenchargedwithseditionortreason.

(ii) Covetousness itself may be a thief, and rob men of the use and

comfortoftheirownpossessions.Thecovetousmanalwaysneedsmoreand is in truth the poorestman in theworld; ‘There is one alone, andthereisnotasecond;(heisasingleman,unmarried,withoutasecond-self)yetistherenoendofallhislabour…neithersaithhe,ForwhomdoI labour, and bereave my soul of good?’ (Ecclesiastes 4.8). Is thisprofitable?No!Itisasoretravail,forhehasnotthepowertoeatthereof(Ecclesiastes 6.2). To fill his purse he starves his belly and begrudgeshimselffood.

(iii)No matter howmuch you have, and howmuch you use it, it willnever satisfy, and thereforemust vex you.No satisfaction, no profit! Aman’s aim is satisfaction (Luke 12.19), but the eye is not satisfiedwithseeing nor the ear with hearing (Ecclesiastes 1.8). Now if these thingscannotsatisfythesenses(Ecclesiastes6.7),muchlesscantheysatisfythesouls of men. What adds to the vexation is that the love of moneyincreasesfasterthanthemoney,sothat‘hethatlovethsilvershallnotbesatisfied with silver; nor he that loveth abundance with increase’(Ecclesiastes5.10,11).

(iv)Youwillnot carryawaywithyouonepenny,andwhere then is theprofit?Itmaybe thatyouwill say thatnoneof theabovearguments fityourcase.Butthismustbeyourcase.Whatyouleavebehindyouisnoneofyours,butyoudie thepoorer for leavingyourrichesbehindyouandnothavinglaidupyourtreasuresinheaven(1Timothy6.7,19).Therichmansaidtohissoul,Thouhastgoods;butourSavioursaidtohim,Thoufool,thoumustdietonight,andwhoseshall thesethingsbe?Notthine!What do you get by all your getting, to leave everything behind you?Indeed,perhapsyouwillleaveeverythingtotheverypersonswhomyouwould least wish to enjoy it (Psalm 39.6; Ecclesiastes 2.18-21). To gonakedoutoftheworldisasoreevilandofnoprofit(Ecclesiastes5.15,I6).If you enjoy everything to your dying day yet then you lose all; andperhapsyounotonlyloseit,butlosebyit.Richesdonotprofitinthedayofwrath,andsurelythatcannotbeworthmuchwhilewelivethatwillbeworthnothingwhenwedie.

Besides, there is no man in more danger to lose by getting than thecovetousman,who is in the readyway to lose his soul; for the love ofmoneyis the rootof all evil,whichwhile somehave covetedafter, they

have got nothing by it but the loss of their souls, being drowned inperdition(1Timothy6.9,10).Moreover,takericheshereforthepresent,whiletheyareattheirbest;thepainsofgetting,thecaresofkeeping,andthefearoflosing,eatoutthecomfortofhaving.Soallmustsubscribetowhat our Savior said, that a man’s life--neither the length, health orcomfort,muchlessthehappinessofaman’slife--doesnotconsistinthethingshe enjoys in thisworld; lifeneedsmoreandbetter things.Whatsillyfoolishthingsaresinners!Toplacethegoodofprofitinthatwhichisnotonlyunprofitable,butexpensive!Topaysodearapriceforsovileacommodity!TopayaccordingtotherateofHeavenandtobeputoffwithHell!We laughat thesimplicityandchildishnessof littleoneswhowillpartwithgoldforatoyoranovelty;buthowmuchmoreridiculousandworsethanchildisharetheywhorisktheirprecioussoulsforthatwhichdoes not profit! They are like the king who is said to have sold hiskingdomforadraughtofwater;orlikeIsraelwhomGodupbraidedthattheychangedtheirgloryforthatwhichdidnotprofit,andleftandpartedwith a fountain of living waters for an empty cistern that had none,indeed, for a broken cistern that could hold nowater, not even a drop(Jeremiah2.13).

Sinnersoftenaskthisquestion,WhatprofitisthereifweserveGod?(Job21.15). In answer I say that godliness is profitable at all times, forhereandhereafter; ithas thepromiseofboth lives, thisand that tocome (1Timothy 4.8). But let me ask them what I wish they would often askthemselves,Whatprofit is there ifwesin?asJudahaskedhisbrothers,Whatprofitisthereifweslayourbrother?(Genesis37.26).Surelythereisnonebutshameandsorrow.Youmayputyourgainsinyoureyesandweepitout;ifnot,agreaterlosswillcometoyou.

Thuswehaveseenthatnogoodbywayofprofitcomesbysin,no,evenbythat which is called the most profitable sin, covetousness. So ourinferenceholdsgood,thatthoughyouseekgoodinevil,youaremistaken.

2.There isnohonour tobegainedbysin.Sin isnotacreditable thing.Granted, there are some who glory in and boast of their sin, but theyglory in their shame (Philippians 3.19), and surely sooner or later theywillbeashamedoftheirglory!Sinisnotathingofgoodreport;ithearsbadlyofitselfandhasabadnamethroughoutthewholeworld.Canthat

be honourable which is unreasonable? Can that be an honour to manwhich debases and degrades him? The unreasonableness of sin isapparentfromthereasonablenessofthelaw;sinhasnoreasonforit,forthelawisagainstit.ThatsindegradesmenIhaveshowedalready.Takethe finest things of this world, in which men pride themselves; theycannot cover the nakedness of sinners, much less be an ornament orhonourtothem;forthatwhichisadisgracetothesoulcanneverbeanhonourorgracetothebody.Thatwhichmen,generally,areashamedtoown,atleastunderitsownname,cannotbeanhonourtothem.Yetevenifalltheworldweretoadmireandcelebratethegrandeurofsinners,Godcounts them vile, though they are exalted in the world, and God isdoubtless the best judge of honour. That which is abominable to Godcannot be honourable to man. Even an appearance of righteousness,which ishighlyesteemedamongmen, isanabomination in thesightofGod,muchmorethenissinitself(Luke16.15).

3. There is no pleasure to be had from sin. It is true, indeed, that thepleasures of sin are much talked about. We read of some who takepleasure in unrighteousness (2 Thessalonians 2.12) and of some soimpudentandbrazen-facedthat,thoughtheyknewthejudgmentofGod,yettheytookpleasureindoing,andinthemthatdid,suchthingsaswereworthy of death (Romans 1.32). There have been those, too, who havelived inpleasureontheearth,andseemed togrow fatby it,nourishingthemselves, but it was only for the day of slaughter (James 5.5).Notwithstandingall this,wedonotdoubt thatweshallmake it evidentthatthereisnosuchthingasmentalkanddreamof,thatis,pleasurein,fromorby sin.Pleasure is the contentment and satisfactionof aman’smindinwhathedoesorhas;butsinnershavenoneofthisfromsin.

a. There is no peace to the wicked. This is told us by the God whosearches their hearts and knows what is there (Isaiah 57.21). TheSeptuagintreads this verse:There isno joy,nopeace,norpleasure,noserenity,noronehalcyon-day,fortheyareliketheragingsea,castingupmireanddirtby reasonof its rollinganddisquiet.Toappearance,menseemtolaughandbemerry,butGodseesthattheyhavenopeacewithin.AndIwouldratherbelievetheGodoftruththanlyingmen,forlietheydowhentheysay that theyhavepeaceorpleasure insin.Solomon ‘saidof

laughter, It ismad, and ofmirth,What doeth it?’ And in themidst orheartoflaughter,theheartissad.

b.Sininitsverynaturecannotaffordpleasure,sinceitiscontra-naturaltoMan.Therefore theheathenphilosophers could say thatpunishmentfollowsontheheelsofguilt,astheScripturesays,Ifthoudoestnotwell,sinlieth(likeadog)atthedoor(Genesis4.7).Anotherwritersaysmoreexpressly thatpunishmentnotonly succeeds sinbut that theyare borntogetherandaretwins.Fortheywhodeservepunishmentexpectit,andwhoeverexpectspunishmentsuffersitinadegree.Thusthesinnerishisowntormentorandsinhistorment.Ourknowledgeofhavingerredkeepsreturningandcomplainingof thefaults,andthe impressionof the faultwill bring fear, which fear has torment, even if there were no moretorment to come. The upbraidings of conscience mar mirth and makepleasureverydispleasing.Whatpleasurecanitbetofeelthereproachesofmeateventhoughittastespleasant?Poisonitselfmaybesweettothetastebutnotthereforepleasant;forregretsandominousbelchingsdonotspeakofpleasure.Whatevercrossesandthwartsnatureisapunishment,not a pleasure, and such is sin to primitive and created nature. And ifhabitandasearedconscienceseemtodenythesenseofsuchregrets,yetthatonlyarguesthecasetheworse.Forwhatpleasurecanthatbewhichbenumbsamanandmakeshimnotonlystupidbutdead?Theywholiveinsuchpleasuresarebytheinfallibletruthdeclaredtobedeadwhiletheylive(1Timothy5.6).Whenstupiditymaypassforpleasure,anddeathforlife,ordreamsforenjoyments,sinmaythenbepleasant.

c.Sincannotfilluptheboundlessandinfinitedesirewhichisintheheartofman,butdisappoints it.There can thereforebeno satisfactionby it,but of necessity,much vexation. Lusts are like the horse-leech and thegravewhichneverhaveenough,butcry,Give,Give.Todesireshowsthatsomething is lacking,andagain todesire shows thecontinuanceof thislack. Hence, sin has changed so often, or, as the Apostle says, servesdiverse lusts. These changes and varieties clearly show the poverty oftheirentertainmentsandtheemptinessoftheirpleasure.Whilemenseekto quench the thirst of sin by giving it salt water to drink they onlyincreaseit.Indeed,everymanmayfinditmuchmoreeasy,pleasantandsatisfactory tomortify than to gratify sin, to deny rather than fulfil the

desires of the flesh. For men to be constantly contradicting andswimmingagainst thestreamof theirconscience,which tells themtheyoughtnottosin,andiftheydo,chidesthemforit,mustneedsbeuneasyandunpleasant.Men’s sinsmake themsick,asAmnon’sdid; so fararethey frombeingpleasures.Todesire thepresence ofwhat is absent,ortheabsenceofwhatispresent;orthecontinuanceofwhatcannotbekeptor would, if kept, surfeit a person, as constant drunkenness andintemperancedoes,must inevitablybe very tedious. Suchmen, even inthefulnessoftheirsufficiency(Job20.22),cannothelpbutbeinstraits.If they gratify one of their lusts, they displease another: if they gratifypride and prodigality, they displease covetousness and so are still farfrompleasure.Theyaredistractedandslainbyoneorotheroftheirlustsall the day long. They have fightings without andwithin; indeed, goodmen are not persecutedmore by the Devil and the wicked world thanthese men are tormented by their irregular and inordinate fleshlyappetitesandcarnalinclinations.

Yetforallthismenareloathtobelievethatthereisnopleasurefromsin.TheysaythatthisiscontrarytotheexpressionsofScriptureandtotheirexperience.TheScripturementionsthepleasuresofsin(Hebrews11.25),andwefindpleasureinit.Thusmenareapttopleadforsinandtobeitsadvocate.Theywillclingtoanyscripturethatonlyspeaksofsuchathingas sinful pleasures, even though it disowns and disallows them. As forthat misunderstood text in Hebrews, let me say that Moses cannot bechargedwithanysinfromwhichhedrewpleasure;andthereforebythepleasuresofsinarenotmeantsuchpleasuresas flowfrom,butsuchasleadtosin.Thatis,hedeclinedthepleasureswhichwouldhaveinclinedhimtosin.Pleasuresareallurementsandbaitstodrawmentosin,asinthe case ofEve; the treewas pleasant to the eyes and inviting, but hertasteanddigestionfoundnopleasurebutbitternessfromthefruit.ThusMoseslivedwheretherewerepleasureswhichtendedtoorwereabusedto sin. Indeed, therewere such pleasures as he could not have enjoyedwithoutcommitting the great sin of afflicting the people ofGod,whichtheEgyptiansdid,andofbeingcrueltothem,insteadofdeliveringthem.So this scripture says nothing in favour of sin, or that there are anypleasurestobehadbyorfromit.

Yeteven ifwewere to take this text as they interpret it, all that canbesaidofitisthis,thatitspeaksastheythink;notthatthereare,butthatthere are thought to be, pleasures of sin. It is a common thing for ascripture to speak of a certain thing as if it were, and to say that it is,whenitisonlysupposedtobesobyothers.Forexample,‘Therebegodsmany,andlordsmany’(1Corinthians8.5);notthattherereallywereanysuchgods, but thatbyothers theywere reckoned so tobe. Similarly inthis text, he speaks according to the manner of men concerning thepleasuresofsin,astheyarereputed.ThisisconfirmedbyapassageoftheApostle Peter, ‘They count it pleasure to riot in the daytime’ (2 Peter2.13).Itisnopleasure,buttheyaccounteditapleasure.Certainly,itwasnopleasure, for theyonlyenjoyedamock-sportorpleasure,while theysportedthemselvesintheirowndeceivings.Soincountingitpleasuretoriot,theydeceivedthemselves;theysupposeditsportandpleasure,butitisnotso.

Yet again, if there is any pleasure, it can only be to the physical andsensualpartoftheman,whichisapleasuretothebeast,nottotheman.The body is only the case ofman, amud-walled cottage thatched overwithhair. It is the soul that is theexcellencyandgloryof theman, themanof theman.Whoever, then,would takea rightmeasureofwhat isgoodoreviltomanmusttakeitespeciallywithrespectandrelationtothesoul. Thatmanwho bade his soul take its ease in eating and drinkinggreatlymistookitsnature.Alas!Thesoulcannotfeedonflesh,foritisaspirit and must have a diet peculiar and proper to a spirit, that isspiritual.Quiteoftenthepleasureofthebodyprovestobethesoul’spain.To eat anddrink is the body’s pleasure, but gluttonyanddrunkenness,whicharethesinsofeatinganddrinking,arethesoul’spain,andmanytimesthebody’stoo.Torestwhenoneiswearyisthebody’spleasure,buttobeidle,whichisthesinofrestandease,isanafflictionandtroubletothesoul.

Furthermore,thatwhichmencallthepleasureofsinisboththeirdyingandpunishment.Manylaughandaremerrybecauseofthesicknessanddisorderfromwhichtheyaresufferingtheysayofthosewhoarebittenbythetarantulathattheywilllaughthemselvestodeath.Somepeoplearesoticklishthattheywilllaughatthewavingofafeather,butthisisaproof

oftheirweaknessandfolly,twoilldiseases.Manypeopletakepleasureineating lime,mortar, coals and such-like trash, but it is froma sicknesswhich vitiates and corrupts their palate.Would they otherwise feed onashes if they did not suffer from the disease of green sickness? Sowhoever pretends to find pleasure in sin proves himself to bedistemperedanddiseased,andsufferingfromtheoldanddeeply-rooteddiseaseofbeinginsin,indeeddeadinsin.

Sin is a punishment aswell as a disease. It is false pleasure, andwhattruermiseryistherethanfalsejoy?Itislikethepleasureofthemanwhoreceivesmuchmoney,butitisallcounterfeit,orthepleasureofthemanwhodreamsofafeastandawakessohungryandvexedthathecouldeathisdream.Forthisreasonsinshouldbedoublyhated,becauseitisuglyandfalse,becauseitdefilesandmocksus.

Yetevenifthereisanypleasure,itisonlyforaseason,averylittlewhile.It is soonover and gone, like the crackling of thornsunder a pot; ‘Thetriumphingofthewickedisshort,andthejoyofthehypocritebut foramoment’ (Job 20.5). Themiseries of sin, on the contrary,may be andindeed,withoutrepentance,willbeeternal.Justasthesufferingsofthispresent lifeare to thegodlynotworthy tobecomparedwith the futureglory, so the pleasures of the wicked are, even the best of them, asnothing,comparedwiththefuturemiserywhichawaitsthem.Certainly,then,thosepleasureswhichmenmustrepentof,orbedamnedfortoalleternity,arewoefulandruefulpleasures.

Allinall,then,theinferenceisundeniablethatthereisnoprofit,honour,orpleasuretobehadbysin,andthattheywhoseekforalloranyofthesethingsinsinactasthosewhowouldseekeaseinHell,theveryplaceandelement of torment. If good is not good when better is expected, howmiserably vexatiousmust theirdisappointmentbe?Whenmen lookforgoodandpeace,butevilandtrouble,andnothingelse,comesuponthem;whentheyblessthemselvesandsay,Weshallhavepeacethoughwewalkinthe imaginationsofourheart, toadddrunkennesstothirst, theLordwillnotsparethem,butthentheangeroftheLordandhisjealousyshallsmoke against them (Deuteronomy 29.I9).When they shall say, Peaceandsafety,thensuddendestructionwillcomeuponthem,astravailuponawomanwithchild,andtherewillbenoescaping(1Thessalonians5.3).

Therearestillother inferencestobedrawnfromthesinfulnessofsin.Ishallmakeonlyafewbriefcommentsuponthem.

(2)Timespentinsinisworsethanlost

Mostof thepastime in theworld is lost time, but sinning timeor timespentinsinisworsethanlost,foritmustbeaccountedfor,andwhocangiveagoodaccountofevildoing?Whilemenliveinsin,theydonothingbutundothemselves.Manwasnotsentintothisworldonlytoeat,drink,sleepandplay,muchlesstosin,butas intoagreatworkhouse, toworkfor thegloryofGod (John 17.4), and so toworkouthis own salvation,andthatwithfearandtrembling(Philippians2.12).Theywholiveinsin,however,workouttheirdamnation,andthatmanytimeswithoutfearortrembling; but theywill have a great store of thesewhen they come toreceivetheirjustdoomanddamnation.

Time is a most precious commodity, for eternity depends upon thismoment. Asmen sow in this seed-time, they will reap in that harvest.Timeisaprophetforeternity:asmenliveheresomusttheyliveforever.They who sow sin must reap death (Galatians 6.8). Time is to beredeemed (Ephesians 5.16), and every day is to be numbered, greatlyvalued and improved, that wemay apply our hearts towisdom (Psalm90.12). And this is wisdom, the fear of the Lord; and this isunderstanding,todepartfromevil(Job28.28).Thisiswisdom,toknowanddowhatistheacceptablewillofGod(Matthew7.24;Ephesians5.15-17).Wemaybesaidtobe,butnottolive,ifwedonotlivetoGod,andalltime that is not so spent is but mis-spent and worse than lost. Poorpeople who are demented and have lost their understanding wear outtheirdaystolesslossanddisadvantagethandosinners.

(3)Theywhomockatsinareworsethanfoolsandmadmen

‘Foolsmakeamockatsin’(Proverbs149).Tellthem,asLotdidhissons-in-law,thedangertherein,thejudgmentsthathangovertheirheadand,aswithLot,yeseemtothemasonethatmocketh(Genesis19.14).Theylaughatit,asifGodwerenotinearnestwhenhethreatenssinners,andas if theywhopreach against sinwere only ridiculouspersons. ‘It is as

sporttoa fool todomischief(Proverbs10.23),andtherearesomewhosportthemselvesontheirwaytoHell,asifitwerebutarecreation!Whatfoolstheyarewholaughattheirownfollyanddestruction!Itisadevilishnature inus tomockat thecalamityofothers,but to laughatourowncalamityseemstobeworsethandevilish.Therearemany,toomany,whomourn under affliction, yet laugh over their sins; they sigh and weepwhenthey feelanyburdenontheirbodybutmakemerryat thatwhichdestroystheirsoul!Cananythingbemoremadthanthis,tolaugh,mockandmakesportat thatwhich isaburdenandweariness toGod(Isaiah1.14;Amos2.13);whichisthewounding,piercingandcrucifyingofChristJesus (Zechariah 12.10;Hebrews 6. 6);which is a grief to the Spirit ofconsolation(Ephesians4.30);whichisatroubletotheholyangels(Luke15.7,10); which wrongs and undoes their own souls (Proverbs 8.36) 1Suchissin.

(4) Sin being so sinful, infectious, and pernicious, it can never be wellwithamanwhileheisinhissins

WasitwellwithDives,thoughhefareddeliciouslyeveryday?No,itwasbetterwithLazaruswholayathisgatefullofsores.Forthatiswellwhichendswell,which isnever thecasewithsinners.Even if judgment isnotexecuted speedily, itwill surely come, for they are condemned already,beingsonsofdeathandperdition.Noman,then,hasanycausetoenvytheprosperityofsinners;itisnotgoodenoughtobeenvied,butitisbadenough to be pitied. They are only fattened for, and thereby fitted todestruction. ‘Theprosperityof foolsshalldestroythem’(Proverbs1.32).It is their folly alonewhichactuallydestroys them,but theirprosperitydoublesit,anddoesitwithavengeance.Theprosperoussinnerisintheworstplightofallsinners;theyaresetinslipperyplacesandshallbecastdownfromtheirheighttothedepthsofdestruction(Psalm73.18).

(5) Sin’s utter sinfulness argues that men should become religiouswithoutdelay

Thismaypreventagreatdealofsinwhich,unlessamanisreligious,andstrictlyso,earlyinlife,iscertaintocomeabout.Howpreciousanddearshouldthatthingbetouswhichpreventssoperniciousanddestructiveathing as sin!How industriously carefulwe should be to keep ourselves

fromthatwhichwillkeepusfromhappiness!HowambitiousweshouldbetoenjoythatwhichcapacitatesusforenjoyingGodforeverandwhichgivesusthefirst-fruitsofithere!Indeed,wecannotbetoosoonnortoomuchreligious,butthesoonerandmorethebetter.Ifeveryoumeantobereligious, there isnotime like thepresent,nodaybetter thantoday.‘Remember now thy Creator’ (Ecclesiastes 12.1), for so the word runs,thatis,GodinChrist,forhecreatedallthingsbyChristJesus(Ephesians3.9;Colossians1.16).Remembernow,inthedaysofthyyouth,beforetheevil days come, when thou shall say, I have no pleasure in them(Ecclesiastes12.1);notonlywillyouhavenopleasureintheevildaysofsickness,deathandjudgment,thatevildaywhichyouputfarfromyou,butnone in the remembrance of your youthful days.Youth is themostproperseasonofallourdays,andnow is themostproper seasonofallouryouthtorememberGod in. Ifyousay,wewilldo thatwhenweareold,foritisnowspringtimewithus(ourMay-time),andwewillthinkofreligioninawinter’snight;donotboastoftomorrow,youngasyouare,for you areold enough to die. This night your soulmay be taken fromyou,andyoumaybeinHelltomorrow!

Therefore take the wise man’s advice, ‘Rejoice, O young man, in thyyouth,andletthyheartcheertheeinthedaysofthyyouth,andwalkinthewaysofthineheart,andinthesightofthineeyes’(Ecclesiastes11.9).Yes.yousay,withallourheartswewill takethisadvice;we like itwell,foritispleasingdoctrine.Wewouldrathermindthisthantobeholy;wewill be debonair and jovial, for we do not care for severe preachers ofstrictness and devotion.Wewill laugh and sing, drink and dance awayourtimewhilewehaveit.Butdonotmistake,Solomonspeaksironicallyandhassomethingelsetosay;takeall,andthen,ifyourejoice,itwillbewith trembling; rejoice, but; let your heart cheer you, but; walk in thewaysofthineheartandeyes,but;butwhat?‘Butknowthou,that forallthesethingsGodwillbringthee into judgment’(Ecclesiastes11.9).Howwill youanswer foryourvanityand follies, yourpride andwantonness,your drunkenness and debauchery then? Oh, remember your Creatorbefore that evil day comes, and prevent a life of sinwhich is themostmiserable life in theworld!ForGodhaspromised that if you seekhimearlyyouwillfindhim,andinfindinghimyoufindeverything(Proverbs8.17-21).

Rememberhiminyouryouth,formemoryistheninitsprimeandmostflourishing.Shallhe,whogaveyouyourbeingandmemory,beforgottenbyyou? IfGoddidnot rememberyou,whatwouldbecomeofyou?SeewhatislikelytobecomeofyouifyouforgetGod(Psalm50.22).Howevergoodandhoweverexcellentyourmemory is, I amsure thatyouhaveaverybadoneifyouforgetanddonotrememberyourCreatorinthedaysofyouryouth.Ayoungman’sgloryishisstrength,andwillyougiveyourstrengthtosin,whichisduetoGod(Mark12.30)?God’ssacrificesweretobeyoung;thefirst-ripefruitsandthefirst-born(whichisthestrength,Genesis49.3)weretobededicatedtoGod;hewillnotbeputoffwithlessnow.God’s chiefestworthieshavebeenandarehis youngmen (I John2.13,14);God’smenofvalourareyoungmen.Theprincesofthisworld,liketheRomansofold,makeuptheirarmiesofyoungmen,thefloweroftheirarmyisofyoungandstrongmen;andshalltheKingofkingsbeputoffwithwhat is decrepit andworn out?No, hewill not!Go, offer it toyourgovernor,willhebepleasedwithoraccept suchpersons (Malachi1.8,13,14)?Hewillnot,neitherwillGod,whoisagreatKing,theLordofHosts,whoseNameisdreadful.

Theywho have been religious early are greatly famed and honoured intheScripturerecords.Godistakenwithandremembersthekindnessoftheir youth (Jeremiah 2.2). Abel, though dead, is spoken of with anhonourabletestimony,eventhatofGodhimself,forservingGodsoyoungand so well (Hebrews 11.4). Joseph was very early religious; so wasSamuel. Jeroboam’s little son is not to be forgotten, for God hashonouredhim.KingJosiah,Daniel,andthethreechildrenoryoungmanofIsraelareallenrolled inthecourtofhonourandheaven.IntheNewTestament,St.JohniscalledthedisciplewhomJesusloved,hisbosom-favouriteanddarling,andthereasonusuallygivenisbecausehecametoChrist and became his disciple while still very young. It is said incommendation of Timothy that he knew the Scriptures from a child (2Timothy3.15).

Many parents are afraid to have serious and divine things taught theirchildrenlestitmakethemmelancholyanddepressthem.ButisanythingbetterabletofitthemforservicetoGodormanthanreligion?Orisanyspirit comparable to that true greatness and gallantry of spirit which

consists in being afraid to sin? We should teach children moral andreligiouscourageandbravery,whichfearstosinmorethantodie,andtomakethechoiceofMoses,preferringthereproachesofChristbeforethetreasuresandpleasuresofthisworld.Inthiswaytheyarelikelytoattainbetternamesandgreaterwealth,toenjoymorepleasureandprefermentthananythat thisworldcanconferuponthem.Theywhoare taught toloveandserveGodbestarebestbred;andtheyattainmosthonourwhohonourGod,forthemwillGodhimselfhonour.

I do not speak in derogation of anything that passes for virtue amongmen,and that is attractive and genteel. Iwould, however, press you tomore,towhatiscommendabletoGodandinhissightofgreatprice,thatis,torememberhiminthedaysofyouryouth.Forevildaysarecoming;sickness,oldage,deathisapproaching:theJudgeisatthedoor.Certainlythatisbestwhileweareyoungthatwillbebestwhenweareoldanddie;and that can be worth very little at the beginning which will be worthnothingattheendofourdays.Thesinsofyouthwilllieheavyuponoldage.EvenifGodgiverepentancetoyouwhenyouareold,itwillcostyouthemorebecauseyoudidnotrepentsooner,andyouwillregretthatyouhavebeen so long in sinand that youhaveonlya littlewhile to live inwhichtotestifyyourconversion.Jobthoughtitsadtopossessthesinsofhisyouth(Job13.23,26).Thingsthataresweet inyouthoftenprovethebitterness of old age, and what are pleasures while young bring painswhen old. This made King David pray to God that he would notrememberagainsthimthesinsofhisyouth(Psalm25.7).ThoughImightaddmuchmore,Isupposethiswillsufficetoshowhowimportantitisforustobereligiousearly,sincesinissodangerousanddestructiveathing.

(6)Sinbeingsopernicious,howwelcomeshouldtheGospelbe

It brings the good and joyful news of the Saviour, telling us how to besaved fromsin, thecauseofwrath,and fromwrathas theeffectof sin.Howbeautiful, then, shouldbe the feetof thosewhobring thisblessedremedytous(Romans10.15)!Ifwehadgoutoragallstonewhatwouldwenot give for a remedy, an infalliblemedicine to cureus?Wealwayswelcome surgeons though they cause us pain, and apothecaries thoughtheybringusloathsomedrugs;indeed,sodearishealthtous,thatwenotonly thank but reward them too.What a welcome, then, should Christ

andhisgospelhave!Theycomewithsavinghealthtocureusoftheworstofdiseasesandplagues,thatofsin.Surelyweshouldpresswithviolence,andbesoviolentastobesiegeheavenandtakeitbyforce;andweshouldno lesshastentoreceivethegospel,andtake intous thewineandmilkthereofandthewatersoflife,seeingthatwemayhavethemsofreelyfortheasking! It is true thatour salvation costChrist Jesusdearly, butheoffersittousatacheaprateandweshouldnotletHeavenbesothinly,andHellsopopulouslyinhabited,whensalvationmaybehadataneasierratethangoingbeyondtheseaforit(Romans10.6-10withDeuteronomy30.12-14).Sinceitissofaithfulasayingandworthytobereceived,donotbesounworthyastorefuseit,andwiththattorefuseyourownsalvation!

4.EXHORTATIONANDCOUNSEL

Itmaybethatsomepoorsoulorothermaybeprickedinheartandcryout like the Jews,What shall we do? (Acts 2.37), or as the jailor, Sirs,what must I do to be saved? (Acts 16.30). Is there any hope for poorsinners? Is there any balm inGilead, or any physician there (Jeremiah8.22)?Yes,surelythereis!Asonescholarputsit,Godwouldneverhavesuffered so potent and malicious an enemy to have set foot in hisdominionsunlesshehadknownhowtoconquerit,andthatnotonlybypunishing it inHell but by destroying it. He will not only pardon, butsubdueyoursins.Ifyouwillhearhim,hearthen,thatyoursoulmaylive.HearthecallofChristJesus,beholdhecalleththee,Cometome,yethatarewearyandheavyladen,andIwillgiveyourest(Matthew11.28).AllwhowereindebtanddistresscametoDavid;youaresuchanone,cometothisDavid,forsoChristiscalled,takehiscounselandyouwilldowell.Youshalllive,andsinshalldie.Whatisthiscounselofhis?

Answer:RepentandbelievetheGospel(Mark1.15).

(1) Repent. Jesus Christ came to call sinners to repentance (Matthew9.12,13).Thiswasoneoftheerrandsuponwhichhecameintotheworld.Repentthennotonlyfor,butfromdeadworks(Hebrews6.1).Abhorbothyoursinandyourself,repentingasindustandashes(Job42.6).Befullofindignationagainst,andtakeafullrevengeuponyoursinandyourself,astruerepentancedoes(2Corinthians7.11).Tobemerciful tosin is tobecruel to yourself; to save the one alive is to put the other to death.

Thereforedonotspareit,butrepentunfeignedlyfromthebottomofyourheart.LetitgrieveyouthatGodisdispleasedwithyouforyoursin,butmuchmore that he has been displeased by you and by your sin. Bringforthfruitworthyofrepentance,amendmentoflife,thatyourrepentancemayappeartobeachangeofheartandlife,ofyourmindandmanners,notonlyareformationbutarenovation,showingthatyouareanewman.

ThegoodnessofGodleadsyoutorepentance;hemighthavedrivenyouintoitbyterrors,buthegentlyleadsyou.Itisindeedanevidenceofhisgoodnessthathewilladmitustorepent,butthathewillcallandleadtorepentanceisgoodnessmuchmore.Andwhatgoodnessisitthatheputsus to no greater penance than repentance (Jeremiah 3.13)! Godmighthavesaid,Youmustlieinhellsomanythousandyearstofeelthesmartofyoursin.Ifhehadbidyoudosomegreatthing,wouldyounothavedoneit?Howmuchmorewhenhe says,Washandbe clean--toallude to thewordsofNaaman’sservantstohim(2Kings5.13).Indeed,whatisevenmore,Godwaitstobegracious,andispatienteventolong-suffering.Hemighthavecalledandknockedatyourdooronceandthennomore,buthehas stoodandknockedandbegged, andgivenyou spaceandmeans(Revelation2.21;Luke16.31).Andwhyhashedoneallthis,butthatyoumightcometorepentance(2Peter3.9)?If,then,youdonotrepent,itisagreateraffronttoGodthanwasyourformersin.Humanurnesterrare,itis human frailty to sin, but to continue in it without repentance isdevilish.ItistodespiseGod’sgoodness(Romans2.4);itistojustifyyoursinandtoupbraidGodwithascoffasdidthosewhosaid,‘Whereisthepromiseofhiscoming?(2Peter3.4).InorderthatGod’sgoodnessmaystillprevail,Ibeseechyoutoconsiderfurther:

1.Ifyourepentyouwillbeforgiven.

‘Repentandbeconverted,thatyoursinsmaybeblottedout’(Acts3.19);theyshallbeasiftheyhadnotbeen.WhereGodgivesrepentanceforsin,he also gives remission of it (Acts 5.3I). He who hardens his heart ininpenitenceshallnotprosper;buthewhoconfessesandforsakeshissinsshallhavemercy(Proverbs28.13,14).Godlooksuponmen,andifanyonesays,Ihavesinnedandpervertedthatwhichwasright,thatis,ifanyonerepents,hewilldeliverhissoulfromgoingintothepit,andhislifeshallsee the light (Job33.27,28). Indeed,God isnotonlymerciful,but ifwe

confess our sins he is faithful and just to forgive us our sins, and tocleanseusfromallunrighteousness(1John1.9).Howthisobligesustorepent!

2.Repentanceis,accordingtoGod’sinterpretation,theundoingofalltheevilyouhavecommittedandthedoingofthegoodyouhaveomitted.

Indeed,hewhorepentsofhissintellsalltheworldthatifitcouldbedoneagainhewouldnotdoit.AndhewhorepentsfornothavingdonethewillofGod,does it in repenting (Matthew21.29).Whatgoodness is this, toputsuchaconstructiononrepentance!Shallwenot,then,repent?

3.Byrepenting,youcauserejoicingtoallwhomyouhavegrievedbyyoursin.

You have grieved your own soul; repentance will cheer it For thoughrepentancespringsfromsorrow,itendsinjoyandwillneverberepentedof (2Corinthians7.10).Youwill rejoice thegenerationof therighteous.Yea,therewillbejoyinheaven;Godandangelswillbegladandrejoiceatyourreturn(Luke15). It is thesinofmen,andgreatlyaggravated, thattheyrepentednottogivehimglory(Revelation16.9);sindishonoursbutrepentancegivesglory toGod.ThereforeJoshua said toAchan, confessthysinandgiveglorytoGod(Joshua7.19).Atthesametimewerejoicethe heart, and glorify the name of God by repentance! Shall we notrepent?Orepent!repent!Butifthereisnorepentance.

4.KnowthatGodhasappointedadayinwhichhewilljudgeyou.

Thistruthcallsuponyou,atyourperil, torepent(Acts17.30,31).Ifyoudonotdoso,youonlyenrichyourselfforhell,andbyyourhardnessandimpenitent heart treasure up wrath against the day of wrath and therevelationoftherighteousjudgmentofGod(Romans2.5).ButGodwhois longsufferingwill not be all-suffering: hewho is theGod of patiencenow,will, if thatpatience isabused,beaGodofvengeancehereafter totheabusersofhispatience.God’spatiencewillbeatanendoneday;hewillwaitforyounomore,nolonger.Hewaitedfortyyearsbutthensworeinhiswrath(Hebrews3.11).HewaitedontheJewishfigtreethreeyears,butatlastcutitdown.

Godhassetyouadayandthatistoday.Whileitiscalledtoday,hearhisvoice,andhardennotyourhearts.When thisdayofpatience isover, ifyouarestillfoundunprovided,woetoyou,foryouareundoneforever!Iprayyou,thinkofit,haveyounotgrievedGodenoughyet?Norwrongedyourownsoulenoughyet?Areyouafraidofbeinghappytoosoon?OrofgoingtoHelltooeasilyandcheaply,thatyouwillnotrepentorthatyoudelayit?Ifinthisyourdayyoudonotconsiderthethingsofyourpeace,youmayhavethemhiddenfromyoureyes,andgoblindfoldtoHellandbe damned for ever; and thenGodwill require payment to the utmostfarthing(Matthew18.23-34).Hewillbepaidallthatisdue;fortime,fortalents, formeans, formercies, forpatienceand forbearance,hewillbepaidforall.Ifheisnotglorifiedbyyounow,hewillbeglorifieduponyouthen.Ihope,however, thatyourealisethis,andthatIshallnotneedtourge or press this any further upon you. Therefore I shall pass to thesecondcounsel:

(2).BelievetheGospel

It isnotonlyrepentance towardGodbut faith inourLordJesusChristthat isrequiredforthepardoningandpurgingofsin, fordestroyingsinand saving you. Repentance is not enough, for righteousness is not byrepentance but by faith (Philippians 3.9). Prayers and tears, sighs andsorrowsarenotoursaviour;itisJesusonlywhosavesfromsin(Matthew1.21).Nonecanputoursinstodeathbuthewhodiedforoursins.DonotthinkyoucanstrikeabargainwithGod;ifalltherichesoftheworldwereyourstogive,andifyouweretogivethemall,itmustcostmorethanthattohaveyoursouljustifiedandsaved(Psalm49.6-9).Ifallthemenintheworldweretolendyoutheirblood,andyouweretoofferitup,andwiththat, your own and that of your firstborn too, it would all be too little(Micah6.7).Bringallyourrepentanceandrighteousness,and itcannotcompensateormakeamendsforonesin.Ifalltheangelsinheavenlentyoutheirwholestockofrighteousness--anditisagreatone--yetitwouldnotdo.

Nosatisfaction couldbemadenor anythingmerited for youbut by theSonofGod;heandhealoneistheSaviourfromsin,neitheristhereanyname given under haven except his whereby wemust be saved, nor istheresalvationinanyother(Acts4.12).Looktohim,then,andbesaved,

forwhateveryoursinsarehecansavetotheveryutmostallwhocometoGod by him, for he ever lives to make intercession for them Hebrews7.25).

But if youdonotbelieve inChrist Jesus, though you repent of sin andlive, as touching the law, a blameless life, as Saul of Tarsus did(Philippians3),thoughyouenjoythereputationofasaintandmayseemtoogoodtogotoHell,yetwithoutChristandfaithinhimyouwillnotbegoodenoughtogo toHaven.Though there isaChrist tobebelieved inwhohasdiedforsinners,yetifyoudonotbelieveinhimyoumaydieandbe damned notwithstanding that. Come then, come to and close withChrist,notwithan idleanddead,butwithaneffectualand lively faith.Receive awhole Christ; not only Jesus, but Lord; not only Saviour butPrince(Colossians2.6).Beaswillingtodietosinashewastodieforsin,andaswillingtolivetohimashewastodieforyou.Beaswillingtobehis,toservehim,asthatheshouldbeyourstosaveyou.Takehimonhisown terms, give up yourself wholly to him. Forget your father’s house,depart from all iniquity, and become wholly and entirely his. Let yourworksdeclareandjustifyyourfaith,bypurifyingyourheart(Acts15.9),bysanctifyingyou(Acts26.I8),byovercomingtheworld,boththegoodandevil,thebestandworst,thefrownsandflatteriesofit(1John1.4,1).ThisMosesandtherestdidbyfaith(Hebrews11).Thuscome,andthusmakegoodyourcomingtoandbelievinginChrist.

Thenyoushallbesaved;astheapostletoldthejailor,BelieveontheLordJesus Christ, and thou shalt be saved (Acts 16.30,31). They whounfeignedlyandwith theirheartbelieve inJesusshallnotbedestroyedbythisdestructivething,sin,norshalltheybedamnedbythisdamningthing,sin.JustastherewasneedofaJesusChrist,andasfaithinJesusChristisrequired,sosalvationismadecertainandassuredtothemwhobelieveinJesusChrist.Hewhoperseverestotheendshallfindtheendofhis faith, thesavingofhissoul.Hasten, then, to takeholdofhim,closewithhimandcleavetohim,ifeveryouwouldbesavedfromyoursinandGod’swrath.Doyouliketheend,andnottheway?Issalvationdesirableandisnotfaith?WithoutfaithitisimpossibletopleaseGodhere,ortobesavedhereafter.Haveyounotsoulsaswellasbodies?Wouldyounotbesavedfromsinaswellasfromsickness?HastentoJesusChrist,then,the

physician, the Saviour of souls. Is there any other Christ? Is theresalvation in any other?Has God anymore Sons to send? Is there anyotherwaytoHeaven?Havewenotbeeninperillongenough?Comenowto Christ; if ever there were reason for it, there is now.Will you needhim?Youdonow.Willhebe lovelyhereafter?He isnow.These thingsbeingso,weshouldflylikedovestothewindowsandnotstandamomentlongerlestwedie,anddieinoursins,andthenfarewelltohappinessandhopeforever.ButItrustthatthisisnotinvain.IamwillingtohopethatI have not preached from nor prayed to God in vain, that I have notexpostulatedwithandbesoughtyouinvain,butthatyouwillyetrepentandbelievetheGospel.

ThereisstillanotherthingtowhichIwouldexhortyouonthisoccasion:

(3)Sinnomore,norreturnagaintofolly

Hearandfear,anddonomorewickedly. It issadto lickupvomit,andafterbeingwashedtowallowinthemire;thelatterendofsuchisworsethan theirbeginningand ithadbeenbetter for them that theyhadnotknown the way of righteousness, than after they have known it toapostatizeanddepartfromtheholycommandment(2Peter2.21-22).Itwillbedifficult--nexttoimpossible--torenewsuchagainuntorepentance(Hebrews6.6).Whatcantheyexpectbutjudgment,fieryindignationandvengeance (Hebrews 10.26-30). 0 how the sin and condemnation ofapostates isandwillbeaggravatedWhat!afterallhiskindnesswillyoukickwiththeheelagainsthim!Aftersinhascostyousomanysighsandtearsandachinghurts,willyoumakeworkformore?Youwillhaveyourbelly-full, for the backslider in heart shall be filled with his ownways(Proverbs14.14);hewillhaveenoughofitoneday,andwillthencryout,Owhatanevilandbitter thing isapostasy!OthisevilheartofunbeliefthatmademeagaindepartfromthelivingGod,afterreturningtoservehim!

(4)Takeheedoflivinginanyone(andespeciallyanyknown)sin

Letuslayasidealltheremainsofhaughtiness,andthesinthatdothmosteasilybesetus.Letusnothaveanyfavouritesin,butoutwithourrighteyesandoffwithourrighthands,ratherthanoffend.Yea,letuscleanse

ourselves fromall filthinessof fleshandspirit,withoutandwithin, thatwemayperfectholinessandgrowuptoaperfectman,themeasureofthestature of Christ Jesus. Shall we continue in sin?No!Not in one, Godforbid!TheApostlespeaks(Romans6)asifitwerenotonlyinconsistentbutimpossibleforthosetodosowhohaveseenandtastedthattheLordisgracious.Fornowtheyseethesinfulnessofsinmuchmorethantheydidbefore,asbeingthatwhichattemptedtomurderGod,anddidindeedput theSonofGod todeath.And theysay,Shallwecrucifyhimagain?KingDavidwouldnotdrink thewater thathazardedman’s blood; howthen, they say, canwe do anywickedness and sin against the blood ofGod,whichwasshedtocleanseusfromoursin?ShallwetakepleasureinthatwhichputChristtopain,andliveinthatwhichputChristtodeath?No!Bynomeans!Shallhisloveandpowerhavenobetterinfluenceandeffect than that? Have we put off the oldman, and shall we put it onagain? Are we dead, and shall we not cease from sin? Can we say webelieve inhim, andnot obeyhim?No!No!Get youhence, all idols! Inthiswaygracious souls andnewcreaturesboth reason and resolve thiscase.

Icautionandbeseechyouthentotakeheedoflivinginanysin,whetherinthought,wordordeed:

1.Takeheedofsinninginthought.

Seeing that sin is so sinful, it is evil even to be a thinking sinner, or asinnerthoughonlyinthought.Itistoocommonlysaidthatthoughtsarefree. They are indeed free in respect of men, who cannot judge us forthem, butGod can andwill.Many peoplewho seem to bemodest andsparingastoevilwordsanddeedswillstillmakeboldwiththoughtsand,asthesayingis,payitwiththinking.Sucharespeculative,contemplativesinners.

Therearesomewhoaresowiseasnottosaywiththeirtongues,yetsuchfoolsastosayintheirhearts,thatthereisnoGod(Psalm14.1).Therearesomewhodonotactuallymurder,yetbyangerandenvyaremurderersinheartorthought,asJosephaccusedhisbrethreninsaying,Youthoughtevil against me (Genesis 50.20). There are thought-adulterers, whoperhapsneverwereordurstbeadulterersinactualdeed(Matthew5.28).

Thereareblasphemers inheart,whodonot speak itwith theirmouthsbut are like those who heard Christ forgiving sin and thought in theirhearts that he blasphemed, and so they themselves blasphemed him(Matthew 9.3-5). Some talk of the world and declaim against it as avanity,buttheythinkvainlyintheirheartthattheirhousesshallendureforever(Psalm49.11); like therichmanwhosaidwithinhimself,Thouhastmuchgoodslaidupformanyyears,asifhethoughtthesethingshishappiness. But it is said of the former that this their way is their folly(Psalm49.13),andofthelatter,Thoufool(Luke12.20).Forthethoughtoffoolishness,orthefoolishthought,issin(Proverbs24.9).Therefore itis said, Take heed that there be not a thought in thy wicked heart(Deuteronomy 15.9), that is, that there be not a wicked thought in thyheart.

Itistrue,thatallthoughtsofevilarenotevilthoughts,justasallthoughtsof good are not good thoughts. A man may think of evil and yet histhoughtsmaybegood;andamanmaythinkofgoodandyethisthoughtsbeevil.Amanthinksofevilwithgoodthoughtswhenhethinksofeviltogrieveandrepentforit,toabhorandforsakeit.Andamanthinksofgoodwithevilthoughtswhenhethinksofgoodtoneglectandscornit,tocallitevil and so to persecute it. But thoughts of sinmay be sinful thoughts,withrespecttosinpastorsintocome.

Whenmenpleasethemselvesinthethoughtsoftheirpastsins,whentheychewthecudandlicktheirlipsafterit,orasissaidinJob20.12,13,theyhideitundertheirtongue,asifitwereasugar-plum,thentheydothesinoverandoveragainbythinkingofit,althoughtheydonotactit.Inthissense, some interpreters understand the scripture, ‘She multiplied herwhoredores in calling to remembrance the sins of her youth’ (Ezekiel23.19).Sheacteditoveragaininhermemory,innewspeculationsofheroldsins.Ontheotherhand,somemen,perhapsthesamepersons,thinksinfullyofthesinstheyhavenotdone,grievingatandregrettingtheyhadnot taken such and such opportunities, and embraced such and suchtemptationsastheyhadtosin.

Also, with respect to sins to come, men think sinfully in plotting,contrivingandanticipatingwhatsinstheywilldo,althoughtheydonotdothem.Againstthiswearechargedtomakenoprovisionfortheflesh

(Romans13.14);thewordis,donotplanandcaterfortheflesh.Donotlay in fuel for such fire; do not lie in bed and plan to fulfil the lustshereafterwhichyoucannotpractiseatpresent.Iwouldmakementionofcertainconsiderationsthatyoumayseethesinfulnessofevilthoughts:

(i)Sinfulthoughtsdefileaman.

Thistheydoalthoughtheynevercometowordsordeeds,andareneveruttered or practised. Out of the heart proceed evil thoughts, murders,adulteries, etc., and these defile theman (Matthew 15.19,20).Not onlymurder and adultery, but the thought of murdering and committingadulterydefilestheman,asthistextsays;andourSavioursaysthesamein another text (Matthew5.22,28).Thus Jobmade a covenantwithhiseyesthathemightnotthink(lustfully)ofamaid(Job31.1).Soshouldwetakeheedtoourways,thatwemaynotoffend,notonlywithourtongues,but inour thoughts.For thoughtsare thewordsofourheartsandtheirdeeds; and all thewords of ourmouths and the acts of our lives comefrom our hearts. Therefore, above all keepings, keep thine heart(Proverbs4.23).

(ii)SinfulthoughtsareanabominationinthesightofGod.

Godhas a special eye to the thoughtsofmen’shearts, to thoseof goodmen(Malachi3.16),andtothoseofbadmen(Genesis6.5).IngoodmenGodvery often accepts thewill for the deed. If thewill is presentwiththem,thoughtodotheyhavenotthepower;iftheyareaswillingtodoastowillthedeed,Godacceptsthewillforthedeedalthoughtheycannotdoit (2 Corinthians 8.12; Matthew 26.41). Similarly when men will andthinkwickedly,God takes theirwill for theirdeed. Just ashe takes thegoodman’s will for the deed with acceptation, so he takes thewickedman’swillforthedeedwithabomination;forthethoughtsofthewickedareanabominationtotheLord(Proverbs15.26).TheirwickedthoughtsarelikefilthyvapoursandsmellsinthenostrilsofGod.Sinisafilthiness,and sinful thoughts have their filthiness as well as sinful actions.Thereforeitissaid,‘OJerusalem,washthineheartfromwickedness,thatthou mayest be saved. How long shall thy vain thoughts lodge withinthee?’(Jeremiah4.14).Theveryremedytellsofthedisease;iftheymustbewashed then surely theywere filthy, for sweepingwill not serve the

turn.Andwhatwasthewickednessoftheirheart?Itfollowsinthetext,the vain thoughtswhichwere there, and thesemust bewashed or theycouldnotbesaved.SoabominableinthesightofGodisthevillainyandvanityofthoughts.

(iii)Thought-sinsareroot-sinsandtherootsofallothersins.

Theyarethemother-sins,actionsbeingtheir issue(Proverbs4.23).Evildeeds are theoffspring and childrenof evil thoughts, thebranches andfruitwhichgrowoutofthisroot.Thoughtsarethefirst-bornofthesoul;wordsandactionsareonlyyoungerbrothers.Theyaretheoilthatfeedsandmaintains thewick,whichwouldotherwisegoout; life-sins receivetheirjuiceandnourishmentfromthought-sins.St.Jamesspeaksasifourthoughtswere thebellyandwombwheresin is conceived (James1.15).Nowwhenmenwould curse grievously, as Job did, they curse the dayandplaceoftheirbirth,thewombthatborethem;soshouldyoucursesinevenintheverywombthatboreit,layingtheaxetotherootofthetree.

Thewickednessofmen’slivesischargedupontheirthoughts,thatithasitsrootandrisethere:murders,adulteries,etc.,allcomeoutoftheheart,asoutofthebellyofaTrojanhorse(Genesis6.5;Matthew12.35;15.19).Onewouldwonder(aswedoatsomebirds,wheretheynestallwinter)tosee somany flocks and herds of wickedness. One would wonder fromwhatcorneroftheworldtheycome.Why,theyallcomeoutoftheheart,the rendezvous of wickedness, the inn where lodge all the thieves andtravellingluststhatareintheworldandthatdosomuchmischiefinit.All theuncleanstreamsflowfromthisuncleanfountain, thisoceanandseaofsin.HolyDavidsays,Ihatevainthoughts(Psalm119.113);thatis,anythoughtsthatareagainstthylawwhichIlove.Weallhatethatwhichis against what we love. But why does David hate the thought of sin?Becauseevilthoughtsbegetevilwords,andevilwordscorruptgood,andbeget bad behaviour. Vain imaginations beget vain conversations. It ishard for those who think well to do ill, and harder still for those whothinkilltodowell,forastherootis,soisthefruit,andbythatthetreeisknown(Matthew7.17).

(iv)Ifwehadnoothersinstobepardoned,yetwemustbegpardonforsinfulthoughts.

AmanmaythinkhimselftoHell, ifthesinfulnessofhisthoughtsisnotforgiven him. St. Peter said to Simon Magus, Repent of thy thought-wickedness, and pray if perhaps the thoughts of thine heart may beforgiven thee (Acts 8.22). IfGodwere to pardon all ourword-sins andevil deeds, and leave only our thought-sins unpardoned, we would beundoneforever.Indeed,blessedDavidwassoafraidofsinthathebegsGodtocleansehimfromhissecretsinswhichlaylurkinginhisheartandwere undiscernible there (Psalm 19.12). Even if such thoughts do notincrease to more ungodliness, which they will attempt and too easilyeffect, yet there is impiety and ungodliness enough in them to ruin useverlastingly!Iwishthatthosewhomakelightofvainthoughts,andevenofevilthoughts,asiftheyhadnoevilinthem,wouldthinkofthis.

(v)ItisthegreatdesignoftheGospeltobringthoughtstotheobedienceofChristJesus.

It is fareasier toreformmen’smanners thantorenewtheirminds; thelawsofmenmaydo the formerbut it is the lawofGodwhichdoes thelatter.Manymen, even though they had no other company, could livealongwiththesinsoftheirheartsandthoughts,pleasingthemselvesandblessingthemselves,too,intheirownvainimaginations,andactingsinsin their fancy. Indeed, theywillmore easily surrender the sins of theirtonguesandhandsthantheirheart-sins.NowtheGospelcomestothrowdownthesestrongtowers, tocastdownimaginations, toconquerwholearmiesofthoughts,toreducethesestragglingandthievishhighwaymenintogoodorderandobedience.ThisisthegloryoftheGospel,beyondallthe philosophy in the world, that it has such a great influence on theheartsandthoughtsofmen(2Corinthians10.4,5).

(vi)Conversionbegins, iscarriedonandiscompletedintheheartsandthoughtsofmen.

Itbegins there, forwhilemen are dead in sins they donot consider orregardwhat is in their heart and thoughts. Butwhen the grace ofGodcomes in power, and they receive it in truth, they begin to think andconsider,Whatshallwedotobesaved?Menareinagreatquandaryintheir thoughts, they begin to be disturbed, and their bowels are turnedwithin them.For this reason, regeneration is called the renewingof the

mind, and repentance is a change of mind; the heart becomes a newheart, and when the heart is gained, all the rest follows. If the wickedforsakehis thoughts,hewillquickly forsakehisways (Isaiah55.7).Thefirst turn is in the thoughts. ‘I thoughtonmyways,andturnedmyfeetuntothytestimonies’(Psalm119.59);thethoughtsgobeforeandthefeetfollow after. The firstmovements of the Prodigalwere in his thoughts;whenhecametohimselfhesaidwithinhimself,Iwillariseandgotomyfather.Whilehewasthusthinking--it issaid,whilehewasafaroff, justtakingthefirststep--hisfathersawhimandhadcompassiononhim.

Not only is conversion begun in, but it is carried on in the heart andthoughts especially, though not exclusively. When others, like thePharisees, study only to make the outside look fair and beautiful, thegodly man is employed about his inside, to keep his heart clean. Theprayersof godlymenare chiefly takenupabout theirhearts: ‘Create inmeacleanheart,andrenewarightspiritwithinme’(Psalm51.10).Andas one excellent writer puts it, In what lies the difference betweensincere-heartedChristiansandothers,butinthekeepingofthethoughts,without which all religion is but bodily exercise? Papists may mumbleover their prayers, hypocrites may talk, but this is godliness. Asconversionbeginsand is carriedon in the thoughts, so it is completed,finished and perfected in them; it ends there. For when a godly mancomestodie,hischiefandlastemploymentisabouthisthoughts,Heisdonewithworks, he hasmade his will and concluded all outside him;perhapshisspeechfailshim,andthenhismainworkandtheconclusion,theshuttingupof thewholematter is inhis thoughts.So thatwhenhecomesintothenewworldoftheregenerate,whilehecontinuesthere,andwhenheisgoingintotheworldtocome,hismainemploymentisaboutandinhisthoughts:therehebeganandhereheends.

(vii)Godkeepsanaccountof,andwillcallustoaccountforthoughtsaswellasforwordsandactions.

Hehasabookofremembrancewrittenforthemthatthinkonhisname;yes,andforthemwhothinkontheirsinstoowithsinfulthoughts!Thereisnothoughthidfromhim;allthingsarenakedandopenedbeforehimwithwhomwehavetodo(Hebrews4.I3),orasthewordsmayberead,beforehimtowhomwearetogiveaccount.Godknowsourthoughtsafar

off (Psalm 139.2), long before they come out into words or actions(Deuteronomy31.21). So the father saw the prodigal,while hewas stillafar off and only thinking to return. Indeed, he searches and tries theheart to this very end, that hemay give to everyman according to hisways (Jeremiah 17.9,10). God will judge righteous judgment, notaccordingtoappearance,asmendo;asthemanthinketh,soishe,andsoshallhebejudged.Menjudgeourinsidebyouroutside;ourheartbyourwork;butGodjudgesouroutsidebyourinside,ourworksbyourheart.ItisforthisreasonthatweshouldfearGodandkeephisCommandments,because God will bring not only every work, but every secret thing tojudgment, whether good or evil (Ecclesiastes 12.13,14).When the Lordcomes, he will bring to light the hidden thing of darkness, and makemanifest the counsels of the heart, that is, all the secret designs andprojects of it He will judge the secrets of men by Jesus Christ, as ourGospelteaches(Romans2.16).Think,then,thatforthoughtsyoumustbejudged, and therefore make conscience of them, for not only God’sknowledge(Scientiadivina)butman’sconscience(Conscientiahumana)willbeoneofthebooksopenedaswitnessinthatday,accordingtowhichmenshallbejudged.

Wellthen,whatdoyousay,orwhatshallIsaytoyou?Haveyouthoughtevil?Layyourhanduponyourmouth(Proverbs30.32),notonly ifyouhavedone foolishlybut if youhaveonly thoughtevil; layyourhandonyourmouththat is,behumbleandabased.Thevanityandvileness, thefolly and filthiness of our thoughts should make us ashamed. And layyourhandonyourmouthforpreventionalso.Aspeoplelaytheirhandontheir mouth when they cough, lest any unsavoury or unseemly thingshouldcomefromthem,sodoyou.Forwhatwesayinourheartsweshallsoonsaywithourlips,ifwedonotlayahandonourmouthtostoptheissue of vain thoughts from flowing out into and infecting our lips andlives,ourwordsandactions.Thishiveofdroneswillswarmifyoudonotlayyourhandonyourmouth.Thiscageofuncleanbirdswillbeopenedand they will take their flight. Your thoughts will runwaste like waterbesidethemillifyoudonotkeepastronghandoverthem.

In relation to this, take the following directions for your help andassistance;

(i)HumblymakeyouraddressandsupplicationtoGod.

Yourheartisinhishands,andtohimaloneheart-workbelongs.Heonlycansearch,cleanse,new-makeandkeeptheheart.PraytoGod,notonlythat past sins may be forgiven but that there may not be future onesneeding forgiveness. Beg him to new-make your heart and to create acleanoneinyou.Wouldyouberidofsinfulthoughts?Prayagainstthem,lift up a prayer, and cry out as St. Paul did against the messenger ofSatan.Praywithoutfainting,thateveniftheyarenotremoved,hisgracemaybesufficientforyou.Cryoutasavirginwoulddoinacaseofrape,andGodwillhearthecryoftheoppressedandofthemwhogroan.CallGod to your relief; tell him you cannot stand before these troops andarmiesthatdefyIsraelandIsrael‘sGod,andbeghimtovindicatehisownNamebyhisownpower,ashecaneasilydo.

(ii)HidetheWordofGodinyourheartthatyoumaynotsinagainsthim.

DoasholyDaviddid,thatyoumightbemoreholy(Psalm119.11).Applytheplastertothesoreplace;theheartistheseatandcentreofsin;applytheWordthere, lay itup,anditwillroutandrootouttheseCanaanitesanddaughters of the landwhoare a grief of heart to you. Sin is in theheart:hidetheWordthere,asifitwereinambushtocutoffsinuponitsfirstappearance.TheWordofGodistheswordoftheSpirit,andthereisnothinglikeittowoundandkillsinwith.Itisoneoftheweaponsofourwarfare,whichismightythroughGodtocastdownandcastoutwickedimaginations(2Corinthians10.4,5).PutonthereforethisandthewholearmourofGod,thatyoumaybestrongintheLordandinthepowerofhismight(Ephesians6.10-17).HeisaGodwhoworkswonders,eveninthis matter and of this kind, by hisWord and Spirit. Hide this Word,then,whichistheswordoftheSpirit,andthatbywhichheachievessuchgloriousconquestsoverheartsandthoughts.

(iii)BeginthedaywiththoughtsofGodandgoodthings.

Do not let fancies and vain imaginations get the start of you in themorning.Fancywasourplayfellowformanyayearbeforeweknewwhatreasonandunderstandingwas;ourchildhoodandyouthwasvanity.Youknowthatmanytimesschoolfellowsandplayfellowsgetsuchanintimate

acquaintance and familiaritywith us that it is hard to break it off. Butfancy and imagination, these childish things which still have a strongholdofandstrongholdsinus,mustbecastoffbeforeourthoughtscanbecomeobedient toChrist, as theApostle tells us (2Corinthians 10.5).Thereforemountupwiththelark,beginwithGod,thinkmuchandoftenthatheseesandobservesyou.ItwassaidbytheRomans,Watchyourself,for Cato sees you. God’s watching should awe you as Cato’s did them(Psalm 44.20,21), and so it did David (Psalm 139.17,18). If vanity getspossessioninthemorningitwillstrivetokeepitalltheday.Whatadishis first seasonedwith, it keeps the flavour of for long after. Take, as itwere,agooddraughtof theWord in themorning toprevent thewindyvapoursofvainthoughts.Assoonasyouwaketherearemanyfiddlersatyourbedroomdoortosingyouwantonsongs;butdonotlistentothem;tell them and all the suitors and clients who solicit you, that you areotherwise engaged and have business of consequence tomind. Do notlisten toany sirens.Stopyourear against all such charmers,nomatterhow pleasingly they sing and charm, for it can never be wisely nor toadvantage.Thus,ifwhenyouawake,youarewithGodinmeditation,youarelikelytowalkwithGodinyourwholebehaviour,andtobeinthefearoftheLordallthedaylong.

(iv)Ifthiswillnotsuffice,chideandcheckvainthoughts.

Iftheystillhauntyouand,likefliesthatarebeatenoff,returnagain,useseverity and sharpness. Alas! we are all too indulgent, courteous andgentletothesebold,intrudingtravellers,forsotheyarecalled(2SamuelI2.4).Therecameatravellertotherichman--alusttoDavidinthecaseofBathsheba,for itreferstothat--andhekilledanotherman’s lambforthistraveller,thislust.Ifhehadonlyexaminedit,hewouldhavefoundittobeaspyoravagabond,whichshouldnothavebeenfeastedbutsenttothewhipping-post.Thereasonwhywehavesomanypedlarscomingtoourdoorsisbecausewebuyandtaketheirtrifles,andthereasonwhysomany of these beggars and wandering gipsies knock at our doors isbecausewegivethemalmsandlodging.Ifweonlyfrownedonthemandexecuted the law upon them, we should probably have none or less oftheircompany.

(v)Turnawayyoureyesfrombeholdingvanity.

Avoid occasions and appearances of evil; for the world is cheated byappearancesandshows.Menbecomethieveswhenopportunityisofferedthem,whowithoutitperhapswouldnothavethoughtofbeingso.Justasthe heart inflames the eye, so the eye affects and inflames the heart.Curiositytoseeandhearthesilliestpicturesandwantonsongshasofteninduced persons to think such thoughts and to do such things asotherwise they would scarcely have dreamed of. Vain objects and vainspeeches engender vain fancies and imaginations, and so proceed andincrease to more ungodliness (2 Timothy 2.16). Therefore the apostlewarned Christians not to tell stories of fornication, uncleanness orcovetousness; they should not be so much as named or mentioned(Ephesians 5.3). Such stories, even though only romances, leave badimpressionsonmen’s fancies.Weneed tokeepa strictwatchovereyesand ears if ever we would preserve our hearts and thoughts pure andchaste, lest we tempt the tempter to tempt us and tomake our heartsworse by opportunity and custom than they are by nature. This madeKing David beg of God to turn away his eyes from beholding vanity(Psalm119.37),andgoodJobwassomuchafraidofhimselfthathemadeacovenantwithhiseyes,lestheshouldthink(unbecomingly)ofamaid.Lookingproduceslustingaslustingputsonlooking(Matthew1.28).

(vi)Bewareofidleness.

Everymanshouldhaveacallingtofollow,andfollowhiscalling,whichisanexcellentpreservativefromevilthoughts.Idlepeoplehavenobusinessbuttosin,andtheywhofollowtheircallinghavenoleisuretosin;theirthoughts are too intent to be diverted. Time lies heavy on somemen’shands forwant of employment, and therefore they becomebusybodies,gaddingandwanderingaboutas their fancyor theDevil, like thewind,drivesthem,orlikeadecoydrawsandalluresthem(1Timothy5.13-15).Indeed,theseidlersorbusybodiesarejoinedwithevildoers, thievesandmurderers(1Peter4.15).Theyknowthattheirtimeispassingawayandwill pass away, but they do not know how to pass it away, so thatwhatevertemptationcomes,theyseemtobeready.Thewinkofaneyeorthe holding up of a finger prevails with them. They follow the Devil’swhistle,anddancetohistune.Theyspendtheirdays likevagrants,andtheir life isamerediversion fromthatwhich is thebusinessof it.They

cannot endure to be with themselves, and therefore trifle away theirprecious time, and adventure the loss of their precious souls, bybecomingsinnersforcompany.

Ourthoughtsaresoactiveandrestlessthattheywillbedoingsomethingorother,andlikeunrulysoldiers,ifothersdonotemploythemwell,theywill employ themselves ill. God has therefore in mercy appointed uscallingstotakeupourthoughts,thattheymaybenotonlyinnocentbutprofitable to ourselves and others. Paradise had employment, andHeavenalsowillnotbewithoutit.Idlenessisanhouroftemptation;andwecanhavenoexcusetostandidleinthemarketplacewhenGodhimselfofferstoemployus.Thebestwaytoridourgroundofweedsistotill it,and the best way to free our hearts from evil thoughts is by goodemployment.Only remember this, thatyourparticular callingmustnotjostleoutnorinfringeuponyourheavenlycalling,norshouldyourbeingatradesmanmakeyouforgetthatyourconversation,yourtrading,mustbe forHeaven.Itwouldbebad foryoutomindwhat isconvenientandforget what is necessary. Let Mary’s one thing be preferred beforeMartha’smany.

(vii)LoveGodandhisLawmuch

Insodoingyourthoughtswillbemuchuponhimandit.TheloveofGodwillfindyourheartworkenoughtodo.HewhodelightsinGodandhisLaw will find opportunity enough to meditate therein, and pleasureenough inmeditating therein day and night (Psalm 1.2; Psalm 119.97).Your soulwill bewhere it loves, andwhere your treasure is there yourheartandthoughtswillbe(Matthew6.21).Setyouraffectionsonthingsaboveandwhenonceyourloveissettled,yourthoughtswillcentreanddwell there. Love will make you watchful and fearful, lest you shouldoffendtheBelovedofyoursoul. Itwillmakeyouangrywith,andcauseyoutohateallthesinfulthoughtsthatwouldattempttowithdrawyouorto divert you. It will make you like a tree planted by the riverside,exceedinglyandbeautifullyfruitful,forsowillyoubeinyourseason.Itismeditation that is there likened to the watering of the river, and thatmeditationflowsfromdelight,andthatfromlove,asyoumaysee(Psalm1.2,3).Thusyouwillgrowupandprosper,somuchsothatyourleafshallneither fadenorwither(verse3).ThusIhaveendeavoured toshow the

sinfulnessofsinfulthoughts,andendeavouredtopreventthem.

2.Awarningagainstsinfulwords.

AsIhaveendeavouredbeforetocleartheheart,sothattheremightnotbeanevilthoughtinit;sonowmyaimistoclearandcleansethemouth,sothatnotsomuchasanevilwordmightbeinit.Toomanypeopleareapttothinkthatwordsareonlywind,thingsthattheyshallnotbecalledtoaccountfor,andthereforetheyaresoboldanddaringastosay,withour tonguewillwe prevail; our lips are our own;who is Lord over us?(Psalm 12.4).Wemay speakwhatwewill, they say, andwewill speakwhatwemay.Whatanunrulytonguehasthatmanwhocansaythathistongueishisown!PatientJobinafitofpassionsaid,‘LetmealonethatImayspeak,andcomeofmewhatwill’(Job13.13).AlaslIsitnotthuswithmany?Whenyoutellthemofthesinfulnessofsinandofthesinsofthetongue,theyflyinourfacesandsay,Holdyourpeace,wewillspeak,lettherecomeonuswhatwill.Howdesperatetheyare!

ButifyouwillbealittleseriousIwouldaskyou,whenyouarecoolandcalm, this question, Would you not live and see good days? Yes! wewould.Whoistherethatdoesnotdesirelife,andtoseegooddayswhilehelives?Manysay,whowillshowusanygood?Andeveryonesays,Life,Life,Skinforskin,andallforlife. ‘Come,yechildren,hearkenuntome,andIwillteachyouthefearoftheLord;whatmanishethatdesirethlife,andlovethmanydaysthathemayseegood?Keepthytonguefromevil,andthylipsfromspeakingguile’(Psalm34.11-13).Othatalltheparentsintheworldwouldcalltheirchildrentogethertogivethemsuchlecturesas this!Many say,Comemy children, Iwill teach you theway to growrichandgreat,howtobefineandinfashion.Butfewcallthemandsay,Comemychildren,IwillteachyouthefearoftheLord,thebestwisdomandgodliness, thebestandmostenrichingtrade,whichisgoodforthislife and that to come.0 that theywould ask them,Would you see life?Yes,yousay,buthow?Why,ifyouseekforlifeandgooddays,keepyourtongue from evil and guile. This is confirmed in theNewTestament (1Peter3.10).Thebestwaytoliveandlivewellistokeepagoodtongueinourheads,asourproverbsays,andtohavenoevilwordsinourmouths.For,asthewisemanassuresus, ‘whosokeepethhismouthandtongue,keepeth his soul from troubles’ (Proverbs 21.23). This is not only a

politicalbutadivineassertion,andistruebetweenGodandman,asitisbetweenmanandman.

HolyDavidwassoafraidofhistongue,lestheshouldoffendwithit,thathe put a bridle into his mouth (Psalm 39.1). Surely the tongue is anunrulythingthatitmustbebridledlikeahorseoranass!Indeeditissounruly that one may better rule horses and manage them, and moreeasilyturnsuchunwieldythingsasgreatshipsarethankeepthetongueinorder;thereforeSt.Jamespronounceshimaperfectmanwhooffendsnotinword,andonethatisablewitheasetobridlethewholebody,whenhehasthemasteryofhistongue(James3.2-4).It isararethingtousethetonguewell!

Nowtohelpyouagainstthisevil,thatyoumaynotsinwithyourmouths,tongues or lips (which are all one in signification), let me beg you toconsiderthat,

(i)Sinfulwordsarewhollyforbiddenusandtheiroppositesareenjoineduponus.Godhastolduswhatweshallnot,andwhatweshallsay,whatwordsweoughtnot,andwhatweoughttouse.Astothenegative,‘letnocorrupt (filthy, rotten, unsavoury) communication proceed out of yourmouth;but(affirmatively)thatwhichisgoodtotheuseofedifying,thatitmay minister grace unto the hearers’ (Ephesians 4.29). Again, in thesameepistle,‘Butfornication,andalluncleanness,orcovetousness,letitnotbeoncenamedamongyou,asbecomethsaints;neitherfilthiness,norfoolishtalking,norjesting,whicharenotconvenient:butrathergivingofthanks’ (Ephesians 5.3-4). These things should not be the subject andmatterofyourconversationandtalk,butratherthegivingofthanks,thatis,thatwhichisgracefulandthankworthy,fittoseasonandedifyothersby ministering grace to them, as was said before. ‘Let your speech bealwaywithgrace,seasonedwithsalt’(Colossians4.6).Itshouldbesuchas becomes saints, graceful and comely, seasoned and savoury, thatwhichmaynotdefileanybutedifyall.ThoughaChristianisnotalwaystotalk of grace, yet he is always to talk so as to show himself a graciousperson.Ourverytabletalk,aswellasourmeat,shouldbeseasonedwithsalt;itshouldbewiththefirstandsecondcourse.Forsaltisthefirsttobeputon,andthelasttakenoff,thatallmaybeseasonedandsavoury.Andsoshouldallourspeechbe,notlikesaltthathaslostitssavour,whichhas

novalueevenforthedunghill(Luke14.35).

(ii)Unlessamantakeheedtohiswordsandbridlehistonguehisreligionis vain, and consequently in vain. It is profitable, idle and impertinent(James1.26).Heonlyseemstobereligious,andtherebybothflattersanddeceiveshimself.It istoomuchtoseemtobeevil,andtoolittleonlytoseemtobegood.Appearanceinevilistoomuch,butappearanceingoodis not enough. If aman seems to be religious, and does not bridle histongue,notwithstandinghisseemingtobe,heisnotreligious.Aseemingreligionisworsethannone,asvanityislessthannothing(Isaiah40.17).He who has a form and only a form of godliness, denying the powerthereof,isworsethanthemanwhohasnotsomuchasaform,ormakesno profession of godliness. How this should oblige us to take heed oftongue-sins!

(iii)Sinfulwordsareevidencesofsinfulhearts.Wordsare the imageofthemindandthedeclarationofit;asamanisknownbyhispicture,soisaheartbyitswords.‘ThouartaGalilean,thyspeechbetraysordiscoversthee.’ We may know of what nationality men are by their language,whether French or Dutch, etc., and likewise whether they are of theheavenly or the hellish world. It is out of the abundance, that is, thefulness and overflowing, of the heart that themouth speaks (Matthew12.34).Broachafullcask,andwhatisinwillcomeout;wordsarelikeabroachingoftheheartandgivingitvent,andthenoutcomesthatwhichwaswithin. It is indeedbothpossible and common forpeople to speakwell when theymean ill; peace is in theirmouth when war is in theirheart.Butthatheartishypocritical,andoutofsuchadoubleheartwhichisfullofhypocrisy,theyspeakwiththeirtongues(Psalm12.2;Jeremiah42.20). If wicked men speak well, yet it is still from an evil heart ofhypocrisy,andoutofthatabundanceoftheheartthemouthspeaks.

(iv)Evilwordscorruptmenandtheirmanners.Ourgreatcareshouldbenottobecorrupt,andnexttothat,nottocorruptothers;butevilwordscorrupt both. They corrupt and defile ourselves: what goes into themouth,thatis,meat,doesnotdefiletheman,butwhatcomesoutofthemouth, that is, evilwords, proceeds from theheart, and theydefile theman.Thetongueisbuta littlemember,yet itboastsgreatmatters; it isonly as a spark of fire, but it kindles a great deal of wood, a world of

iniquity, thewholecourseofnature,anddefiles thewholebody(James3.5,6).Notonlydoesitdefileaman’sownbodyandcourseoflife,butthebodyandthecommunityofthemwithwhomwehavetodo;alittleleavenleavens thewhole lump. ‘Benotdeceived: evil communications corruptgoodmanners’ (1Corinthians15.33).Whatkindofbad languageorevilcommunication does the Apostle mean here? It is that which he hadmentionedinverse32:‘Letuseatanddrink;fortomorrowwedie.’Suchstatementsasthis,ofaloose,Epicureanandatheistickind,debauchmenand theirmanners.Many an innocent and promising person has beencorrupted by such bad statements. They who use evil communicationshownogood conduct; peopleof evilwords are seldompeopleof goodmanners.If theyareso forawhile, fornoone issuddenlywickedorasbadaspossibleatfirst,yettheydegenerateandgrowmoreimmoralandincreasingly guilty of bad behaviour. Frequent lying eventually makesmen so unfamiliarwith truth that they scarcely think that there is anydifferencebetweenthem.Theyjestforsolongthattheyforgetwhatitistobeinearnest,untilawakenedbythequarrelsthatthesethingsbegetinandamongthemselves.

(v)Thetongueiseitherman’sgloryorhisshame.Itiseitherworthmuchor nothing, according to whether it is good or evil. God made man’stongue his glory but sin makes it his shame. Holy David says to histongue, ‘Awake up, my glory’ (Psalm 57.8), and ‘My glory rejoiceth’(Psalm 16.9); the Apostle, following the Septuagint, renders this, ‘Mytonguewasglad’(Acts2.26).AndwhenisourtongueourglorybutwhenitspeakstothegloryofGod?Then,itswordsaresavouryandgracious.If,ontheotherhand,ourtongueisalyingtongue,aslanderingtongue,orinanyotherwayevil, then it isourshame.Whatavastdifferencethere isbetweenagoodandabadtonguethetongueofthejustisaschoicesilver(a precious commodity): the heart of the wicked (and therefore histongue)islittleworth’(Proverbs10.20).Hewhopaysevenafarthingforthatwhich isworthnothingpays a farthing toomuch.A bad tongueisworthsolittlethathecannottellhowlittle;itisworthnothing,orifyouwill, it is worse than nothing in being nothing. Again, ‘There is thatspeaketh like the piercings of a sword: but the tongue of the wise ishealth’(Proverbs12.18).Wetalkofspeakingdaggers,ordangerousandkilling words; the tongue of the wise, on the contrary, is not only a

medicineandwholesome,but, in theabstract,health.There isasmuchdifference between a good and bad tongue as between soundness andwounds,healthandsickness.Yetagain,‘Awholesometongueisatreeoflife (which is for healing): but perverseness therein is a breach in thespirit’{Proverbs15.4).Awoundedspiritwhocanbear?Whocanbearupunderabrokenspirit?

(vi)Godwilljudgeusforandbyourwords,aswellasbyourworksandactions.ThereisaplaceinScripturewhichshouldmakeustrembleandengage us to take heed to ourwords so long aswe have even a day tolive:--’ButIsayuntoyou,thateveryidlewordthatmenshallspeak,theyshallgiveaccountthereofinthedayofjudgment.Forbythywordsthoushaltbejustified,andbythywordsthoushaltbecondemned’(Matthew12.36,37).Ifwemustgiveanaccountofidlewords,whataccountshallwegiveoffilthyandharmfulwords!Ofwordsthatarecorruptandcorruptothers! For this reason Solomon tells us that death and life are in thepower of the tongue {Proverbs 18.21); a man shall be judged andsentenced according to it. There is such a connection between heart,tongueanddeedthathewhoisjudgedbyoneisjudgedbyallofthem,forthey agree in one. It is noticeable in Psalm 50 that all or most of thechargeagainstmenisforwords,thesinofthetongue.TheyhaveabusedGod’sgoodword,used theirownbadwords,giving theirmouth toevil.Yet though this is so, theheartwasconsentingand thehandexecuting,andthereforetherewasaconcurrenceandcoworkingofallthree.Thus,afterspeakingoftheirwords,Godsays,‘Thesethingshastthoudone’andthen‘thouthoughtest’(Psalm50.21).‘ButIwillreprovethee’,hegoeson,that is, for all this, and especially for your words. This is according towhat issaidelsewhere, ‘Behold, theLordcomethwith ten thousandsofhis saints, to execute judgment upon all, and to convince all that areungodlyamongthemofalltheirungodlydeedswhichtheyhaveungodlycommitted, and of all their (note this!) hard speeches which ungodlysinnershavespokenagainsthim’(Jude14,15);thatis,theyhavespokenagainsthiminhismembers.Itisalsosaidthattheirmouthsspeakgreatswellingwords,asmurmurersandcomplainersdo (verse 16).Theywilljeer at the people of God and taunt them with the name of holy andspiritual,andutterhardspeechesagainst them.ButwhenChristcomestojudgment,hewillcallthemtoaccountforallthehardspeechesandall

the great swelling words which by way of complaint they have spokenagainst his members; or by way of flattery and admiration for lucre’ssake,theyhavespokenincommendationandpraiseofwickedandcruelmen.Takeheed,therefore,ofthesinsofthetongue!

WhenDiveswasinHell,itseemsthatthepartthatwasmosttormentedwashistongue;forhebegswatertocoolhistongue.Thisgivesussomereason to think that, even in relation to Lazarus, he had sinnedmuchwithhistongue,andusedhardspeechesagainstpoorLazarus;foritwasby him that he would have had the water brought. In what we sin wesmartandarepainedandplagued,asDiveswaswithandinhistongue.IfthetongueissetonfireofHellwhileonearth,howwillitbesetonfirewhenitisinHell!Thesinsofthemouthcryforvengeancewithanopenmouth,andmakeotherscryforittoo.InPsalm59,theholywriter--notyetakingbutstillaprophet--prays, ‘Scatter them,bring themdown,OLord!’ (verses 11-13).Why, David?Why are you so severe?What havetheydone?O,itis‘forthesinoftheirmouthandthewordsoftheirlips’,for their cursing and lying. Then he is at it again, ‘Consume them inwrath, consume them’.The sin of theirmouthdrew forth against themthisdreadfulimprecationfromthismercifulandgoodperson,andmadehimbegGodtoexecuteituponthem.Menwillhaveasadaccounttogiveforspeakinginiquity,aswellasforworkingit.

Letmethereforeentreatyoutotakeheedtoyourwords:

(i)Letyourwordsbefew.Thisshouldbeso,notonlyinyourdealingsandconversationwithmen,butinyouraddressestoGod:‘Godisinheaven,and thou upon earth, therefore let thywords be few’ (Ecclesiastes 1.2).This is largely the force of the prayer which our Saviour taught hisdisciples (Matthew 6.6-9). There is a vanity which attends men inreligion;theythinktheywillbeheardfortheirloudandmuchspeaking;silencewouldbebetter thanspeakingamiss, indeed,many times betterthanmuch-speaking.Itistrue,thereisatimetospeak,asthereistobesilent, and happy are theywho improve it well; yet it is seldom that amultitudeofwordsarewithoutsin,andthereforehethatrefrainshislipsiswise(Proverbs10.19).

Silence reveals wisdom, and conceals ignorance, and it is so much a

characteristic of wisemen that the oracle tells us that a fool, when heholdshispeace,isaccountedwise,andhethatshutshislipsisesteemedaman of understanding (Proverbs 17.28). As a very worthy and nobleauthorexpressesit,‘Ifsilencewereasmuchinfashionasitischaritableto mankind to wish it, the regions of Hell would be far more thinlypopulatedthannowtheyarelikelytobe.’Manyhaverepentedforusingtheirtonguestoomuch.Nowit is true,amanwhoholdshispeacemayoffendwithhistongue,butitisamorescarceandrarecrimethanthatofmuch,which isusually toomuch, speaking. It isGospel-doctrinewhichteaches us to be swift to hear and slow to speak (James 1.19). Moses’imperfectionordefectwouldbeanexcellenceinsomepeople,thatis,tobeslowofspeech.Anditwouldbewellwithsomeiftheyhadgotsuchacold as would keep them from speaking! O, the prittle-prattle thatabounds among the busybodies of thisworld! There aremanywho arenotonlyvainbutunrulytalkers,sothatamanhasmorepatiencetohearthemthantohearthebeatingofarattlingdrum(Titus1.10).

Alas, it is not only the chatter and tittle-tattle of idle gossips (as in 1Timothy5.13)whospeakunbecominglyandof thingswhich theyoughtnot.Butmuchofthetalkthatwastesthetimeofmen,whowouldbelothto drink and swear it away, consists of talk that flatters the present ordetracts from the absent, censuring superiors or despising inferiors.Whatempty,ridiculousandfrothyconversations(thatexcitetocarnality)arethecommonpastime,evenamongthosewhopretendtobetterthings!Andwhatissuchcompanyandconversationgoodfor,excepttoquenchzealandfervour!Indeeditistheeasywaytolosecreditandgoodname,and if not innocence, yet always time, which is too precious to besquanderedawayandlost,muchmoretobesinnedaway!‘Shouldamanfull of talkbe justified?’ (Job 11.2).NolMuch talk is full of folly; ‘for adreamcomeththroughthemultitudeofbusiness;andthefool’svoiceisknown by multitude of words’ (Ecclesiastes 5.3). ‘In the multitude ofdreamsandmanywordstherearealsodiversvanities:butfearthouGod’(Ecclesiastes5.7);itisasifthemultitudeofwordswereinconsistentwiththefearofGod.Wecannotverywellspeaktoolittle,unlesswespeakbycommandfromGod,andinobediencetohim.

(ii) If we must speak, let us speak as we ought. Let our words be

wholesomewords,suchascarrymedicineandhealthinthem.Letthembesafeandsoundspeechthatmayneitherbegainsaidnorreproved,thatmaydonohurtbutmaydogood.Weshouldspeakthatwhichisgoodtoedifymen,thatwhich isgoodforourselvesandothers,eithernaturally,civilly,morallyor spiritually good, asopportunityoffers and requires. Idonotintendanyparticularenumerationofthesinsofthetonguewhicharetobeavoided,noradetaileddiscourseaboutspeakingandorderingour tongues; but only to hint at these things in general, leaving theparticularapplicationandimprovementtobemadebyeveryman,ashisowncasecalls for.Thereforetoconcludethis, Ishallcommendbut twothingsinrelationtothis:

(a)Lookwelltoyourhearts.Iftheyarenotwellkept,yourtongueswillbebadly kept. Therefore it is said, ‘Keep thy heart with all diligence’(Proverbs4.23); or, as it is in theHebrew, ‘above all keeping’. It needsmore keeping than anything else, for all the rest of the faculties andmembers are at the heart’s disposal. Therefore keep a strictwatch andstrong guard over your heart. The speaking of the tongue is from themusingoftheheart,whichisasfireinthebosomthatcannotbehid,butwill break out into a flame of words (see Psalm 39.3). When you areheart-full,yourmouthwillrunover;andifthefountainofyourheartisbitter,thestreamsofyourwordscannotbesweet.WhenDavidpraysthatthewordsofhismouthmightbeacceptable,hepraysforthisinrelationtoit,Letthemeditationsofmyheartbeacceptable(Psalm19.14).If thelatter,that is,ourmeditations,arenotacceptable,thentheformer, thatis,ourwords,arenotlikelytobeacceptable.Whenourheartspeaksourwords, ourwords speak our heart, and it is only one thing. No soonerdoesourheartinditeagoodmatter,butourtonguewillbeasthepenofaready writer (Psalm 45.1). The heart of the wise teacheth his mouth’(Proverbs16.23);theHebrewis,‘makethhismouthwise’.Thefoolspeakswithanopenmouthanythingthatcomesintohishead,butawisemanopenshismouthandspeaksgravely,wisely, andwithdeliberation.Themouthneedstogotoschool,andifwewouldhaveitwise,letusgetitawisehearttobeitstutor,toteachittheartandgraceofspeakingwiselyandwell.Theheartofthewiseteachethhismouth.’

(b) Pray to God. For prayer is the generalmeans for preservation and

sanctificationofheart,tongueandlife.Liftupyourheartandsoultohimandpray,‘Letthewordsofmymouth,andthemeditationofmyheartbeacceptable in thy sight, O Lord’ (Psalm 19.14), of which I have justspoken.Say,‘OLord,openthoumylips,andmymouthshallshowforththypraise’(Psalm51.15).‘Letmymouthbefilledwiththypraiseandwiththy honour all the day’ (Psalm 71.8). ‘Set a watch, O Lord, before mymouth;keepthedoorofmylips.Inclinenotmyhearttoanyevil thing’(Psalm 141.3,4). ThatwhichGod keeps iswell kept, and if he does notkeepthecity,thewatchmenwatchinvain.CommityourselftotheKeeperofIsrael,andallwillbewell(Proverbs16.1-3).

3.Bewareofsinningindeed.

BeforeIspeakdirectlyaboutlivinginthepracticeofanysin,Icraveleavetosaysomethingsaboutandagainstsinsofomission.Thisisathingtooseldomtreatedortakennoticeof,thoughthereisscarcelyanyguiltmorecommonthanthis.

(i)Takeheedof sins of omission. It is a sin to omit any goodwhich iscommanded,aswell(orill)astocommitanyevilwhichisforbidden;nottodowhatweought,aswellastodowhatweoughtnot.Wearenotonlytoeschewevil,buttodogoodalso(1Peter3.11).Iinsistonthistheratherbecausemanyaremoreaptandpronetoomitduties,tobenegligentatdoing good, than to commit gross andpalpable evils.Withal, they lookuponitasa lessevil, ifanyatall, fortherearesomanytriflingexcusesreadyforit,asyoumaysee(Luke14.18-20).Iwouldurgeyouthereforetoconsiderthesethings:

(a)Someofthebestmenhavebeenguiltyofthis,andhavesufferedbyit.I will give but two examples. First is Jacob, who was most tender oftellingalie,althoughitwastogetablessing(Genesis27.11,I2).YetthissameJacobwassoforgetfulof,andforsolongneglectedandomittedtopayhis vow,whichhehadmade atBethel, thatGod remindshimof it(Genesis 35.1), and for the omission of which it is supposed that theafflictionsmentionedintheformerchapterbefellhim.TheotherinstanceisHezekiah,agoodmanandagoodking,whodidnotrendertotheLordaccordingtothebenefithehadreceived,noransweredtheendofit,butwasguiltyofnotbeinghumbleorthankfulenough,thoughhesangasong

ofpraise,itwouldseemannually,toGod.Thereforewrathwasuponhim(2Chronicles32.25withIsaiah38.20).Alas,howpronegoodmenaretoneglect duties, and especially that of returning thanks! For the sake ofthesethingsthewrathofGodcomesonhisownchildren,asitcomesonthechildrenofdisobedienceforgrosssins(Ephesians5.5,6).Howdearlyitcostthespousewhenshedidnotopentoherbeloved(Canticles5.6,7)!

(b)Yetgenerallyitisagreatafflictiontogoodandgodlymentobeforcedtoomitduties,thoughtheomissionoftheminthisinstanceisnosinoftheirs,asintimeofsicknessorincaseofflight.HowDavidmournswhileheisinthewilderness,havingbeenpersecutedanddriventhere!Howhelaments his absence from the assemblies of them that kept holy day(Psalm42.1-4).ThoughGodinsuchcasesofnecessitydispenseswithhisSabbath,andconsequentlyhis institutedworshiponthatday,holymenwill still lament thisnecessity andmourn that they are restrained fromsharingwithothers,andthattheyareforcedtodothatwhichotherwisewouldnotbelawfultodoonaSabbathday.Itisforthatreason(nottoexcludeothers)that,Iconceive,ourSaviourbadethedisciplespraythattheir flightmightnotbeon theSabbathday (Matthew24.20): for thentheusual ordinances of theday couldnot be enjoyed,nor theordinarydutiesofthedaypractisedandperformed.

(c)Justasitshouldbeanafflictiontobeinanecessity,soitisasintobewillingtoomitaduty.Itisanafflictionnottohaveaheadorhand,butasinnottohaveaheartforduty.Itisasintowillevil,andasinnottowillgood.Buttobewillingnottodogoodismorethansin.Toomanypeoplearegladofdiversions,asschoolboysarewhentheyhavenomindtotheirbooks;anythingwillservetoputoffaduty.Whenthefleshwasweakandthe spiritwilling, Christ himself excused his disciples (Matthew 26.41),butifthespiritisunwilling,itisnoexcuse,nomatterhowweakthefleshis.Nottowill,thoughwehavenopower,andmuchmorenottowillwhenwehavepower,isasin.ThereasonwhythewickedbadeGoddepartfromthemwasbecausetheyhadnomindordesiretobeacquaintedwithhisways (Job 21.14). They did not like to retain God in their knowledge(Romans1.28),ortopayacknowledgmentstohim.Theyhadnomindnorwillnordesire todo it.This is sin,aswell as theother sinswithwhichtheyarecharged.

(d) One omission makes way for another. He who, under pretence ofunfitnessforduty,putsitoff,makeshimselffitfornothingmorethantoomitagain.Hepreparesand fitshimself tobeunfit forduty, and so toomitduty.Tofasttoomuchandfortoolongtakesawayanddeadenstheappetite. So he who omits one duty is likely to omit another and thenanother, until he omits all and gives up his very profession, andwhenthat is gone, the man’s religion dies and he becomes twice dead.Omissionsmakewayforcommissions,asinthecaseofourfirstparents.

Itwillbeworthourwhiletoobserveafewtextswhichspeakofsluggards,for from such an attitude sins of omission generally arise. ‘By muchslothfulnessthebuildingdecayeth;andthroughidlenessofthehandsthehouse droppeth through’ (Ecclesiastes 10.18). The house not only liesopen towind andweather, but at last falls down,when the repairs areneglectedandomitted.OurbodiesarecalledthetemplesofGod,ofwhichoursoulsare,asImaysay,theholyofholies,oraswecallit,thechancel;anditisthroughsloththatthisgloriousfabricdecayssomuch. ‘Healsothat is slothful in his work is brother to him that is a great waster’(Proverbs 18.9).Hewho is a prodigal, a spendthrift,who spendsmorethanhe gets andmore thanwas givenhim, is amanwhowill come tonothing andbeworse thannothing very soon.This is true, and it is astruethathisbrother,theslothfulman,willnotholdoutmuchlongerthanhe. ‘Thesluggardwillnotplowbyreasonof thecold; therefore shallhebeg inharvest, andhavenothing’ (Proverbs20.4).Aprodigal comes tonothing,andsodoesthesluggard.

Loveisalaboriousthing;wereadofthelabourof love(1Thessalonians1.3),and lovenevergrieves tobeobedient (1John5.2-3).Nowidlenessarguesalackoflove,forwhentheangelofEphesuslefthisfirstlove,heleftalsohisfirstworks(Revelation2.4,5).Whenlovegrowscold,practicebecomes dead. ‘The slothful man saith, There is a lion in the way’(Proverbs26.13).Ifyouaskhim,WhydoyounotriseupandwalkwithGod?WhydoyounotgoforthandserveGod?O,hesays,thereisalionintheway;thereisdangerinit.Butthisisonlyhisimagination(seeverse16). ‘As thedoor turnethuponhishinges, sodoth theslothfuluponhisbed’(verse14).Howisthat?Why,firstoneway,thenanother;hecannotrest on his bed of idleness, and yet he is loth to rise, and therefore he

turnsthiswayandthat.Andifaftermuchadoandmanyayawnhedoesgetup,he ‘hidethhishandinhisbosom(it iscoldweather); itgrievethhim tobring it again tohismouth’ (verse 15).He is grieved to bring ittwicetohismouth, thoughit is to feedhimself.This is theguiseof idleandslothfulpeople,indeedofprofessors.Wearetodowhatwedowithourmight,andhowcanthatbewhileourhandisinourbosom?Takeitoutforshame!Forasisthecasewiththemanwho,havingputhishandtotheplough,looksback,soalsowiththemanwhodoesnotputhishandtotheploughatall.BothwillbefoundunfitfortheworkandkingdomofGod; they shall beg in harvest but have nothing. In the great day ofrecompense,theseslothfuloneswilllearntoprayandbeg,saying,Lord,Lord,opentous,buttheyshallhavenothing,thatis,ofthatwhichtheybeg;nodoorwillopentoletthemintotheHouseofGod,wherethereisbreadenough.

IrememberIsaidthatsinsofomissionmakewayforsinsofcommission,and it is only too true. When Job’s friends heard such unbecominglanguage fromhimas cursing, they concluded thatheomittedpraying:‘ThourestrainestprayerbeforeGod’(Job15.4).Whenmenneglectduty,theyusuallyfallintosin.Letuscontinuewiththestoryoftheslothful:‘Iwentbythefieldoftheslothful,andbythevineyardofthemanvoidofunderstanding’(Proverbs 24.30).Andwhat did he observe? ‘And, lo, itwasallgrownoverwiththorns,andnettleshadcoveredthefacethereof,and the stone wall thereof was broken down’ (verse 31). Alas, Edenbecomesawilderness, andParadiseadesert; thepoor soil isunder thecurse; it brings forth grieving thorns and pricking briars and stingingnettles, and is again nigh unto more cursing for bringing this forth(Hebrews 6.8). Sin advances by degrees; it seemsmodest at first: justomit, thenitgrowsboldandbidsyoucommit,andso fromomissiontocommission, until at last theman becomes a man of sin and a son ofperdition, a hopeless, desperate, lost and undoneman.Moreover, suchpeopleare frequently given up (Romans 1.21). Their first sinwas a notglorifyingGodasGod;and then,notbeing thankful, theybecamevain;beingvaintheyweredarkened;fromthattheybecamefools,andsoontoabominableidolatries,andatlastitcametothis,thatGodgavethemup(verse 24). Such is the danger of sins of omission!Onemakesway foranother,andfromthattheyproceedtocommission,untiltheyaregiven

upandcursed.

(e)Themoreknowledgeofanydutywehave,themoreclearitisandthemoreweareconvincedofit,themoreaggravatedistheomissionofthatduty.Theclearerthelightis,thegreaterthesinofnotreceivingit;thisisthecondemnation(John3.19).IfChristhadnotcome,theirsinhadnotbeen so great; but now not to believe is to be without excuse (John15.22,24). IfGod had not told uswhatwe ought to do, wemight havemade excuse and said that had we known better we would have donebetter.ButGodhathshownthee,Oman,whatisgood(Micah6.8),andthatnotonlybyhisworks,butbyhisWord.AndIftheknowledgeofhimbythemonlyaggravatedmen’ssin,asitdid(Romans1.21),howgreatlywilltheirsinbeaggravatedwhoneglectsogreatsalvation,whichatfirstwaspreachedbytheLordJesusChrist,andafterwardconfirmedbythemthatheardhim,Godbearingthemwitnesswithsignsandwonders,diversmiraclesandgiftsoftheHolyGhost(Hebrews2.3,4).

Tohimwhoknowstodogoodanddoesnotdoit,tohimitisasin,agreatsin,aheinoussin,sinwithawitness.Itmaybesintoanotherwhodoesnotknow todogood,butnot so great a sin as it is tohimwhoknows.Thereforehewhodidnotknowhismaster’swillwasbeatenwithonlyafewstripes,buthewhoknewitanddidnotdoitwasbeatenwithmany(Luke I2.47,48). The Jews were accustomed to abate one of the fortystripeswhichthelawallowed;thistheydideventoSt.Paul,muchastheyhated him, for of them twice he received forty stripes save one (2Corinthians11.24).Butthemanwhoknowshismaster’swillanddoesnotdo it,norprepareshimself, shallbebeatenwithmany stripes,with thefullnumberwithoutabatementormitigation;thetotalsumrequiredbythelawshallbeinflictedonhim.

(f)Sinsofomission,ifdoneinthesightofothers,arebadexamples,justas sins of commission are. Amanmay do a great deal of harm by notdoinggoodWearecommandedtoletourgoodworksshinebeforeothers(Matthew5.16),andtobeexamplesof faithandcharity toothers, tobepresidentsofgoodworks(Titus3.8),forthatiswhatthewordsignifiesinthattext.Theworldisledbytheeyeasmuch,ifnotmorethanbytheear.Men are asmuch prevailed with by examples as they are by precepts.Theyare,ontheotherhand,mostinclinedtothinkthattheymaydowhat

others,especiallytheirbetters,do.Ifrichmengivebutlittle,otherswhoarenotsorichandyetabletogive,thinktheymaybeexcusediftheygivenothingtothepoor.Ifparentsneglectprayer,thechildrenscarcelythinkittheirdutytopray.

ItisindeedanexcellentthingtobeanexemplaryChristian;itshowsthatreligionispracticable,foritdrawsmenon.Itisalistlesshackwhichwillnotfollowandstrivetokeeppacewhenanothermettledhorse leadstheway.Similarly, it is sad tobeanexemplarysinner; for suchanonehasmore sins to answer for than his own, even those of othermen whichwerecommittedthroughhisexample.Itisacommonplea,Suchandsuchlearnedandeducatedmendosoandso,andwhymaynotI?O,donotfollow a multitude, however wise and mighty it is, to do evil! Let usthereforeprovokeoneanother to loveandgoodworksbyour example.Letusnotonlyshow,butleadtheway.

(g)ConsiderthatsinsofomissionaresinswhichGodhasseverelyjudgedmenforinthisworld,andforwhichHewilljudgemeninthegreatday.ItisobservablehowsevereGodhasbeentomenwhohaveomittedwhathecommandedthemtodo,thoughtheyhaveclaimedtodoitforGod’ssake.We have an instance of this in Saul (1 Samuel 15). God sent Saul todestroy Amalek, root and branch, king and people, from head to foot,fromthronetothreshold,andnottoleaveonepersonalive;man,woman,infantandsuckling,allmustdie;oxenandsheepandsoon,nonemustescape. But Saul sparedAgag and the best of the sheep and oxen, andwouldnotutterlydestroythem.TheresultwasthattheLordrepentedofhaving set upSaul tobe king (verse 11).ThoughSaulpretended that itwasdoneforasacrificetoGod(verses15,22)yetitischargedagainsthimasrebellionandwitchcraft(verse23);andhisnotobeyingthevoiceoftheLordiscalleddoingevilinGod’ssight(verse19).Sohewhoomitsagood,commitsanevil; theomissionofgood is the commissionofevil,and isjudgedaccordingly.HowdearlythissinofomissioncostSaul!

AnotherremarkableinstanceisthatofEli.HeischargedwithhonouringhissonsaboveGod(1Samuel2.29).Howso?Eliwasagoodoldman,andcanitbethoughtthathepreferredhissonsaboveGod?Whatshouldthemeaningofthisbe?Itisclearedup,however,inthenextchapter,whereGod says, ‘I will judge his house forever for the iniquity which he

knoweth;becausehissonsmadethemselvesvile,andherestrainedthemnot’(1Samuel3.13).Hedidnotgivethemsomuchasasourlook,or,astheHebrewreads,hedidnot frownuponthem.Andyet letmetellyouthatEliwentsofarthat,hadhischildrenhadanyhonestyoranyrespecttotherebukesofapriestandfather,onewouldhavethoughtthathehadsaidenough.Fortheoldmanverygravelyexpostulatedwiththem,‘Whydoyesuchthings?ForIhearofyourevildealingsbyallthispeople.Nay,mysons;foritisnogoodreportthatIhear:yemaketheLord’speopletotransgress.Ifonemansinagainstanother,thejudgeshalljudgehim:butifamansinagainsttheLord,whoshallintreatforhim?’(1Samuel2.23-25).Thushelaystheirsinanddangerbeforethemprettyroundly,andyetGodsays,thatherestrainedthemnot;therewasanomissionandneglectof more severe discipline. And this omission cost him dear, as dearalmost as the sins of commission cost his sons, which were not to bepurgedwithsacrifice(1Samuel3.14).

Another instance is that concerning theAmmonites andMoabites,whowere a bastard brood, and like bastards were not to enter into thecongregationoftheLordtillthetenthgeneration{Deuteronomy23.2-4).Thereasongivenisthesinofomission,becausetheydidnotmeetIsraelwithbreadandwater,whentheycameoutofEgypt.Itisadreadfulthingtobeexcommunicatedfrom,andadreadfulthingnottobeadmittedinto,thecongregationoftheLord;andyouseethatasinofomissionmaykeepmenoutforalongtime.

ButGodwillalsojudgemenforsinsofomissioninthegreatandterribleday of his righteous judgment. Not only the wicked, but the slothfulservantwillbejudged,andtheslothfulwillbejudgedwicked.Wehaveitfrom the mouth of Truth itself, ‘thou wicked and slothful servant(Matthew 21.26), wicked because slothful. He was no waster, but abrother to one (as we previously noted) because he was slothful. Foromitting to improve his talent, hewas called and judged awicked andslothfulservant,andhispunishmentwas,besidethelossofhistalent,tobecastintoouterdarkness,wherethereisweepingandgnashingofteeth.He had not turned the grace of God into wantonness, yet for beingunprofitableheissenttoHell.Andagain, ‘Heshallsayalsotothemonthelefthand,Departfromme,yecursed,intoeverlastingfire’(Matthew

25.41); it is, saysChrist, for your sinsof omission,becausewhen Iwashungryandthirsty,you, like theAmmonitesandMoabiteswehave justmentioned,youbroughtmenobreadorwater,yougavemenomeatanddrink.Somearereadytojustifythemselvesthus,Weneverdidanymanharm; we have wronged and oppressed no man. Yes, but God willcondemnthemwhohavenotdonesuchevils,becausetheyhavenotdonegood.Thinkofthesethings,then,andbewareofsinsofomission.

(ii)Takeheedof sins of commission.We shouldbe careful not to omitourduties,forbesidesallthathasbeensaid.Imightaddthis,thattoomittheweightierthingsofthelaw,thoughweobservethelesser,isasignofhypocrisy (Matthew 23.23). But we should be no less careful to keepourselvesfromtheevilthatisforbidden,fromallkindsandsortsofsins,theenumerationofwhichwouldbeendless.

(a)Watchagainstthatwhichmaybemostproperlycalledyourownsin,that towhich you aremost inclined, andwhichmost easily besets andconquersyou.ItwasDavid’scrownofrejoicing,thathehadkepthimselffromhisiniquity,‘Iwasalsouprightbeforehim,andIkeptmyself frommine iniquity’ (Psalm18.23).Hekepthimselfnotonly from thatwhichwaschargeduponhimbyotherstobehisiniquityinrelationtoSaul,butasmostinterpreterstakeit,thatwhichwasthesinofhisinclination;asonemightsay,fromthesinofmyparticularcomplexionandconstitution,mynature’sdarlingsin.Areyouyoung?Thenavoidthesinscommontothisage;‘fleeyouthfullusts’(2Timothy2.22)orthelustsofyouth.Therearesomelustsalmostpeculiartoyouth:(i)ambition,vaingloryandpride(1 Peter 5.5), which is most evident in their odd, fantastic dress andeccentricmanners,asthattextimplies,andespeciallyinnotsubmittingto the elders. (ii) the gratifying of the sensual appetite and carnalinclination.Theyaremuchforthelustoftheeyeandofthefleshtoo,aswell as for theprideof life. Ecclesiastes tells us that they aremuch setuponpleasure, the youngman’s favourite (11.9 and 12.1).Theprodigal,whowastheyoungerbrother,inthiswaywastedhisestate,histimeandhimself;hespentallonbackandbelly,onriotousliving.ItwasayoungmanwhomSolomonsawgoingaway toherhouse (Proverbs7.7)whichleads to hell. (iii) Another lust of youth is self-conceit, too muchpronenesstobewiseintheirowneyes.Theythinkoldmenfools,butold

men know that they are fools. Their conceit puffs them up andmakesthem incapable of instruction and very unteachable-Rehoboam and hisyoung counsellors will save us the labour of giving other examples (1Kings12). It is for this reason that theApostlewouldhaveTitusexhortyoungmen tobediscreet or soberminded. Flee then all these and anyotheryouthfullusts.Makethemosthasteyoucanfromthem;donotonlycreeporgoorrunorride,butflee.

Areyouold?Hearthen,youoldmen(Joel1.2).Whatshallwehear?,youwillsay.Takeheedofthesinsandlustsofoldage(Titus2.2).Whenmenaredyingandhaveonefootinthegrave,whentheyareabouttogiveuptheghost,yet,likethethiefonthecross,theywillbesinning.Takeheedof Solomon’s old-age sin, a kind of dotage which suffered him toapostatize(1Kings11.3).Besoundinthefaith(Titus2.2).Takeheedofthe peevishness of old age; be patient, says the text. Take heed of thecovetousnessof old age; be charitable, says the text.Be fruitful in youroldage,thatyourlatterendmaybebetterthanyourbeginning,andthebetter because, itmay be, your beginningwas bad. Seek that your lastdaysmaybeyourbestdays,andsoyoumaydieinagoodoldage,whichmaybebestdonewhenyoudiegoodinoldage,andaresuchasSt.Paultheagedwhohadfinishedhiscourse.Itisacrownandglorytobeanoldgooddisciple,asMnasonwas(Acts21.16).

(b)Takeheedofthesinswhichmenandwomenareguiltyof,asrelatives,andastheystandinrelationtooneanother.Areyouahusbandorawife?Bewareofbeingfalse,oronlyreigninglove.Areyouaparentorachild?Areyouamasteroraservant?Bewareofthesinswhichattendanyoftherelationshipsinwhichyoustand.Ihad,indeed,intendedtohavedetailedthe sins, but they are so commonly written of and known that I shallforbear, andonly suggest thedirectionandcounsel,which Ihave oftenthoughtmaybeofgreatandgooduse,namely,thateveryrelativeperson,suchashusbandorwife,etc.,shouldreadand,iftheycan,writeoutandpraythatGodwouldwriteintheirheartstheseveraldirectionswhichtheScripture so frequently and abundantly gives to all relations; that theymaykeepthembeforetheireyes,thattheymaywalkinthetruth.Relativedutiesaretoolittleminded,andifweonlyconsideredthatwearereallythatwhichwearerelatively,itwouldimmenselyobligeandquickenusto

begoodinourrelationships.ItisnotlikelythattheyaregoodChristianswhoarebadhusbandsorwives,badparentsorchildren,badsuperiorsorinferiorsintheirplaces.

(c)Takeheedof thesinsof theage,country,andplaceswhereyoulive.Therearesinsasitwereparticulartosomeagesandcountries,astothemofthe latterandlastdays(1Timothy4.1-4and2Timothy3.1-5).Whensinbecomesanepidemic,itisthelessabstainedfrom,forfewpeoplecaretobedifferent.When sins are as itwere the customand fashionof thecountry, most will be sinners, especially if sin is countenanced by theexampleofgreatones.Butasweshouldnotbeconformedtothisworldatlarge,neither shouldwe toanypartof it. Is thereanysinbywhich thelandisdefiled, forwhichthelandmourns,andisreadytospewouttheinhabitantsthereofforit?(Leviticus18.27,28);takeheed,then,thatyouarenot foundguilty.Butbeoneof themourners,whomGodwill set amarkupon(Ezekiel9.4).Whenformality,hypocrisyandapostasyareinfashion, be cautious not to sin in any of theseways, anymore than byswearing, drunkenness and uncleanness, though they are common anduncontrolled.

Beware lest you regard the favour and praise of men more than, orwithout, the favour and praise of God, which hypocrites and onlyhypocritesdo(John12.42-43).Danieland the threechildrenwouldnotsinforthesakeoffashion,noteventhoughtheywerecommandedtosin.And theApostlesmade theirappeal to them thatwouldhavehad themsin,saying, ‘WhetheritberightinthesightofGodtohearkenuntoyoumorethanuntoGod,judgeye’(Acts4.18-20).ItisGodwhojudges,andnotman,andheonlyhasabsoluteauthorityoverus, tocommandwhathepleases,andthereforeourchiefcareshouldbetopleasehim.Weshallfindthatthebestwaytopleaseall,ortodispleaseanywithleastdanger,istopleasehimwhoisallinall.Therefore,ifanythinkitstrangethatyerun notwith them to the same excess of riot, and speak evil of you (1Peter4.4), answer themas Josephdidhismistress, ‘How can I do thisgreatwickedness,andsinagainstGod?’(Genesis39.9).TellthemastheApostledoesthatyouandtheymustgiveanaccounttohimwhoisreadytojudgethequickandthedead;seeingthereforethattheendofallthingsis at hand, let us be sober andwatch unto prayer (1 Peter 4.5,7). This

David did, when they spoke evil of him, fought against him without acause,andforhislovebecamehisadversaries(Psalm109.2-4).

(d) Take heed of the sins that attend your callings, occupations andtrades.Iwouldpremisecertainthingshere:

(i) Every man should have a calling to follow, and should follow hiscalling,aswasmentionedabove.Godhasgivennomanadispensationtobeidle.Theruleis,andthatbycommandment,thatifanywillnotwork,thatisabletowork,neithershouldheeat(2Thessalonians3.10).If thisrulewereobserved,Iamafraidthatmorerichthanpoorwouldgowithhungry stomach and empty bellies. Of idleness comes no good, butcertainlyagreatdealofevil.Theywhoareatworkarenotat leisuretosin,buttheywhoareidleareatleisuretodonothingbuttosin.Adamininnocence,thatbetterthangoldenage,hadhiscallingandemployment:hewasagardener,acultivatorofthegroundorahusbandman(Genesis2.15).Theangelsofheavenarenotwithout theircalling;when theyareabroad(hereonearth), theyareministeringspirits(Hebrews1.14),andwhenathomeinheaven,theyceasenotdayornightfrompraisingGod.As one of theGreekFathers expresses it, their service and calling is tosingsongsandpsalmsofpraise.Imaythereforesay,takeheedofthesinofbeingwithoutacalling,orofhavingnocalling,especiallyyouwhoareyoungandstrongtolabour.

(ii)Noman’s calling necessitates him to sin. There ismany a trade ofwhich I would not scruple to say that it is no calling; many make alivelihoodoutoftradeswhicharenocalling.Harlotryandthievingarenocallings;forwearecallednottouncleannessbuttoholiness.Astolawfulcallings, to sin isbutaccidental, andspringsmore fromour inclinationthanfromthecallingsthemselves.Necessitiesarethingsthatfewmenarecompetentjudgesof;manythingsarecalledsowhicharefarfrombeingso;andnothingshouldbecalledsothatisasin.Hewhocannotfollowacallingwithoutsinninghadbetterlayasidehistradethanlivebysinning.That there is sin in callings is not from our vocation but from ourcorruption; it is not our calling, but our evil heart that makes us sin.Thereisnoneedtotellalieortostealortocheat.Therearemanyotherbetterwaystolive,andifwewerenotdistrustfulofGod,andindulgenttothebasenessofourownhearts,wemightfindthemout.

(iii)Yettherearesnaresinourcallings.TheDevillayshisnetsandbaitseverywhere;helayshissnarestoentangleus,notonlyinourgeneral,butparticular callings, to turn all our duties into sins.Manymen sin, andmostmen are liable, being tempted, to sin in their callings. There aremanytemptationsthatattendandwaitoneverycalling.WereItospeaktomen of any calling, Iwould follow the example of John the Baptist,whospoketoeveryoneaccordingtothesinhewasguiltyof,ortowhichhewas tempted inhisplace (Luke3:10).Thepublicanswereverygreatoppressors,andthereforehecallsuponthemtoexactnomorethantheirdue, theirstatedandappointedallowance.Thesoldierswereboisterousandunruly,andthereforehespeakstothemtodoviolencetonomanor,asitisinthemargin,toputnomaninfear;donotdecoymenandfalselyaccusethem;donotplunderandsteal,butbecontentwithyourpay.ButsinceIcannotspeaktoeverycondition,Iwilllaybeforeyousomethingsingeneral,whichmaybeappliedtoeachandeveryone.

(a)Takeheedoflyingandequivocating.Thisisathinggrownsocommoninbuying and selling, that it passes as amatter of course: --It costmemore,andyetIwillsellitforless;Icannotaffordit,yettakethemoney;Iwillgetnothingbyyou--asifmencouldbuyandsell,andlivebytheloss!Do you think that men believe this, or do you yourselves believe itwithoutoneoranotherequivocaldistinction?Iwillnotundertaketotellyouthewordswhichyoushoulduse,butItellyoufromtheLordthatyoushould use but few, and speak in truth. In amultitude of words therewantsnotsin.Forthesellertoextolacommoditywithavarietyofwords,andtellmenthatitisthebestintown,andthattherecannotbeabetterboughtforgoldismanytimesonlyacourtesyoftrade.Soforthebuyertosayitisnought,itisnought,andwhenheisgone,toboast,isnotshortofa sin (Proverbs 20.14), or to say that he will give nomore, though heintendstodoso.

Words are precious commodities, and should not be exposed at suchrisks.Whatisbeyondyeaandnay,andreachestoexcess,comesofevil,andevilcomesofit(Matthew5.37;James5.12).Ifyoutelluntruthsandlies,itisasbadasstealing;‘yeshallnotsteal,neitherdealfalsely,neitherlieonetoanother’(Leviticus19.11).Hewholiesvirtuallysteals;andtheApostlejoinsliarsandstealersandperjuredpersonstogether,andtellsus

that the law is against them all, and that they are contrary to sounddoctrine (1Timothy1.10). Ifman’s lawwereasGod’s, therewouldbearecoveryandrestitutionforwhatisgainedbylying,aswellasforwhatisstolen(Leviticus6.1-5).BeforeyoucancometoGodwithyouroffering,yououghttorestorethatwhichisgainedbyfraudaswellasthatwhichisgainedbyforce.

Indeed,tolieisathinginconsistentwithbeingachildofGod.Without,amongthedogs,are liars,andtheyshall,unless theyrepent,have theirpart in the lake which burneth with fire and brimstone, which is theseconddeath(Revelation21.8;22.15).‘Thegettingoftreasuresbyalyingtongue is a vanity tossed to and fro of them that seek death’ (Proverbs21.6).Hewhoisnotdeliveredfromthewayoflyingonearthwillneverbedelivered from lying in Hell. Surely, God says of his people, they arechildren thatwill not lie (Isaiah63.8); that is, to be sure, theywill notmakeatradeofitnorliveinorbylying.Anditisadded,‘sohewastheirSaviour’, as if God would not save a cheating hypocrite and a lyingprofessor.Norwillhewithoutrepentance,for‘lyinglipsareabominationto the Lord: but they that deal truly are his delight’ (Proverbs 12.22).Whichwouldyouratherbe,abhorredordelighted inbyGod?Thinkofthis inyourwarehousesandshops,orwhenyougoout tobuyandsell,that you may do everything in truth. Methinks I hear your wives andchildrenbeggingyou,Oh!donotlietoberich;donotriskgoingtoHelltoleavemeriches!ThusIdealplainlyandtrulywithyou,thatyoumaydoso with all men, and I hope that you will not take it amiss that Iendeavourtodoyougood.Ifyoudo,IsaywiththeApostle,Forgivemethiswrong.

(b)Takeheedofputtingmenoffandpayingthemwithfalseandunlawfulmoney. Just as you should not buy stolen and unlawful goods, so youshouldnotpayunlawfulmoney,thatwhichyouwouldnottake,andknowthat otherswill not receive, if it is discerned. The children ofAbrahamshould be like him,who,when he had bought,weighed or told out hissilver,currentmoneywiththemerchant(Genesis23.16).Andthissinofpayingbrassandfalsemoneyissomuchtheworsebecauseitusuallyfallsintothehandsofthepoor,whocanleastdiscern,andwhosuffermostbyreceivingit.Doasyouwouldbedoneto,anddonotpaythatwhichisnot

payment,butanabuseandawrong.

(c)Donotusefalseweightsormeasures,orkeepyourbooksfalsely.Takeheed of writing down more than was delivered or bargained for, orwriting greater prices than were agreed upon. As to false weights andmeasures, they are utterly forbidden (Leviticus 19.35,36; Deuteronomy25.13-16).Youaretohaveastandardmeasure,andnottothinkitenoughtohaveoneonlywhen theKing’sofficer calls,but throughout the year;otherwiseyou,aswellasyourweightsandmeasures,areanabominationtotheLord(Proverbs20.10).Thereisagoodsaying,andIwish itweremade good, You shall have your weight or measure or number, eventhoughyoubuyitforapennyorafarthing.Godsays,‘ShallIcountthempure with the wicked balances, and with the bag of deceitful weights?’(Micah6.11).No!No!Howevergreatprofessorstheyare,Iwillnotcountthempure,butanabomination.

(d)Bewareofcounterfeitandfalselighting.Alas,onecanhardlyseedaybyday inmanymen’s shops: they either shut out the light, or one canscarcelyseehowtheyletitin,sothatmenmayseekforlightatnoonday.Menhavelearnttodrawuporletdownsomuchbytheellorbytheyard,thatpeoplecanscarcelyseewhattheylookatwiththeireyes.Thatwhichseemedveryfineandfairbyafalselightisfoundtobefarotherwisebyatrue one. Now by the same reason that weights are, lights are anabominationtotheLord, that is,becausetheyarefalseanddeceitful.Ifyoutellmethat it is thecustomofthecityandall theworld,Iaskyou,willthatanswerGodandmakeitnosin?

(e)Take heed of breaking bargains and agreements,when you see thatyou can buy cheaper from or sell dearer to someone else. I am almostafraid that this practical kind of religion is with many like an oldalmanackoutofdate;itisasifreligionwereconfinedtothefirsttable--someduties toGod--and thesecond table--duties toman--wereof littleconcernorconsequence.YetmostfrequentlyinHolyWritthecharactersof godlymen are drawn from their obedience to the commands of thesecond table. And this that I am dealing with is one of thesecommandments: ‘He that sweareth to his own hurt, and changeth not’(Psalm 15.4). This ought to hold good in promises as well as oaths, inbargainingaswellasswearing;foramanoughttobejust,thoughhehas

notsworntobeso.Butwoeto themthatpromiseandswear to,yetarenotjustbutbothfalseandperjured!

(f) Take heed of carnal and sinful compliance with customers andtradesmenintheirswearinganddrinkingtoexcess. ‘Havenofellowshipwith the unfruitful works of darkness, but rather reprove them’(Ephesians5.11);dothiseventhoughyouprofitbythosewhoworkthem.Youshallnotsuffersinuponyourbrother,noruponyourselves(Leviticus19.17).Otherwiseitistohatehiminyourheart,whichisagreatsin;forhewhohurtshis brother is amurderer (1 John3.15). Perhaps youwillsay,thisisthebestwaytoloseourcustomers,andwemayaswellshutupshopandgoaway.Ifthathappens,itisbettertopartwithanyonethanGod, and to lose anything rather than his favour and loving kindness,whichisbetterthanlife,andthereforemuchbetterthanalivelihood.Butitmaynotsotranspire;itisbettertotrustGodthantobebeholdentotheDevilandsin.Doasyououghttodo,andifbadmendonotbecomeyourcustomers,thengoodmenmay.WhenyourwayspleasetheLord,hecanand will make your enemies to be friends, and at peace with you(Proverbs16.7).

Whatever you do, keep a good conscience towards God and man, andthough the children of this world shall call you fools, yet theywill callthemselves fools another day for calling you so now. It is undoubtedlybetterandmoreprofitabletopleaseGodthanmen.Andwhatwillitprofityou to gain theworld and lose your soul!We are too prone to complywith,andtobedrawnawaybythosefromwhomwemakea living,andwethereforehaveakindnessforthem.ButconsiderwhatGodsaid,‘Takeheedtothyself,lestthoumakeacovenantwiththeinhabitantsofthelandwhitherthougoest,lestitbeforasnareinthemidstofthee’,thatwhenthey‘sacrificeuntotheirgods,andonecallthee,thoueatofhissacrifice’(Exodus34.12-15).Intimacyandfamiliarityandtradingtogethermaybea snare (Genesis 34.21). And when a good customer calls you,covetousnessislikelytomakeyoubehavelikehim.Ratherthanmenwilllose their gain, theywill cry upDiana, though they cry down godlinessandGodhimself(Acts19.23-28).

(g)Takeheedofabusingandgrindingthefacesofthepoor(Isaiah3.15).

(i) By taking advantage of their necessity. You know theymust have itbecausetheyneedit,andtheirnecessityisurgent.O,donotbecrueltothem!Youknowthattheymustsellattheendoftheweektobuybread,orat theendof thequarter topay their rent.Donotoppress themandaddaffliction to theirafflictionbymaking themunder-sell the sweatoftheirbrowandthelabouroftheirhands.Woetoyou, if thespoilof thepoor is in yourhouse (Isaiah3.14-15).Normust you take advantage oftheir ignorance, to overcharge and defraud them. Ignorance should bepitiedandtheunskilfulshouldbewelltreated;perhapsherefershimselftoyou.O,donotputabadforagoodcommodityintohishands!

(ii)Bykeepingbackthewagesofpoorworkmen.Donotthinkofgrowingrichby thepoorman’smoney.Donot put himoff till tomorrow,whenyouhaveitbyyou.Ifyoushouldnotdoitinthecaseofcharity,muchlessinacaseofjustice.Thisisacryingsin,asyoumayread(James5.4).Poorsouls!Theyhaveworkedhard,andwhentheyhavedone, theygohomeandcryforlackofmoneytobuybread.Trulythiscryoftheirsentersintotheearsof theLordofHosts, forso ‘Sabaoth’signifies.Thoughyouaretoomightyforthepoor,yetyouarenomatchfortheLordofHostswhotakes their part and will not always bear with your covetousness andoppression.O,payoffthepoorassoonastheyhavedonetheirwork!

(iii)Byforcingonthemswindlingandtrashywares,becausetheyareinyourdebt.Youoftencomplainthatyourtradesmengobankrupt,anditisto be feared that they may complain that you break them, either byforcingtoomuch or by putting very bad goods into their hands,whichtheycannotsellexcepttotheirowngreatloss.Theyareinyourdebt,andforfearofyourdispleasure,lestyoushouldarrestthem,theyarewillingtosubmittoyou.Butoh,forthesakeofthepoor,forGod’ssake,andforyourownandforyourfamily’ssake,donotgrowrichbythepoorman’spoverty!Andifyouknowanymorewrongsbesidesthese,forIhavebutlittleknowledgeofyourmysteries,Ibegyoutotakeheedofthem.Ifyousayinyourheartthatheisasillyfellowwhocannottellthedangerofallthis,Idonotcaretoansweryourobjections.

I would say this, however, that you can never evade your consciences,whereitisindeliblywrittenthatyououghttodoasyouwouldbedonebyinjustice.Ifyouwouldnotthatothersshouldwrongyou,donotwrong

them.Ifyourconsciencecanbebribed,yetGodcannot,andwhatwillyoudowhenherisesuptojudgment?HowwillyouanswerGodtowhomyoumustgiveanaccount?Benotdeceived,Godwillnotbemocked.It isascheapasitiseasytolaughatandputoffsuchapoorthingasmanis;butbelieveit,conscienceandGodwillnotbeputoffinthisway.ThusIhavein thismatter also endeavoured to dischargemy own soul and to saveyours,aswellas tobe free fromyourblood.Therefore,consider! Ifyouarenotguilty,Ihavenotcondemnedyou,butIspeakthusthatyoumaynotbeguilty,andthatyoumaypraytoGodtobekeptfrom,andpraisehimifyouhavebeenkeptfrom,suchcryingsins.

(e)Bewareof such sinsas theworld calls little sins,peccadilloes.Somemenreckongreatsinstobeonlylittleones,andlittleonestobenoneatall or very venial. They say,what harm is there in an innocent lie or apiousfraud?Alas,whatacontradictionthisis!Canaliebeinnocent,andfraudpious?Woetothemwhocallevilgood,andjoingoodandevilasifthey were one, or agreed in one!Mother says, oh, it is only a trick ofyouth.Yes,butitissuchatrickasmaycostyouagoingtoHell.Anotherdeceiveshisneighbourand,laughingwhilehestrikes,says, ‘AmnotIinsport?’(Proverbs26.19).Yes,buthewhosinsinjestormakesajestofsinmaybedamnedinearnest.

ConsiderthatnosinagainstagreatGodcanbestrictlyalittlesin,thoughcomparedwithagreateroneitmaybe.Buthoweverlittleitis,toaccountitsomakesitgreater.Andthenatureofthegreatersinisintheleast;asparkoffire,adropofpoisonhavethenatureofmuchmore, indeed,ofall (James2.10).Godhas severelypunishedsins thathavebeen lookeduponaslittlesins,indeed,someofthemwell-meantsins,aswhenUzzahtookhold of theArkwhen the cart shook (2Samuel 6.6,7).WhenmenonlylookedintotheArk, itcostthemdear(1Samuel6.19).Gatheringafew sticks on the Sabbath was severely punished (Numbers 15.32-36).Theseseemtobesmallmatters,butinsinwemustnotconsidersomuchwhatisforbiddenaswhyitisforbidden,andwhoforbidsit.

Besides,alittlesinmakeswayforagreater,asalittleboy-thiefenteringahouse,makeswayforaman-thieftoenter.Itishardtosinonceandonlyonce,tocommitonelittlesinandonlyone.Givethedevilandsinaninch,andtheywilltakeanell.Vainbabblingincreasestomoreungodliness.A

littleleakinashipmaybydegreesfillitwithwaterandsinkit.TheDevildoesnotmuchcarebywhatsinswego toHell,whethersmallorgreat,formalityorprofaneness.

To conclude--he who makes no conscience of little sins makesconscienceofnosins.HewhobreakstheleastofGod’scommandmentshasnoneor very little love forGod; forherein is love thatwe keephiscommandments,andtheyarenotgrievous,no,notthegreatestofthem,much less the least (1 John 5.3). To have respect to all thecommandmentsofGodisaproofofasoundheart,andexcludesshame(Psalm119.6,80).Agoodconscience isauniversalconscience. Ifamanmakesnoconscienceof littlesins,towhichthetemptationscanbeonlylittle, how little conscience is he likely tomake of great sins, to whichtherearegreatertemptations?IfJudasbetrayshisLordforthirtypieces,whatwouldhenotdoformore?ConsiderwhatourblessedSavioursaid,‘Hethatisfaithfulinthatwhichis least is faithfulalsoinmuch:andhethat is unjust in the least is unjust also inmuch’ (Luke 16.10). Bewarethenoflittlesins.

(f)Takeheedofwhatmencallsecretsins.Thereareonlytoomanywhobless themselves in their wickedness because, as they think, no oneknowshowwicked they are.They aredrunkards, but it is in thenight;theyareunclean,butitisinthedark.Theirmysteryofiniquitytradesintheworksofdarknessandinthedark. Indeed, ifmencouldsinandnoeyeseethem,theymightseemtosinsecurely;butthisisafalsehoodaswellasamistake. Ihavemetwith twostories,whichmayperhapshelpyouinsomeway.Oneisofamaidwhowastemptedtobeunchasteandunclean.Thepersonwhosolicitedherpromisedtodogreatthingsforherifshewouldyield.Iwill,hesaid,doanythingforyou.Willyou?shesaid,thenburnyourhand in the fire.Oh, that isunreasonable,heanswered.But,shereplied,itismuchmoreunreasonablethatIshouldburninHellforyoursake.Whowouldventurehissoultotorment,togratifyhisownoranother’s pleasure and lust?Theother story,which suits the case inhand, is of amaid solicited to this same folly, whowould not give herconsent unless he would bring her to a place where no eye could seethem.Whereuponhebroughther toaverydarkplaceandrepeatedhisrequest,saying,Herenobodycanseeus.Oh,shesaid,buthereGodcan

seeus.

Oh,thatwewouldtellallthetemptingcourtshipsofmenanddevils,thatwecanneversinbuttherewillbetwowitnessespresenttoobserveandregister it, our own selves and God himself. We owe a great deal ofreverencetoourselves,andthoughnoonewerepresent.weshouldrevereour consciences and ourselves. What, shall we be witnesses againstourselves, and be condemned by our own testimony? Yet if our heartscondemnus,God,whoisgreaterthanourheartsandknowethallthings,willmuchmore condemnus.When St. Paul knew nothing of which tocondemnhimself,yetitmadehimverymodestthattheLordwastojudgehim(1Corinthians4.4).Wecannotescape thesight, anymore thanwecanescapethejudgmentofGod.Heseesus,andwhatwedowhenunderthefigtree,thoughlikeAdamandEvewecoverourselveswithfigleaves.Andhewillonedaycalltous,ashedidtothem,Adam,sinner,whereartthou?IfyougouptoHeaven,heisthere:itishisthrone.IfdowntoHell,he is there: it ishisprison.You cannot go fromhis presence. YoumaymoreeasilyhidefrommanandyourselvesthanfromGod.Thereforethatyoumaynotbesofoolishandwickedastosininsecret,ortothinkanythingorplacesecretfromGod,Iurgeyouoftenandseriouslytoreadthe139thPsalm.ThenIhopeyouwillsay,forIamsureyouwillseecausetodoso,HowshallIdothiswickednessandsinagainstGod!

(g)Takeheedoftheoccasionsandeventheappearancesofthisevil,sin.Abstainnot only fromapparent evil but fromall appearances of evil (1Thessalonians 5.22). Do not be so irreligious as to go into temptation,when you have been so religious as to pray God not to lead you intotemptation;thisismock-prayer.Keepoutofharm’sway.‘Enternot(putnotafoot)intothewayofthewicked’(Proverbs4.14,15).Andifyouhavebeen so foolishly froward, yetdonot goon in thewayof evilmen;butavoidit,passnotbyit,turnfromitandpassaway.Youcannotstandattoogreatadistancefromsin.Ifyouwillnotsitintheseatofthescornful,donotstandinthewayofsinnersnorwalkinthecounseloftheungodly(Psalm 1.1). Touch not pitch lest you be defiled. Do not gaze, like oneenamoured,onthewine,whenitlookswellanddancesintheglass.Makeacovenantwithyoureyes,lestbylookingtoomuchonbeauty,youreyesbecomesoreandsinful.Abhornotonlythefleshorthespot,butthevery

garmentthatisbutspottedwiththeflesh(Jude23).Indeed,abstainfromwhat is inexpedient as well as from what is unlawful; for in beinginexpedient, ittendstobecomeunlawful.If it isnotasin,yetif it lookslikeasin,bewareofit.Itisnexttobeingasinnertobelikeone;tobeingproudandwanton to seemsoor look so.Anappearanceof good is toolittle,butanappearanceofevilistoomuch.Itisthehypocrite’ssinthatheappearsbetter thanhe is,and itmaybeagoodman’sevil toappearworsethanheis.Arodisforthebackoffools,anditwillbelaidonawiseman’sbackifheisfoundinafool’scoat.

(h)Takeheedofbeinginanywayorinanydegreeguiltyofothermen’ssins. Alas, have we notmany sins of our own? But will we have othermen’s sins to answer for? They are our-other-men’s sins, as Imay callthem.Takeheedofbeinganoccasionof,apartakerof,oronlyaccessorytoothermen’ssins.Godforbidsit,thatitmaynotbe(Ephesians5.7-1;1Timothy1.22),andsharplyreprovesandpunishesitwherehefindsittobe (Psalm 50.18; 2 Samuel 12.9; 1 Kings 21.19). In the last two places,KingDavidandKingAhabarefoundguiltyofmurderwhichwasdonebyotherhands,but,alas,bytheircommission.It issad tosinagainstGodourselvesbutsaddertomakeotherssinagainstGodtoo.Inthiswaytheworldismadeworsethanitwouldotherwisebe.Menaretoopronetobevileenoughofthemselves,weretherenoDeviltotemptthem,butwhentheyhavecompanionsandbrethrenininiquity,theyareapttosinmorelustily.

St.Augustineconfessesthatheusedtoboastofsinshewasnotguiltyof,thathemight seem tobeasbadashis companions,who thought themthebestthatwereworst.Owhatsins,manyandgreat,arecommittedin,with,and for company, thatwouldotherwiseprobablyneverhavebeencommitted! There would be no stealers were there no receivers; andtherefore the receiver is as bad as the thief. There would be noadulteresses,weretherenoadulterers.ManyinHellwouldprobablyhavebeenlesswickedthantheywere,andsohavehadlesstormentthantheyhave,hadtheynotbeenfurtheredbyotherstheircompanions.Thoughallsins come from the heart, and may be indulged there when men arealone,yetastotheact,somesinscannotbecommittedbypeoplealone,buteverysuchsinhasadoublesinner,ifnotagreaternumber.

Besides, in this way men are confirmed and hardened in theirwickedness. Where all go naked, none are ashamed. Examples andcompanysteelmenintheirsinswhowereironenoughofthemselves,andsometimesembolden thosewhoweremodestand tenderbefore. ‘Ifanymanseetheewhichhastknowledgesitatmeatintheidol’stemple,shallnottheconscienceofhimwhichisweakbeemboldened?’(1Corinthians8.10);theGreekis,edifiedorbuilt.Hetakes it foragoodexample,andmakesakindofconsciencetodosotoo,asifyouhadinstructedhimtoedification,whenalas,itedifieshimonlytowoundandputhimindangerofperishing;foritfollows,‘YesinagainstChrist’,ashealsodoes,foryoumakehimoffend(verses11-13).

Soherebywebecomeguiltyofothermen’ssins,andwearelikelysoonerorlatertoregretthisverygrievously.Indeed,thoughweourselvesmaybesaved at last, itwill certainly pain us to think that anywent toHell inwhosesinswehadaheadorhand,andmaybeaheart.Besides,itisveryusual thatwepartakeof theirplagueswhosesinswepartakeof;wearegiven warning of this by no less than a voice from heaven (Revelation18.4). ‘For because of these things cometh the wrath of God on thechildren of disobedience. Be not ye therefore partakers with them’(Ephesians5.6-7).ItissadtobefoundontheDevil’sground;astheDevilsaid,hefoundthewoman(whomhepossessed)whenataplay.Yettobemorespecific,wemaybeguiltyofothermen’ssinsinseveralways:

(1) In giving occasion for it beforehand. Itmaymore than probably besaidthatsuchsinswouldnothavebeencommittedbutforsuchoccasionsbeinggiven.

(a)Byneglectingwhatmightandoughttobedoneforitsprevention.Hewho, when he can and ought, does not hinder a sin, contributes to itsproduction,aswhenmenneglecttoinstructorteachthosewhoareundertheir charge, whether they are ministers, parents or heads of families(Ezekiel 3.17-20). Itwas the apostle’s rejoicing that in this case hewaspure from the blood of all men (Acts 20. 26,27). Many a child andservant,when theyhave come toprison and execution, havemade thissad complaint,My parents ormymaster never gavemewarning; theynever showedme the danger of sin or instructedme in theway of theLord,thewayof righteousnessandholiness!Bewareof this!Andwhen

sinbeginstobudandblossom,nip itbyreproofsanddiscipline,orelseyoumay be chargedwith sin as old Eli was (1 Samuel 3.13) Crush thecockatricewhileintheegg;dashthebratsagainstthewallwhileyoung!Ifyouaresilentorindulgent,childrenandservantstakeitforconsentandapprobation, as men misinterpreted God’s holding his peace (Psalm50.21).Inclinationswillcomeintoacts,andactsintocustomsandhabits,ifnotcheckedandrestrained.But ifyouthusdealwiththemearly,youmaypreventagreatdealofsin; indeed, it is thebestproofofyour love(Proverbs13.24).Anditmaybethattheywillsay,asDaviddidtoAbigail,‘BlessedbetheLordGodofIsrael,whichsenttheethisdaytomeetme:andblessedbethyadvice,andblessedbethou,whichhastkeptmethisdayfromcomingtoshedblood,andfromavengingmyselfwithmineownhand’ (ISamuel25.32-33). In the samewaysomeonemay say, Iwouldhavebeenanadulterertoday,andanothermaysay,Iwouldhavebeenadrunkard today, if youhadnot givenmecounsel andcorrection; if youhadnotgivenmeahelpinghand,Iwouldhavesinnedtoday;oh,blessedbethouoftheLord!Thinkofit,isitnotbettertohearthemblessingyouthancursingyou?Thereforepreventsinallyoucan.

Solon,aheathen,givesgoodadvice,‘Donotspoilyourchildren,lestyouweepinfuture.’Toomanypeoplelaughattheirchildren’scunningshifts,theirfibbingandlying;butthislaughingmaycostyouweeping,whenyou(andbeforethey)areold.ItwasalawamongtheLacedaemonians,thatifanyof the ancients sawa youngone sinning, anddidnot reprovehim,theyshouldundergothesamepunishmentwiththeoffender.

(b)Wemayoccasionothermen’s sins andbe guilty of their crimes, bydoingsomethingwhichweoughtnottodo;thusactingwefurtherothermen’s sinning. Ifwearesuperiorswemaydo thisbywayofcommand.Somemenaresowickedthattheycommandotherstobewicked,whoaresowickedastoobeytheircommands.Absalomcommandedhisservantsto kill his brother Amnon and they obeyed (2 Samuel 13.28). JezebelwrotelettersinAhab’snametocertainelderstohiresonsofBelial--forsofalsewitnesses are called--that theymight accuseNabothof blasphemyand then stone him to death (1 Kings 21). Indeed, David himself wasguilty of this sin, and therefore it is spoken of as his only sin (1 KingsI5.5).Somehavemadelawstocommandmentosin,asiftheyshouldsin

cum privilegio and with authority (Daniel 3.10; 6.7-9). And how manymasterscommandtheirservantstosaytheyarenotathomewhentheyare,andtocommendtheircommodityforoneofthebestnomatterhowbaditis,andtodothatwhichitisnotlawfultodoontheSabbathday.Now, sincepoorservantsareunderaweandstand in fear, theytendtoobey.Therefore, takeheedwhat you commandyour servants; for everysintheycommitbyyourcommandwillbechargedonyou,asonthem,ifnotmoreso.

(c)Wemayalsobetheoccasionofothermen’ssinsbycounsellingthemtosin.Theywhocannotcommandmaycounsel,whichisthenextthingtoit. In one chapter of the Bible it is recorded three times, in threesuccessiveverses,thatAhaziahwalkedinthewaysofAhab,anddidevilinthesightoftheLordbythecounselofAthaliahandtheHouseofAhabtohisdestruction(2Chronicles22.3,4,5).AmnonsinnedaccordingtothecounselofJonadab (2Samuel 13.5,6).Jonadab is calledhis friend,andfriends take sweet counsel together; but what bitter counsel is wickedcounsel!Never counsel anyone to sin under the pretence of friendship,for it is akillingkindness.AsRebecca told Jacob,when she counselledhimtolieanddeceive,thatuponhershouldthecursebe(Genesis27.6-13),sosayItoyou,thatthecursewillbeonyouifyouadviseotherstosin.

(d)Wemayoccasionothermen’ssinsbyexample,andthemoreeminenttheexample,themoreinfectiousitis.Greatmencannotsinatalowratebecause they are examples: the sins of commanders are commandingsins; the sins of rulers ruling sins; the sins of teachers teaching sins.There is a kind of sorcery and bewitching power in such examples(Galatians2.12,13).WhenPeterandtherestoftheJewsdissembledwithhim,Barnabas,thoughagoodmanandfulloftheHolyGhost,wasalsocarried away with their dissimulation, that is by their example and incompliance with it. Similarly, that example of which I spoke earlier,concerning a man sitting at meat in an idol’s temple, has given us anexampleofsomethingverycatchingandinfectious(1Corinthians8.10).Theworld ismore easily exampled into sin than into goodness, for sinfinds a partywithin. Abraham’s faith,Moses’meekness, Job’s patienceand Peter’s courage are not so easily followed as their contraries.

Thereforegivenobadexamples.

(e)Bytemptingandprovokingtosin.Thetrumpeterdoesnotfight,butwhencapturedhefaresasbadlyasthesoldierswhodo,becausehestirsthemup.WhenAhab’swickednessisreckonedup,itiswiththisremark,thathiswifeJezebelincitedorstirredhimup(1Kings2125).Therewasnone like Ahab--he had no peer or fellow, and was second to none inwickedness,andhewas irritatedandprovokedto thisbyhiswife.Takeheedof tempting or stirring up anyone to sin. Somemen’s corruptionswouldsleepmorethantheydoifothersdidnotawakeandstirthemup.Somearesowickedasnottosleeportoletotherssleepuntiltheyhavedonemischief.Thentheytemptotherstosininseveralways.

By enticement and solicitation. It is a sad employment to be sin’ssolicitor,yettherearealltoomanyofthem.Theyarepimps,andbawds;they pander for lust and sin. And though the solicited person does notsin, as Josephdidnot, yet the onewho solicits is a sinner, as Joseph’smistresswas.Thereare sinnerswho, like theDevil, goupanddown toenticeothers tosin(Proverbs1.10-16).Evenflatteryhas force in it, andoffersakindofviolence(Proverbs7.21).

Byimportunity.DelilahmadepoorSamsonalmostwearyofhislife;shenever lefthimuntil shehadundonehim.Hestood itoutagreatwhile,butherimportunityprevailedatlast(Judges16.16,17).Moreover,itwasby much fair speech or importunity that the harlot prevailed with theyoungman,whoperhapswas going abouthisbusiness and thoughtnoharmuntilsheimportunedhim(Proverbs7.13-21).

By lying tomen in thenameof theLord, as theoldprophetdid to theyoung (1Kings 13.18). TheName of the Lord is a great argument, andverytakingwiththosewhofearhim.ThereforesomefalseprophetsmakepretensiontoitandturnthemselvesintoAngelsofLight,thoughtheyareoftheDevil.TheyquoteGod’sauthorityastheDevilhadtheimpudenceto do, though falsely, to our Saviour himself (Matthew4.3,4). This is ashrewdwayoftemptation.

Byusingimproperlanguage,andofferinginsultstomen.Somemenhavelavish tongues and can hardly answer without a ‘you lie’. Such is their

prideandpassion that theyanswerrudelyandgivesuch ill languageaswouldangerasaint,as thesaying is.Peopleofqualityandhonourwhoareusedto,anddeservecivilitywillnotbearsuchprovokingwords;theywillnottakethemexceptonthepointoftheirrapiersandreturnthemtothe giver’s throat. Great sins are committed from such beginnings.ThereforeSolomontellsusthatasoftanswerturnsawaywrath(Proverbs15.1), as it did in Judges 8.2,3, but grievous and fierce words stir upanger,as theydid in2Samuel 19.43,comparedwith20.1.Godwillnotallowparentstoprovoketheirchildrentowrath(Ephesians6.4).Aswellas ungenerous words, bad and unbecoming behaviour, abuses andaffronts temptmentosin.whenJacob’ssonshaddeceivedandtherebyslaintheShechemites--theymadethissurlyanswerasanexcusetotheirfather,‘Shouldhedealwithoursisteraswithaharlot?’(Genesis34.31).Itwas as if Shechem’s sin justified theirs, and they didwell to be angry!Theycouldnotputupwithsuchanabuseanddishonour!Therefore,donotuseprovokinglanguage,tomakemensin.

(f)Bysendingotherstoensnareandtrapthem.Thosewhoemploysuchdecoysareinpartguiltyoftheirsin;andChristJesuscalledittempting,whenmenofthiskindwereemployedtoentangleandensnarehim.ThePhariseessenttheHerodianswhoshouldfeignthemselvesjustmenandpraisehimintoasnareandtempthimintoacrimeagainstCaesar.Theypretend a case of conscience, but our Saviour says to this sort ofmen,‘whytemptyeme,yehypocrites?’Theywhowerethusemployedsinned,andsodid thosewhoemployed them--see thestory (Matthew22;Luke20).Thereareonlytoomanymorethingsofthiskind,bywhichwemayoccasionothermen’ssins.ButIwilladdonlyonemorething.

(g) By declaring a thing otherwise than the truth is, by mincing andequivocating.Therearemore thanenoughexampleswhereingoodmenhave been guilty of this. Imention them, that saints aswell as sinnersmayhearandfearandnotdowickedly.AbrahamprevailedwithSarahtosayshewashissister,bywhichPharaohconcludedthatshewasnothiswife, and took her. But when God plagued Pharaoh for so doing, hereasonedthecasewithAbraham,‘whatisthisthatthouhastdonetome?whydidstthounottellmeshewasthywife?SoImighthavetakenhertobemywife…’(Genesis12).Heseverelyexpostulatedwithandupbraided

him,andyetAbrahamisatitagaininChapter20,andmeetswithamoreplain and homely rebuke, and is charged with no less than sin byAbimelech, ‘Thou hast brought onme and onmy kingdom a great sin.Thouhastdonedeedsuntomethatoughtnottobedone’(Genesis20.9).HelaysthesinatAbraham’sdoor,andSarahalsoforhersupplenesshadareproof fromhim(verse16).Yetafterall this,Abraham’s son Isaac isfound remiss in the same thing, andmeets with the same rebuke, andthat from one who did not pretend to so much religion as Isaac did(Genesis 26). Alas, how many, by taking false oaths and bearing falsewitness, give occasion to judges to justify thewicked and condemn therighteous!Muchmoremightbespokenofthesethings,butawordtothewiseissufficient.

(2) Take heed of being partners in other men’s sins when they arecommitted,asco-helpersofthem:

(a)As instrumentstoexecuteothers’sinfuldesignsorcommands.ThusDoegwas,inexecutingthepriests(1Samuel22).Soareanyotherswhoservethelustsofmen.Allpersonswhoaretobeobeyed,suchasfatherandmother, are to be obeyed in the Lord (Ephesians 6.1).whosoever’swill is leftundone,God’swill shouldbedone,andnever leftundone tofulfilthatofanotherorourown.Theywhoputunrighteousdecreesintoexecution are under the same woe with them who decree them; forwithout the execution the decree would do no harm to them againstwhomitwasmade(Isaiah10:1,3).Thosewhoputwickedcommandsintopracticeandexecutionarewicked,andarepartnersinthewickednessofthosewhocommandwickedness(IKings12.30).

(b)Asconfederateswithothers.Thoughthesinisnotcommittedbyyouwhoareconfederates,yetyourbeingsuchmakesyoupartakersof theirsin.Thecounsellorsandcombinersarejudgedequallywiththepractisers(Psalm83. 3-9). ‘Blessed are they who walk not in the counsel of theungodly’(Psalm1.1).And theprophet says,TheLord spoke thus tomewithastronghand’--notsimplythewordoftheLordcametome,ortheLordspaketome,buthespakewithastronghand!why? ‘Sayyenot,aconfederacy, to all them to whom this people shall say, a confederacy’(Isaiah8.11,12).Themenoftheleagueandassociationfare,becausetheysin,alike(Psalm2,withActs4.26-28).

(c)Asconsenters,givingyourconsenttoother’ssin;whereasifyouhaddeniedit,perhapstheywouldnothavesinned.whenthousawestathief,thenthouconsentedstwithhim,andhastbeenpartakerwithadulterers’(Psalm50.18).Anadultererisathief,forhestealswaterfromanother’scistern,andtoconsentwithhimistobeapartaker.Therefore,‘Ifsinnersenticethee,consentthounot’(Proverbs1.10);enteryourdissentanddonotletyoursoulhaveanythingtodowiththeirsecrets.

Consentmay be signified by complying actions. Paul speaks of this asbeing once his own case: he consented to the death of the martyrStephen, and witnesses both that he stood by and that he kept theraiment of those who slew him (Acts 22.20). In the same way, manyconsenttothesinofothersbystandingguardandwatchingthedoor;inthiswaytheydonotonlywinkat,butencourageandemboldenotherstosin.

Consentmaybegivenbysilentconnivance,whenweseepeopleabouttosinanddonotwitnessagainstit.Silence,wesay,givesconsent.Soitdoesoften,thoughnotalways;foritmaybethecasethatitwouldonlybetothrow pearls before swine to speak to some scorners. Some speak toogently, as if it were amatter of no great consequence, butwill not putforththepowertheyhavetopreventsin.Pilateseemedtowitnessagainstthe Jews when they cried out for the crucifying of Christ Jesus, andwashedhishandsto testifyhis innocence(Matthew27.24).Yetbecausehedidnotputforthhispower,heisreckonedamongthenumberofthemwhokilledhim(Acts4.27).

Consentmay be given openly and notoriously byword ofmouth. Saul,afterwardsPaul,gavehisvoice(Acts26.10);hisvotewentwiththerest,andhegaveitwithavoice,aloudvoice.Ifanyonebringsfalsedoctrine,andamanbidshimGodspeed,thismanispartakerofhisevildeeds(2John10,11).whenmensay,asJehoshaphatdidtoAhab,‘Iamasthouart,andmy people as thy people; and we will be with thee in the war’ (2Chronicles18.3);whenwethusgiveconsent,itisnotorious.

(3)Donotbeaccessorytoothermen’ssinsaftertheyarecommitted.Youmaybeguiltyofthisinmanyways,butIshallnameonlyfour.

(a)Innotgrievingforothermen’ssins.AllsinisagainstGod,andforthatreasonhewhotrulygrievesforhisownsinwillgrieveforothermen’stoo.ItwasthegreatcommendationofLotthathisrighteoussoulwasvexedwiththefilthyconversationoftheSodomites;itwasatorment,akindofhell to him (2 Peter 2.7). David could not prevent men sinning andthereforehegrievedforit,somuchsothathiseyesrandownwithriversof tears (Psalm 119.136).And thismade theprophet Jeremiahwish hiseyesfountains,thathemightweepdayandnight.Allthesepeoplewereremembered by the Lord in mercy, when others were rewarded withmisery.Thereisscarcelyanotherwaylikethis,tobekeptfrompartakingintheruinofsinners.Godwillsetamarkonhisweepingandmourningpeople, and as for the rest, they will be found as accessories if notprincipalsinwickedness,andjudgedaccordingly(Ezekiel9.4-6).Oh,thatthere were more crying persons, when there are so many crying sins!Theywhogrievenotandmournnotareguilty,as theapostle tellsus (1Corinthians5.1,2);butbymourning theywere clearedof thismatter (2Corinthians7:11).

(b)Byconcealing thatwhichweought to revealandmakeknown.Thismaybeeasily proved fromScripture: ‘If a soul sin, andhear a voice ofswearing,andisawitness,whetherhehasseenorknownof it; ifhedonot utter it, then he shall bear his iniquity’ (Leviticus 5.1). ‘whoso ispartner with a thief hateth his own soul: he heareth cursing, andbetrayethitnot’,whichheoughttodo(Proverbs29.24).Yetagain,‘Ifthybrother,thesonofthymotherorthyson,orthydaughter,orthewifeofthybosom,orthyfriend,whichisasthineownsoul,enticetheesecretly,saying,Letusgoandserveothergods,whichthouhastnotknown,thou,northyfathers…thoushaltnotconsentuntohim’(Deuteronomy13.6,8).Isthatenough?No!‘norhearkenuntohim’.Isthatenough?No!‘neithershallthineeyepityhim’.Isthatenough?No!‘neithershaltthouspare’.Isthat enough?No! ‘neither shalt thou conceal him’. Is that enough?No‘thou shalt surely kill him (by revealinghim to the judges); thine handshallbefirstuponhimtoputhimtodeath.’Butyouwillsay,isthisnotun-natural?what!betrayabrother,onefromthesamewomb,thesonofmymother?Indeedmore,myownsoulIndeedmore,mywife,andmostofall,myfriend!Nomatter!forall that, thoushaltnotconcealhim.Toconcealsuchasinnerwouldbetopartakeofhissin(2John10.11).These

spirits,thesesoul-stealers,mustnotbeconcealed,lestthereceiverandbereckonedasbadasthethief.

(c)InnotseparatingfromothermenwhenGodcallsyoutoit.RememberLot‘swife,whowaslothtowithdraw,andwasturnedintoapillarofsalt--toseasonus,asoneofthefatherssaid.Therearepeoplewithwhomweshould not eat (1 Corinthians 5.11). To join in communionwith knownsinnersisthegreatesttestimonyyoucangive,eitherthattheyaresaintsor that you are sinners; you bear a false witness for them and a truewitness against yourselves. when the apostle had reckoned up a wholetroopofsinners,ofwhomself-love ledthevan,anda formofgodlinessbroughtuptherear,headds,‘fromsuchturnaway’(2Timothy3.5).Youmayhearavoicefromheaven,saying,‘Comeoutofher,mypeople,thatye be not partakers of her sins’ (Revelation 18.4). Be not thereforeunequallyyokedwithunbelievers(2Corinthians6.14).

(d)Ifinsteadofreprovingothermen’ssins,weapproveofthem.Havenofellowshipwiththeunfruitfulworksofdarkness,butratherreprovethem’(Ephesians5.11).Nottoreprovethem,butinsteadtohavefellowshipwiththem, is to approve.Besides this,we declare our approbationwhenwetakepleasureintheactionsortheactors.Theprophetsprophesyfalsely,andthepriestsbearrulebytheirmeans;andmypeoplelovetohaveitso’(Jeremiah5.31);theylovetohaveitso,thatistosay,theysettheirsealtoit,toapproveandconfirmwhattheprophetsandpriestsdo.Ofthesameimport is the statement, ‘who knowing the judgment of God, that theywhichcommitsuchthingsareworthyofdeath,notonlydothesame,buthavepleasureinthemthatdothem’(Romans1.32).MenaresaidtohelpontheafflictionsofGod’speopleandtoapprovethembysaying,HalHa!wewouldhaveitso(Ezekiel25.3;26.2).Totakepleasureinsuchthingsasothersdoistobeaccessories,asifwehaddonethemourselves.whenthe apostle Paul tells of other men’s sins he does it with weeping(Philipplans 3.18), and so frees himself from the least degree ofapprobation.Butwhenmenlaughat,takepleasurein,andmakesportofother men’s sins, it is, by construction, an approbation of them.Approbationofothermen’ssins isalso tobe inferredwhenmen flatterothersandspeakpeacetothemintheirevilways.Thatis,whenmensay‘Peace’whereGodsaysthereisnone,thatis,tothewicked.Godandman

will curse him who says to the wicked, Thou art righteous (Proverbs24.24). ‘Becausetheyhaveseduced(flattered)mypeople,saying,Peace,andtherewasnopeace;andonebuiltupawall,and,lo,othersdaubeditwith untempered mortar, and they sewed pillows under their elbows;therefore,Godsays,willIpulldownthewall,andwill tearyourpillowsand kerchiefs’ (Ezekiel 13.10,14,18,20,21). And the reason given is,becausetheymadetheheartof therighteoussad,andstrengthenedthehandsofthewicked,thatheshouldnotreturnfromhiswickedwayverse22).Thereisawoeagainstsuchpeople.

Approbation is also declared whenmen defend and excuse the sins ofothers,asiftheywereretainedlikelawyersandhadtheirfee.Theywhojustify thewickedare equally anabominationwith themwho condemntherighteous(Proverbs24.17).Somearesowickedthattheydefendothermen’swickedness--notonly like lawyersbut likesoldiers--byswordandforce of arms; as was done for the man who had abused the Levite’sconcubine (Judges 17.15). But to plead for othermen’s sins is to be asguiltyasaretheywhocommitthem.

Imight addmanymore things, but Iwill forbear, because I have beensomewhat lengthy on this subject. But I was more willing to do this,becauseitisathingtooseldomtreatedandtoolittletakennoticeofandlaidtoheart,thatis,thesharethatwetoooftenhaveinthesinsofothermen.

CONCLUSION

AsIcometothecloseofthewholematterIwouldwishwithmysoulthattheremightneverbeanoccasion formeoranyother topreachon thissubjectagain.ShallInowentreatyoutoconsiderwhathasbeensaid,andtothinkwhatanabominableanduglythingsinis?Itistheworstofevils,worse than theworstofwords canexpress. Ihave shownyouhow it iscontrarytoGodandman.ForproofofthisIhavebroughtwitnessfromHeaven,EarthandHell.IhaveshownyouhowdearlyitcostChristJesuswhodiedfor it,andhowdearly itwillcostyou, ifyouliveanddie in it.Thereforestandinaweandsinnot.LayupthewordofGod’scommand,promiseandthreatening,thatyoumaynotsinagainsthim.Takeheedofsinning,foratonceyousinagainstGodandyourownselves.

Ihaveenteredintoyourclosetsandyourhearts,totellyouofyoursecretsins.Ihavetoldyouof,andwarnedyouagainst,thesinsofyourlipsandof your life. I have told you of your shop--and calling--sins, that youmightbeware.AndwhatshallIsayordomoreforyou?Ihavepreachedtoyou,prayedandweptforyou.Ihaveshownyouthewayofrepentance,faithandholiness.AndwereItodieforyou,IhopeIshouldnotaccountmylifedeartome,thatImightsaveyoursoulsbylosingit.Letmeagain,then,entreat,beseechandbegyouforGod’ssakeandforyoursouls’sakenottosin.Thesethingsarewritten,thatyesinnot.But‘hearye,andgiveear;benotproud:fortheLordhathspoken.GiveglorytotheLordyourGod…but if yewillnothear it,mysoul shallweep in secretplaces foryour pride; and mine eyes shall weep sore, and run down with tears’(Jeremiah13.15-17).Ifyoudonothear,youmakethistobesadworkformeandotherswhoteachyou,but,alas,muchsadderforyourselves!Youmakeusweeponearth,butyou,ifyoudonotrepent,willweepinHell.Ibeseechyoutherefore, learnwhatthegraceofGodteachesyou,todenyallungodlinessandworldlylusts,tolivesoberly,righteouslyandgodlyinthispresentworld(Titus2.11,12),orasitisinLuke1.75,‘ServetheLordinrighteousnessandholinessall thedaysofyourlife.’Havingthereforethese promises (which according to Peter are the greatest and mostprecious)letuscleanseourselvesfromallfilthinessofthefleshandspirit,

perfectingholinessinthefearofGod’(2Corinthians7.1).

Shall we commend holiness in those who are dead, and yet not likeholiness inourselveswhilewearealive?Holiness is thebeautyofearthandHeaven,withoutwhichwecannot livewellonearth,norshall everlive inHeaven.Certainlytheywhojeerandscoffatholinessandrejoicethattheyarenoneoftheholyones,mightaswellmakebonfires,ringthebellsandgive thanks that they shallneverbe saved.For if theyarenotholy,savedtheycannotbe.Asoneputs it, theywhoshallbe inHeavenwillbeinnodangerofbeingderidedforthesakeofpiety,forthosewhoderidewillnotbeadmittedthere.Asforthewicked,Godwillturntheminto Hell, and all the nations (all them of any nation) that forget God(Psalm9.17).

Poor soul, think a little, indeed, think much of the great day of youraccountandGod’siudgment.Thoughyouput it far fromyou,yet itwillsurely come, andwoe unto you, if it ever takes you unawares and as athiefinthenight(1Thessalonians5.3,4).Seeingthismaybe,andthatwillbe,whatmannerofpersonsoughtwetobeinallholyconversationsandgodlinesses!ForitispluralintheGreek(2Peter3.10,11).whatmoreshallIsay?IwillclosethewholematterwithwhatwaslongsinceexcellentlyspokenbyagreatDoctor inourIsrael,which isworthytobewritten inthe hearts of all men and often to be before their eyes and in theirthoughts.

At the last, he says, there will come a day when all mankind shall besummoned naked (without differences or degrees) before the sametribunal;whenthecrownsofKingsandshacklesofprisoners;whentherobes of princes and the rags of beggars;when the gallants’ finery, thepeasants’ home-spun, the statesmen’s policy, the courtiers’ luxury andthe scholars’ learning shall all be laid aside; when all men shall bereducedtoanequalplea,andwithoutrespectofpersonsshallbejudgedaccordingtotheirworks.Thenthosepunctiliosandformalities,cutsandfashions, distances and complimentswhich are now the darling sins oftheupperendoftheworld,shallbeprovedtohavebeennothingelsebutwell-actedvanities.Thenthepride,luxury,riot,swaggerings,interlardedandcomplementaloaths,sophisticatedandquaintlasciviousness,newly-invented courtings and adorations of beauty, the somuch studied and

admiredsinsofthegallantryoftheworld,shallbepronouncedoutofthemouth of God himself to have been nothing else but glitteringabominations. Then the adulterating of wares, the counterfeiting oflights,thedoubleweightandfalsemeasures,thecourteousequivocationsofmengreedyofgain,whicharenowalmostwovenintotheveryartoftrading, shallbepronouncednothing else butmysteries of iniquity andself-deceivings. Then the curious subtleties of more choice wits, theknotty questions and vain strife of words, the disputes of reason, thevarietyofreading,theverycircleofgeneralandsecularlearning,pursuedwithsomucheagernessbythemoreingeniousspiritsoftheworld,shallbe all pronounced but the thin cobwebs and vanishing delicacies of abetter-temperedprofaneness.

Lastly, then, the poor despised profession of the power of godliness, atrembling at the word of God, a scrupulous and conscientiousforbearancenotonlyofoathsbutofidlewords,atendernessandaptnesstobleedatthetouchofanysin,aboldnesstowithstandthecorruptionsofthetimes,aconscienceofbuttheappearanceofevil,awalkinghumblyand mournfully before God, an heroic resolution to be strict andcircumspect,towalkinanexactandgeometricalholinessinthemidstofacrookedandperversegeneration,whichtheworldesteemsandscornsasthepeevishhessofafewsillyimpoliticmen,shallingoodearnestfromthemouthofGodhimselfbedeclaredtohavebeenthetrueandnarrowwaywhichleadstosalvation;andtheenemiesthereofshallthen,whenitistoolate,bedriventothatdesperateandshamefulconfession:‘wefoolscountedtheir lifemadness,andtheirendtohavebeenwithouthonour.AndnowtheyarereckonedamongthesaintsandhavetheirportionwiththeAlmighty!’

‘Considerwhathathbeensaid,andtheLordgivetheeunderstandinginallthings’(2Timothy2.7).