"Where there is no vision, the people perish." People are

came not to call the righteous, but on thy name;" sinners to repentence?"

case

In the case that is stated, I concieve, said to perish for lack of knowledge.that the once benighted, but now en-Paul states it as a maxim, that "The lightened pagan must acknowledge, wages of sin is death;" and he considthat he has been an unholy and inex-ers sin as co-extensive with death.--cusable creature. Nor does he find" By one man sin entered into the that his sin consists in, or necessarily world, and death by sin; and so death implies the abuse of light; for, by the passed upon all men, for that all have supposition, he had no light. He had, sinned." To prove, by the reign of indeed, rational faculties, and a con- death, that all, from the least to the science, if rightly informed, capable of greatest are sinners; it is said, " Death feeling the force of truth, and moral reigned from Adam to Moses, even obligations. But his conscience was over them that had not sinned after the not rightly informed, nor were his ra- similitude of Adam's transgression;" tional faculties brought into exercise i. e. had not sinned against a known on moral and religious subjects. On law. Iufants, for instance, are utterly what then does this new convert pre- incapable of the least knowledge of dicate his past criminality? On the the law. And yet there is this infallisimple consideration, that his heart, his ble testimony of their sinfulness, that disposition, and his moral exercises, they are subject to death. There is a and consequently, his conduct, had yet plainer testimony. Ps. 58, “The been wrong. In this view, he feels self-wicked are estranged from the womb condemnation, even antecedent to the They go astray as soon as they are enquiry, how he came to be so. He born, speaking lies; Their poison is the views selfishness, as abhorrent in its na-poison of a serpent. i. e. They possess ture, and inexcusable in every possible the same odious character, notwithHe considers it as inexcusable standing their total ignorance of the in infancy, in childhood, in idiotism, in law, which their parents possess. Acinental derangement, and in every in-cordingly, it is strongly affirmed by stance that is conceivable. way of interrogation, that he cannot be Moral good and evil, as well as na- clean that is born of a woman. tural good and evil, consist in the na- the most ignorant of all the human race ture and qualities of the things them- is sinful, and condemned, is evident selves, and not in any antecedent from the doctrine, that salvation is by cause, or occasion, or circumstances Christ alone; and yet Christ saves noue, of the things so denominated. A be- but sinners. The ordinance of circumnevolent man is morally amiable, by cision, anciently, and the ordinance of whatever means he became benevo- baptism subsequently, teach the moral lent; and whether he has any knowl-depravity of infants, who are destitute edge of the law or not; and a selfish of the knowledge of the law. man is morally odious, by whatever means he became selfish; and wheth-those who are ignorant of the law er he has any knowledge of the law or which they violate, is derived from the sacrifices and expiations instituted in The answer that is here stated to the the law of Moses for sins committed question before us, I conceive to be through ignorance. The process of saconfirmed by the holy scriptures. In crifices to make an atonement for sins relation to the strong case of the be-of ignorance was much the same as nighted pagan, how abundant are the was required from sins in general. denunciations of the heathen, in the On the whole, it is clear, that a knowsacred scriptures! "Pour out thy furyledge of the law is not essential to the upon the heathen who know thee not, existence of sin. The nature of the and upon the families that call not up-disposition and exercises of the heart,

not.

That

Further evidence of the sinfulness of

depends not on knowledge nor igno-reason to think, that the views of the

saints in heaven, and of the reprobates in hell, with respect to the ruinous nature of sin, will be forever increasing and brightening. How incompetent, therefore, are we in this life, to measure the length and breadth, the height and depth of the evils which may result from a life of sin, or even to estimate the awful consequences of one wicked action.

Viewing ourselves, as we are, members of the great family of man, and fellow-travellers with athers to the eternal world, i deeply concerns us to watch every step we take; for those deviations from the path of rectitude, which we may deem trivial, may be followed by a train of consequences, that may be unhappy beyond all pres

rance; but exists antecedently to the knowledge of the law. Accordingly in the case of Saul of Tarsus, it is evident, that his chief sin was sin of ignorance. But when he came to the knowledge of the law, he was self condemned. "I was alive," said he, "without the law once, but when the commandment came, sin revived, and I died." His sin was, indeed, the less aggravated, on account of his ignorance. Accordingly, after stating, that he had been a persecutor, a blasphemer and injurious, he adds, "But I obtained mercy, because I did it ignorantly in unbelief." But he adds, that the grace of God was, in his case, exceedingly abundant; and that, in him, God did shew forth all long suffering. Finally; if a knowledge of the lawent calculation. While in this probawere necessary to the existence of sin, there would be, comparatively, but little sin in the world. A great part of the sin of the world is, as the apostle says, Through the ignorance that is in mea because of the blindness," or callousness" of their hearts." But this blindness of heart is the very root and essence of sin. This the law condemns ---this the Lord Jesus condemns. "He looked round about with anger, being grieved for the hardness of their hearts." "Ye fools and blind," said he, to his wicked opposers. The Lord of glory was crucified through great ignorance. But yet, his crucifixion was II. To point out the great evil of a most flagrant act of wickedness.-sin, particularly by showing how one Probably more than half of the sin of sinner destroyeth much good. the most enlightened class of men in christendom is through ignorance of the law. But let the law be applied to the conscience, and by it sin revives, and the transgressors are condemned.

THE EVIL NATURE AND DESTRUCTIVE
TENDENCY OF SIN.

ECCLESIASTES ix. 18.

One sinner destroyeth much good.

tionary state, we are not only forming for ourselves, characters, with which we shall enter the eternal World; but, as far as our influence extends, we are aiding others in doing the samé. The remark has often been made, and very justly too," that a man may do more hurt in an hour, than he can repair in an age." Sin is a baneful plant, diffusing its poison all around, and is mighty to corrupt and destroy: One sinner destroyeth much good.

In illustrating this portion of divine truth, it is proposed,

I. To define sin.

In defining sin, we may say, in general terms, it is the opposite of holiness, and in its nature, is as deformed and hateful, as holiness is beautiful and lovely. We cannot even conceive of sin, or moral evil, without the existence of moral beings nor without voluntary exercise. The same may be affirmed of holiness. In this respect they do not differ; but in their nature, they are directly opposite. Holiness

SIN is an evil so odious in its na-is obedience to the divine law-sin ture, and so distructive in its conse-is transgression of the same law.→ quences, that it will take an eternity to There are innumerable ways for sin od out its true demerit. We have to be manifested or expressed in words

and actions; but it consists wholly is in a state of nature. The testimony in voluntary exercise. It is an affec- of the apostle, therefore, fully accords tion, or exercise of mind, which under- with the definition of sin which has values and discards the general good.|| now been given. To speak in language, which cannot be misapprehended, even by children, it is loving the creature more than the Creator.

II. The great evil of sin is now to be pointed out, particularly by showing how one, sinner destroyeth much good. All sin may be comprised in selfish- We are, doubtless, to estimate the ness, a term often used by Divines, demerit of sin, by the natural evils, in opposition to benevolence. A self-which it tends to produce, and which ish affection is inimical to the universe, it would inevitably produce, if not preand involves in it, every thing which vented by a Power superior to it. is vile. It is, in its nature, unreasona- That God, by his power and grace, ble, unjust, and contrary to the fitness frequently prevents sin from producof things. Does it not appear to be ing its natural effects, is readily acunreasonable and unjust for one man knowledged; but on this account, sin to set up himself, as the supreme ob- is not less sinful. The present subject ject of his affections, and to pursue leads us to meditate on the awful tenhis own private interest, in opposition dency of sin, and what would appear, to the welfare of a whole town? Let from fact, to be its tendency, if it were such a disposition be clearly manifes-unrestrained. The divine declaration ted, and all will unite in condemning in the text is, One sinner destroyeth it, as being very odious. This is sin, wuch good. This may be made to apor selfishness. And this selfish dispo || pear from various considerations. sition has no more regard to the good 1. The sinner destroys all his hap of the universe, than it has to the wel-piness in this world. fare of a single town. It sacrifices the The happiness, which one sinner as kingdom of CHRIST, and the honour a rational creature, and as a creature and glory of God, as really and as de- capable of knowing God, might cidedly, as it does the happiness of an enjoy in this world, is unspeakably individual person. It gives up every great. But his sinful heart destroys thing which comes in competition with it all. He is blind to the richest and its own supposed interest. most glorious displys of God's goodOn attending to this brief descrip-ness, and is an enemy to his own peace. tion of sin, some readers may be led He goes about in this world, a restless, to pause, and ask, "Can it be, that guilty, condemned creature; because such exercises as have been describ- he is a sinner, and possesses a heart, ed, exercises so perfectly unreasona-which rejects God, and from which ble and vile, exist in the hearts of men?" issues nothing but transgression. The If they wish for light on this subject prophet Isaiah, describing the awfully they are humbly intreated to consult wretched state of those, who are unthe word of God, where they will der the dominion of sin, says, They find that such exercises not only exist are like the troubled sea, when it canin the depraved heart, but are the nat-not rest, whose waters cast up mire and ural fruit of it. Let them candidly dirt. There is no peace, saith my God and seriously weigh the following tes-to the wicked. The divine constitution timony of the apostle Paul, Rom. viii,7. connects sin with misery; and, generBecause the carnal mind is enmity a-ally speaking, individual persons, fa gainst God; it is not subject to the law milies and nations, have been miserof God, neither indeed can be. The car-able in this world, in proportion as nal mind is the sinful mind, or the mind which is under the dominion of sin; and this belongs to every person, who

H VOL. 2

they have been sinful. God declares himself to be an enemy to the peace and comfort of all who choose to walk

In the paths of sin. In fulfilment of this declaration, he so orders, in his holy Providence, that "evil pursueth them." They are unhappy and wretched. It hence appears, that one sinner destroys much good, because he throws away all the hopes of happiness he might enjoy in this life.

acters for eternity. His stupid life and irreligious walk have a direct tendency to destroy the precious souls of all his children; and this awful consequence will follow, if sovereign grace do not prevent. And we ought not to stop at the destruction of the souls of his own children; for, in the Providence of God, they may have posterity, and the example, transmitted by him, may be copied from generation to generation, until hundreds, if not thousands of souls may trace back their ruin to the ungodly life of this one sinner. Here, is presented to us a striking, though comparatively faint view of the natural tendency of sin.How evident it is, therefore, that one sinner destroyeth much good.

But the turpitude and baseness of sin, and the destructive tendency of

2. He destroyeth his own soul. Great as is the happiness which one sinner might enjoy in this life, it appears like nothing, in comparison with that which he might enjoy in eternity. What an unreasonable and foolish part the sinner is acting! For the momentary and unsatisfying pleasures of sin, he is bartering away all prospects of happiness beyond the grave; or in other words, he is throwing away his immortal soul. Surely one sinner, employed in such a work as this, may be said to destroy much good! Godit, by all which has yet been said, have hath given us assurance, in his word, not been made fully to appear; for it that "the wages of sin is death," mea- may be observed, ning, undoubtedly, eternal death.What a loss this must be! Who can estimate the worth of even one soul? "What shall it profit a man," said, our Saviour," if he gain the whole world, and lose his own soul? But pre-which far exceeds all the views we cious and invaluable as the soul is, sin has a direct tendency to destroy it.Divine power and grace may indeed interpose and prevent the evil; but if this should be the case, no thanks will be due to the sinner. Nor would this lessen the demerit of sin.

4. In defining sin, we found it to be opposition to the universe.

Sin is rebellion against the glorious King of Heaven. This thought leads our minds to a view of the evil of sin,

have yet taken of it. The question may be pertinently asked, what if there were no one at the head of the system, sufficiently powerful and inclined to restrain wickedness, and to punish the rebellious? What if God could not prevent the natural tendency of sin? The consequence would

3. One sinner may be instrumental of destroying the souls of many oth-be this; every creature would be inse

ers.

cure under the divine government. If in tracing the evil consequences The happiness of the whole moral sysof sin, we proceed no farther than the tem would be at an end. Only let sin destruction of that soul who commits have its natural course, or only let one it, we stop far short of its pernicious sinner have his own way, unrestraintendency. The sinner may be instru- ed, and the government of God would mental of bringing eternal ruin on ma- be set at nought. There would be ny others, whose souls are as precious nothing to secure the happiness of the as his own. View him in his various Saints on earth, nor of the Angels in relative stations; view him, particu- Heaven. This would be the natural larly, as standing at the head of a fam-fruit and consequence of rebellion aily. What awful consequences may gainst God, if he did not possess both follow his ungodly life! A number of power and will sufficient to restrain souls, under the influence of his exam-wickedness, and to secure the system e and instructions, are forming char- against the fatal effects of it.

APPLICATION

seared as with a hòt iron," this subject

1. We need not hesitate to speak must appear weighty and important;

of sin, as an infinite evil.

The drift of this discourse has been to show, that sin is a great evil, and what has been advanced to illustrate this idea sufficiently proves, that it is an infinite evil. Many are backward to admit this, because sinis.committed by a mere creature, limited in all his powers. The question is sometimes asked, how can a finite being commit an infinite evil? But, if the sinner destroys all his own happiness in this life-if he destroys his own soul, which is capable of endless happinessif one sinner may be instrumental of destroying the souls of many others; if every sin is committed directly against an infinitely holy God, is opposition to the universe, and tends to destroy the happiness of all holy beings, we surely are warranted in denominating sin not only a great evil, but an infinite evil. It is an evil infinitely dreadful in its consequences.

2. It is a most solemn and interesting thing, to spend a state of probation with those, who are candidates with us for eternity.

particularly to those, who stand at the head of families, and under the imme. diate influence of whose example a number of immortal souls are forming characters for the retributions of the great day. The force of early education we know is great and designed to be so, by the Author of our being; and if Parents train up children in the way they should not go the blood of their souls will be found in their skirts. Ungodly Parents are not only trifling with their own best interests; but, if sovereign grace do not prevent, they will go down to destruction, followed by their children, and their chil dren's children,

3. When we reflect on the great evil of sin, how thankful ought we to be that there is one who has power to check its natural course, God is infinitely superior to the wickedness of men. He is able and disposed to prevent the reign of sin, and the triumph of satan. He has set bounds to the powers of darkness; and though sin has taken place under his government, he will not suffer it to terminate in the disgrace of his reign. He will cause "the wrath of man to praise him, and the remainder of it he will restrain". We have great cause of thankfulness, that there is such a being at the helm, that we may repose entire confidence in him, and may rest assured, that he will take care of his own glorious kingdom. "The Lord reigneth, let the

4. This subject teaches the necessi ty of an infinite atonement.

All persons, in their various relations, are instrumental in forming each other's character. By their example, they are constantly aiding each other, either in the destruction or salvation of their souls. The more influence they possess in society, the greater must be the consequence of their example. Since one sinner destroy eth much good, since he may be instru-earth rejoice!” mental of ruining many souls, it is truly an awful thing to live in society, as a sinner. There is no estimating the mischief, which one person may do, in a neighborhood or town, who drops observations, which are calculated to weaken or destroy a belief in the authenticity of the holy Scriptures, and to bring into disrepute the sabbath, and experimental religion. Suc a person is engaged in a most nefarious work, the destruction of souls, on a review of which he will one day tremble. To all, whose" consciences are not

Nothing short of the mediation and death of the Son of God could open the door, and prepare the way for the salvation of sinners. The infinite evil of sin rendered it necessary, that an infinite atonement should be made.To all, therefore, who have a sight of their lost state, and the plague of their own hearts, the advent and work of Christ must appear" to be the wisdom of God, and the power of God.". What could express the demerit of sin