ch18 第六祈求第二部分 sixth petition second part
II. The second branch of the sixth petition is, "Deliver us from evil." There is more in this petition than is expressed. The thing expressed is—that we may be kept from evil. The thing further intended is—that we may make progress in piety. "Denying ungodliness and worldly lusts;" there is being delivered from evil; "we should live soberly, righteously, and godly;" there is progress in piety. Tit 2:12.
[1] In general, when we pray, "Deliver us from evil," we pray to be delivered from the evil of SIN. Not that we pray to be delivered immediately from the presence and indwelling of sin, for that cannot be in this life—we cannot shake off this viper. But we pray that God would deliver us more and more from the power and practice, from the scandalous acts of sin which cast a sad reflection upon the gospel. Sin is the deadly evil which we pray against. With what pencil shall I be able to draw the deformed face of sin? The devil would baptize sin with the name of virtue. It is easy to lay fair colors on a black face. I shall endeavor to show you what a vile monster sin is, and that there is great reason we should pray, "Deliver us from evil."
Sin, as the apostle says, is exceeding sinful. Rom 7:13. Sin is the very distillation of evil; it is called the "accursed thing." Jos 7:13. That sin is the most execrable evil, appears several ways:
(1) Look upon sin in its origin.
(2) Look upon sin in its nature.
(3) Look upon sin in the judgment and opinion of the godly.
(4) Look upon sin by comparison.
(5) Look upon sin in the manner of its cure.
(6) Look upon sin in its direful effects.
When you have seen all these, you will apprehend what a horrid evil sin is, and what great reason we have to pray, "Deliver us from evil."
(1) Look upon sin in its ORIGIN. It fetches its pedigree from hell. It is of the devil. Joh 8:44. It calls the devil "father". Sin is the poison which the old serpent has spit into our virgin nature.
(2) Look upon sin in its NATURE, and it is evil. See what the Scripture compares it to. It has got a bad name. It is compared to the vomit of dogs (2Pe 2:22); to a menstruous cloth (Isa 30:22); which, as Jerome says, was the most unclean thing under the law; it is compared to the plague (1Ki 8:38); and to a gangrene (2Ti 2:17). People with these diseases, we would be averse to eat and drink with.
Sin is evil in its nature, because it is transgression against God. It is a breach of his royal law. "Sin is the transgression of the law." 1Jn 3:4. It is high treason against heaven. What greater injury can be offered to a prince, than to trample upon his royal edicts? "They cast your law behind their backs." Neh 9:26. Sin is an affront to God, as it is walking contrary to him. Lev 26:40. The Hebrew word for sin signifies rebellion. It flies in the face of God. "He stretches out his hand against God." Job 15:25. We ought not to lift up a thought against God, much less to lift up a hand against him; but the sinner does both. Sin is the killing of God. Sin would not only unthrone God—but ungod him! If sin could help it, God would no longer be God!
Sin is an act of high INGRATITUDE to God. He feeds a sinner, screens off many evils from him; and yet he not only forgets his mercies—but abuses them. "It was I who gave her everything she has—the grain, the wine, the olive oil. Even the gold and silver she used in worshiping the god Baal were gifts from me!" Hos 2:8. God may say, I gave you wit, health, riches, which you have employed against me. A sinner makes an arrow of God’s mercies—and shoots at him! "Is this your kindness to your friend?" 2Sa 16:17. Did God give you life—to sin? Did he give you wages—to serve the devil? Oh, what an ungrateful thing is sin! Ingratitude forfeits mercy, as the merchant forfeits his goods by not paying custom.
Sin is a FOOLISH thing. "You fool, this night your soul shall be required of you." Luk 12:20. Is it not foolish to prefer a short lust—before an eternal inheritance? A sinner prefers the pleasures of sin for a season—before those pleasures which are at God’s right hand for evermore. Is it not folly to gratify an enemy? Sin gratifies Satan. Men’s sins feast the devil. Is it not folly for a man to be guilty of his own destruction, to give himself poison? A sinner has a hand in his own death. "They lay wait for their own blood." Pro 1:18. No creature did ever willingly kill itself, but man.
Sin is a POLLUTING thing. It is not only a defection—but a pollution; it is as rust to gold, as a stain to beauty. It is called "filthiness of flesh and spirit." 2Co 7:1. It makes the soul red with guilt—and black with filth! This filth of sin is inward. A spot in the face may easily be wiped off—but to have the liver and lungs tainted, is far worse. Sin has got into the conscience. Tit 1:15. It defiles all the faculties—the mind, memory, affections, as if the whole mass of blood were corrupted. Sin pollutes our holy things. If the leper under the law had touched the altar, the altar would not cleanse him—but he would pollute the altar, which is an emblem of sin’s leprosy spotting our holy things.
Sin is a DEBASING thing. It degrades us of our honor. "In his estate shall stand up a vile person." Dan 11:21. This was spoken of Antiochus Epiphanes, who was a king, and whose name signifies illustrious; but sin made him vile. Sin blots a man’s name. Nothing so turns a man’s glory into shame, as sin. It makes a man like a beast. Psa 49:20. It is worse to be like a beast than to be a beast; it is no shame to be a beast—but it is a shame for a man to be like a beast. Lust makes a man brutish, and anger makes him devilish.
Sin is an ENSLAVING thing. A sinner is a slave when he sins most freely. [Heavy is the yoke of slavery.] Cicero. Sin makes men the devil’s servants. Satan bids them sin, and they do it. He bid Judas betray Christ, and he did it; he bid Ananias tell a lie, and he did it. Act 5:3. When a man commits sin, he is the devil’s lackey, and runs on his errand. Those who serve Satan have such a bad master, that they will be afraid to receive their wages.
Sin is an OFFENSIVE thing. "They are all together become filthy;" in the Hebrew, they have become stinking. Psa 14:3. Sin is very offensive to God. If he who worships in God’s house lives in the sin of uncleanness, though he is perfumed with all the spices of Arabia, his prayers are unsavory. "Their incense is an abomination to me" (Isa 1:13); therefore "the proud he knows afar off." Psa 138:6. He will not come near the dunghill sinner, who has such a foul stench coming from him.
Sin is a PAINFUL thing. It costs men much labor and pains to accomplish their wicked designs. "They weary themselves to commit iniquity." Jer 9:5. "Sin is its own punishment." How they tire themselves out in sin’s drudgery! Chrysostom says that virtue is easier than vice. It is easier to be sober than intemperate; it is easier to serve God than to follow sin. A wicked man sweats at the devil’s plough—and is at great pains to damn himself!
Sin is a DISTURBING thing. Whatever defiles, disturbs. Sin breaks the peace of the soul. "There is no peace for the wicked." Isa 57:21. When a man sins presumptuously, he stuffs his pillow with thorns, and his head will lie very uneasy when he comes to die. Sin causes a trembling at the heart. When Spira had sinned, he had a hell in his conscience; he was in such horror that he confessed he envied Cain and Judas. Charles IX, who was guilty of a massacre in Paris, was afterwards a terror to himself; he was frightened at every noise, and could not endure to be awaked out of his sleep without music. Sin breaks the peace of the soul. Cain in killing Abel stabbed half the world at a blow—but could not kill the worm of his own conscience. Thus you see what an evil sin is in the nature of it, and what need we have to pray, "Deliver us from evil."
(3) Look upon sin in the judgment and opinion of the godly, and it will appear to be the most prodigious evil.
It is so great an evil that the godly will rather do anything than sin. Moses chose "rather to suffer with the people of God than to enjoy the pleasures of sin." Heb 11:24. The primitive Christians chose rather to be devoured by lions without, than lusts within. Irenaeus was carried to a place where a cross was on one side and an idol on the other, and he was put to his choice either to bow to the idol or suffer on the cross, and he chose the latter. A wise man will choose rather to have a rent in his coat than in his flesh; and the godly will rather endure outward sufferings than a rent in their conscience. So great an evil is sin, that the godly will not sin for the greatest gain; they will not sin though they might purchase an estate by it—nay, though they were sure to promote God’s glory by it.
The godly testify sin to be a great evil, in that they desire to die upon no account more than this, that they may be rid of sin. They are desirous to put off the clothing of the flesh, that they may be unclothed of sin. It is their greatest grief that they are troubled with such inhabitants as the stirrings of pride, lust, and envy. It was a cruel torment of Mezentius who tied a dead man to a living man. Thus a child of God has corruption joined with grace—a dead man tied to a living man. So hateful is sin, that a believer desires to die for no reason more than this—that death shall free him from sin. Sin brought death into the world, and death shall carry sin out of the world.
(4) Judge of sin by comparison, and it will appear to be the most deadly evil. Compare what you will with it—afflictions, death, or hell, and still sin is worse.
First, sin is worse than affliction. There is more evil in a drop of sin—than in a sea of affliction.
[1] Sin is the cause of affliction, and the cause is more than the effect. Sin brings all harmful things: it has death and hell in its womb. It rots the name, consumes the estate, and wastes the body. As the poets feigned of Pandora’s box, that when opened it filled the world full of diseases—so when Adam broke the box of original righteousness, it caused all the evils in the world. Sin is the evil which sets the world on fire. Sin turned the angels out of heaven, and Adam out of paradise. It causes mutinies, divisions, and massacres. The sword of God’s justice lies quietly in the scabbard, until sin draws it out and sharpens it. So that sin is worse than affliction, being the cause of it: and the cause is more than the effect.
[2] God is the author of affliction. "When disaster comes to a city, has not the Lord caused it?" Amo 3:6. God has a hand in affliction—but no hand in sin. He is the cause of every action—so far as it is natural—but not as it is sinful. He who makes an instrument of iron, is not the cause of the rust and canker which corrupts it. Just so, God made the instrument of our souls—but not the rust and canker of sin which corrupts them. [God is not the author of sin.] Augustine. God can no more act evil than the sun can darken. In this sense sin is worse than affliction. God has a hand in affliction—but disclaims having any hand in sin.
[3] Affliction reaches the body only, and makes that miserable—but sin makes the soul miserable. The soul is the most noble part. It is a diamond set in a ring of clay. It is excellent in its essence, a spiritual, immortal substance. It is excellent in the price paid for it, redeemed with the blood of God. Act 20:28. It is of more worth than a world. The world is of a coarser make, the soul of a finer spinning. It the world we see the finger of God, in the soul the image of God. To have the precious soul endangered is far worse than to have the body endangered. Sin wrongs the soul. Pro 8:36. It casts the jewel of the soul overboard.
Affliction is but skin-deep, it can but take away the life—but sin takes away the soul. Luk 12:20. The loss of the soul is an unparalleled loss, it can never be made up again. "God," says Chrysostom, "has given you two eyes, if you lose one, you have another; but you have but one soul, and if that be lost, it can never be repaired." Thus sin is worse than affliction; the one can reach the body only, the other ruins the soul. Is there not great reason, then, that we should often put up this petition, "Deliver us from evil"?
[4] Afflictions are good for us. "It is good for me that I have been afflicted." Psa 119:71. Many can bless God for affliction. Affliction humbles. "I remember my affliction—and my soul is humbled within me." Lam 3:19-20. Afflictions are compared to thorns; these thorns are to prick the bubble of pride. Hos 2:6. Affliction is the school of repentance. "You have chastised me, and I was chastised; I repented." Jer 31:18-19. The fire being put under the distillery, makes the water drop from the roses. Just so, the fire of affliction makes the water of repentance drop from the eyes.
Affliction brings us nearer to God. The loadstone of mercy does not draw us so near to God as the cords of affliction. When the prodigal was pinched with need, he said, "I will arise, and go to my Father." Luk 15:18. Afflictions prepare for glory. "Light affliction works for us an eternal weight of glory." 2Co 4:17. The painter lays his gold upon dark colors. Just so, God lays first the dark colors of affliction, and then the golden color of glory. Thus affliction is for our good; but sin is not for our good; it keeps good things from us. "Your sins have withheld good things from you." Jer 5:25. Sin stops the current of God’s mercy; it precipitates men to eternal ruin. Manasseh’s affliction brought him to humiliation; but that of Judas brought him to desperation.
[5] A man may be afflicted—and his conscience be quiet. Paul’s feet were in the stocks—yet he had the witness of his conscience. 2Co 1:12. The head may ache—yet the heart may be well; the outward man may be afflicted—yet the soul may dwell at ease. Psa 25:13. The hail may beat upon the tiles of the house—when there is music within. In the midst of outward pain—there may be inward peace. Thus, in affliction, conscience may be quiet; but when a man commits a presumptuous, scandalous sin, conscience is troubled. By defiling the purity of conscience we lose the peace of conscience. When Spira had sinned and abjured the faith, he was a terror to himself; he had a hell within. Tiberius the emperor felt such a sting in his conscience, that he told the senate, he suffered death daily.
[6] In affliction we may have the love of God. Afflictions are love tokens. "Those whom I love I rebuke and discipline." Rev 3:19. Afflictions are sharp arrows—but shot from the hand of a loving Father. If a man should throw a bag of money at another, and it should bruise him a little, he would not be offended—but take it as a fruit of love; so, when God bruises us with affliction, it is to enrich us with the golden graces of his Spirit, and all is in love! But when we commit sin God withdraws his love; it is the sun overcast with a cloud; nothing appears but anger and displeasure. When David had sinned in the matter of Uriah, "the thing that David had done displeased the Lord." 2Sa 11:27.
[7] There are many encouragements to suffer affliction. God himself suffers with us. "In all their affliction, he was afflicted." Isa 63:9. God will strengthen us in our sufferings. "He is their strength in the time of trouble." Psa 37:39. Either God makes our burden lighter—or our faith stronger. He will compensate and recompense our sufferings. "Everyone who has forsaken houses or lands for my name’s sake, shall receive an hundredfold, and inherit everlasting life." Mat 19:29. Here are encouragements to suffer affliction—but there is no encouragement to sin. God has brandished a flaming sword of threatenings, to deter us from sin. "Surely God will crush the heads of his enemies, the hairy crowns of those who go on in their sins." Psa 68:21. A flying-roll of curses enters into the house of a sinner. Zec 5:4. If a man sins—it is at his peril. "I will make my arrows drunk with blood." Deu 32:42. God will make men weary of their sins, or he will make them weary of their lives. Thus sin is worse than affliction. There are encouragements to suffer affliction—but no encouragement to sin.
[8] When a person is afflicted, he suffers alone; but by sinning openly he hurts others. He does hurt to the unconverted. One man’s sin may lay a stone in another man’s way—at which he may stumble and fall into hell. Oh, the evil of scandalous sin! Some are discouraged, others hardened. Your sinning may be the cause of another’s damning. The priests going wrong, caused others to stumble. Mal 2:7-8. He does hurt to the converted. By an open scandalous sin, he offends weak believers, and so sins against Christ. 1Co 8:12. Thus sin is worse than affliction, because it does hurt to others.
[9] In affliction the saints may rejoice. "You received the Word in much affliction, with joy." 1Th 1:6. "You took joyfully the confiscation of your goods." Heb 10:34. Aristotle speaks of a bird that lives among thorns, and yet sings sweetly. Just so, a child of God can rejoice in afflictions. Paul had his prison songs. "We glory in tribulations." Rom 5:3. The Greek word signifies an exuberancy of joy, a joy with boasting and triumph. God often pours in those divine consolations, which cause the saints to rejoice in afflictions—so that they had rather have their afflictions—than be without their comforts. God candies their wormwood with sugar. Rom 5:5. You have seen the sunshine when it rains: the saints have had the shinings of God’s face, when afflictions have rained and dropped upon them. Thus we may rejoice in affliction—but we cannot rejoice in sin. "Rejoice not, O Israel, for joy, as other people, for you have gone a whoring from your God." Hos 9:1. Sin is matter of shame and grief, not of joy. David having sinned in numbering the people, his "heart smote him." 2Sa 24:10. As pricking a vein lets out the blood, so, when sin has pricked the conscience, it lets out the joy.
[10] Affliction magnifies a person. "What is man, that you should magnify him, and visit him every morning?" Job 7:17-18. That is, visit him with affliction.
How do afflictions magnify us?
(1) As they are signs of sonship. "If you endure chastening, God deals with you as with sons." Heb 12:7. Every imprint of the rod—is a badge of honor.
(2) As the sufferings of the godly have raised their fame and renown in the world. The zeal and constancy of the martyrs in their sufferings have eternalized their name. Oh, how eminent was Job for his patience! "You have heard of the patience of Job." Jas 5:2: Job the sufferer, was more renowned than Alexander the conqueror. Thus afflictions magnify a person; but sin does not magnify—but vilifies him. When Eli’s sons had sinned and profaned their priesthood, they turned their glory into shame; the text says they "made themselves vile." 1Sa 3:13. Sin casts an indelible blot on a man’s name. "The man who commits adultery is an utter fool, for he destroys his own soul. Wounds and constant disgrace are his lot. His shame will never be erased." Pro 6:32-33.
[11] A man by suffering affliction may bring honor to religion. Paul’s iron chain made the gospel wear a gold chain. Suffering credits and propagates the gospel; but committing sin brings dishonor and scandal upon the ways of God. Cyprian says, when in the primitive times a virgin, who vowed herself to religion, had defiled her chastity, —shame and grief filled the face of the whole congregation. When scandalous sins are committed by a few, they bring a reproach upon many; as three or four brass shillings in a sum of money make all the rest suspected.
[12] When a man’s afflictions are upon a good account, when he suffers for Christ, he has the prayers of God’s people. It is no small privilege to have a stock of prayer going; suffering saints have a large share in the prayers of others. "Peter was in prison; but prayer was made without ceasing of the church unto God for him." Act 12:5. What greater happiness than to have God’s promises and the saints’ prayers! But when a man sins presumptuously and scandalously, he has the saints’ bitter tears and just censures; he is a burden to all that know him, as David speaks in another case, "Those who saw me without fled from me." Psa 31:2. So the people of God flee from a scandalous sinner; he is like an infected person, everyone shuns and avoids him!
[13] Affliction can hurt a man only while he is living—but sin hurts him when he is dead. As a man’s virtues and alms may do good when he is dead—so his sins may do him mischief when he is dead. When a spider is killed, the poison of it may hurt. Just so, the poison of an evil example may do much hurt when a man is in his grave. Affliction at most can but last a man’s life—but sin lives and hurts when he is gone. Thus sin is far worse than affliction.
Secondly. Sin is worse than death. Aristotle calls death the terrible of terribles, and Job calls it "the king of terrors," but sin is more deadly than death itself. Job 18:14. 1. Death, though painful, would not hurt, but for sin; it is sin which embitters death, and makes it sting. "The sting of death is sin." 1Co 15:26. Were it not for sin, though death might kill, it could not curse us. Sin poisons death’s arrow—so that it is worse than death, because it puts a sting into death. 2. Death does but separate between the body and the soul; but sin, without repentance, separates between God and the soul. "You have taken away my gods, and what more have I?" Jdg 18:24. Death does but take away our life—but sin takes away our God from us. Just so, that it is worse than death.
Thirdly. Sin is worse than hell. In hell there is the worm and the fire—but sin is worse.
- Hell is of God’s making—but sin is none of his making; it is a monster of the devil’s creating.
- The torments of hell are a burden only to the sinner—but sin is a burden to God. In hell torments there is something that is good—there is the execution of God’s justice—there is justice in hell. But sin is the most unjust thing; it would rob God of his glory, Christ of his purchase, and the soul of its happiness. So, sin is worse than hell.
(5) Look upon sin—in the manner of its cure. It cost much to be done away; the guilt of sin could not be removed but by the blood of Christ; he who was God must die and be made a curse for us before sin could be remitted.
How horrid is sin, that no angel or archangel, nor all the powers of heaven, could procure its pardon—but the blood of God alone! If a man should commit an offence, and no pardon could be had, unless the king’s son be arraigned and suffer death for him—all would conceive it to be a horrible thing that was the cause of this. Such is the case here, the Son of God must die to satisfy God’s justice for our sins. Oh, the agonies and sufferings of Christ! In his body—his head crowned with thorns, his face spit upon, his side pierced with the spear, his hands and feet nailed. His whole body as one wound. He suffered in his soul. "My soul is exceeding sorrowful, even unto death." Mat 26:38. He drank a bitter cup, mingled with curses, which made him, though sanctified by the Spirit, supported by the Deity, and comforted by angels—sweat drops of blood, and cry out upon the cross, "My God, why have you forsaken me!" All this was to do away with our sin. View sin in Christ’s blood—and it will appear of a crimson color!
(6) Look upon sin in its dismal effects—and it will appear the most horrid evil. "The wages of sin is death," that is, "the second death." Rom 6:23. Rev 21:8. Sin has shame for its companion, and death for its wages! A wicked man knows what sin is in the pleasure of it—but does not know what sin is in the punishment of it. Sin is a stinging scorpion, it draws hell at its heels. This hellish torment consists of two parts:
Poena damni, the punishment of loss. "Depart from me." Mat 7:23. It was a great trouble to Absalom that he might not see the king’s face. But to lose God’s smiles, to be banished from his presence, in whose presence is fullness of joy—how sad and dreadful! That word, "Depart," said Chrysostom, is worse than the fire. Surely sin must be the greatest evil—which separates us from the greatest good.
Poena senses, the punishment of sense. "Depart from me, you who are cursed, into everlasting fire, prepared for the devil and his angels." Mat 25:41. Why, sinners might plead, "Lord, if we must depart from you, let us have your blessing." "No! Depart—you who are cursed." "If we must depart from you, let it be into some place of ease and rest." "No! Depart into fire!" "If we must go into fire, let it be for a little time—let the fire be quickly put out." "No! Go into everlasting fire!" "If it is so, that we must be there, let us be with good company." "No! Go with the devil and his angels!"
Oh, what an evil is sin! All the torments of this life are but a sport, compared to hell torments. What is a burning fever, compared to the burning in hell! It is called, the "wrath of Almighty God." Rev 19:15. The Almighty God inflicts the punishment, therefore it will be heavy. A child cannot strike very hard—but if a giant strikes—he kills with a blow. To have the almighty God lay on the stroke, will be intolerable! Hell is the epitome of misery! The body and soul, which have sinned together, shall suffer together; and those torments shall have no period put to them. They "shall seek death, and shall not find it." Rev 9:6. "The smoke of their torment ascends up forever and ever." Rev 14:11. Here the wicked thought a prayer long, a Sabbath long; but how long will it be to lie upon beds of flames forever! That word, "forever!" breaks the heart!
Surely, then, sin is the most deadly and execrable evil. Look upon it in its original, in its nature, in the judgment and estimate of the wise; look upon it comparatively—it is worse than affliction, death, and hell; look upon it in the manner of cure, and in the dismal effect, it brings eternal damnation. Is there not, then, great reason that we should make this prayer, "Deliver us from evil"?
Use 1. For INSTRUCTION.
(1) Is sin such a deadly, pernicious evil, the evil of evils? See what we are to pray most to be delivered from, and that it is in reference to sin our Savior has taught us to pray, "Deliver us from evil." Hypocrites pray more against temporal evils than spiritual. Pharaoh prayed more to have the plague of hail and thunder removed, than his hard heart to be removed. Exo 9:28. The Israelites prayed, "take away the serpents from us," more than to have their sin taken away. Numb 21:7. The hypocrite’s prayer is carnal: he prays more to be cured of his lameness than of his unbelief; more that God would take away his pain than take away his sin. But our prayer should be, "Deliver us from evil." Spiritual prayers are best. Have you a diseased body? Pray more that the disease of your soul may be removed than of your body. "Heal my soul, for I have sinned." Psa 41:4. The plague of the heart is worse than a cancer in the breast. Have you a child that is lame? Pray more to have its unholiness removed than its lameness. Spiritual prayers are more pleasing to God, and are as music in his ears. Christ has here taught us to pray against sin, "Deliver us from evil."
(2) 如果罪惡是如此巨大的邪惡，那麼請讚嘆上帝奇妙的忍耐，祂竟然容忍罪人。罪惡是對上帝王室律法的違犯，它攻擊祂的榮耀；上帝容忍那些激怒祂的罪人——這顯示了驚人的忍耐。祂被稱為「忍耐的上帝」是理所當然的。羅 15:5。天使的忍耐也會因容忍人類的罪惡一天而疲憊；但上帝容忍了什麼！祂忍受了多少侮辱和傷害！祂看見一個國家中所有陰謀和可怕的邪惡。「他們在以色列中行了醜惡的事，又行了姦淫；這事我都知道，也作見證。這是耶和華說的。」耶 29:23。上帝可以讓人在罪中立刻死去；但祂忍耐，並寬恕他們。我想像上帝的公義手持燃燒的劍，準備揮擊；而忍耐為罪人介入，說：「主啊，再寬恕他一會兒吧。」我想像我聽到天使對上帝說，就像以色列王對先知說：「我擊殺他們嗎？我擊殺他們嗎？」王下 6:21。主啊，這裡有這樣一個罪人：我擊殺他嗎？我砍下這個酒鬼、咒罵者、破壞安息日者的頭嗎？而上帝的忍耐說，就像葡萄園的園丁說：「由他去吧，再留一年。」路 13:8。哦，上帝無限的忍耐，祂竟然容忍罪人這麼久！「人若遇見仇敵，豈能容他平安過去呢？」撒上 24:19。上帝遇見祂的仇敵——卻讓他們過去，祂沒有立刻報復他們。每一個罪惡都有聲音向上帝呼求報復；就像所多瑪的罪惡呼喊一樣。創 18:20。上帝寬恕人；但罪人不要濫用祂的忍耐。長期的寬容不是饒恕；濫用上帝的忍耐，只會讓人更加無可推諉。
(3) 如果罪惡是如此巨大的邪惡，那麼就沒有小罪。沒有小叛國罪：每一個罪惡都攻擊上帝的冠冕和尊嚴；從這個意義上說，可以說：「你的罪孽豈不是無限的嗎？」伯 22:5。最小的罪，正如經院學者所說，在客觀上是無限的，因為它是針對無限的威嚴所犯的。除了具有無限性的事物，沒有什麼能消除罪惡；因為儘管基督作為人的受苦不是無限的——但神性卻賦予祂的受苦無限的價值和功德。沒有罪是小的，也沒有為罪預備的小地獄。正如我們不應認為上帝的任何憐憫是小的，因為它們超出了我們所應得的——同樣，我們也不應認為我們的任何罪惡是小的，因為它們超出了我們所能承擔的。我們認為最輕微的罪，若沒有基督的寶血，也將足夠沉重，將我們沉入滅亡。
(4) 如果罪惡是如此巨大的邪惡，那麼請看所有個人或國家災難的來源。它們都來自罪惡。罪惡滋長，導致分裂擴大。罪惡是攪擾我們的亞干；它是毒蛇的蛋，孵出火熱、飛行的毒蛇。它就像法厄同，詩人虛構他駕駛太陽戰車，點燃了世界。罪惡具有惡性影響——它使我們陷入困境。我們所有的邪惡都來自罪惡。勒緊我們的繩索是我們自己編織的。[懲罰如線隨針，緊隨邪惡。] 罪惡在良心中掀起所有風暴。上帝公義的劍靜靜地躺著——直到罪惡將它從鞘中拔出，並使上帝磨礪它來對付一個國家。
(5) 如果罪惡是如此巨大的邪惡，那麼任何人愛上它又有什麼理由呢！有些人對它如此著迷，以至於他們樂在其中。魔鬼可以如此烹調和裝飾罪惡，使其合乎罪人的口味。「他口中雖覺甘甜。」伯 20:12。罪惡對惡人來說，就像食物對味覺一樣令人愉悅。這是一場人們餵養自己私慾的盛宴；但幾乎沒有理由愛上它。「他口中雖覺甘甜，在他腹中卻變為虺蛇的毒汁。」伯 20:12；伯 20:14。愛罪惡就是擁抱敵人。罪惡在良心中放入一條蟲，在死亡中放入一根刺，在地獄中放入一把火。它就像啟 9:7 中的蝗蟲：「頭上戴的好像金冠冕，臉面好像男人的臉面，頭髮像女人的頭髮，牙齒像獅子的牙齒，胸前有甲，好像鐵甲。牠們的尾巴像蠍子，尾巴上的毒鉤能傷人。」在女人的頭髮之後——蠍子的毒刺就來了！
(6) 如果罪惡是如此巨大的邪惡，那麼我們該如何評價那些輕視罪惡的人呢？他們似乎認為罪惡沒有危險；似乎上帝在威脅懲罰罪惡時並非認真；或者似乎傳道人在宣講反對罪惡時是在做無謂的工作。有些人對違犯誡命不以為意；他們對說謊、欺騙或誹謗不以為意；對生活在不道德的罪中不以為意。如果你用某些人的判斷來衡量罪惡，它會非常輕；但那些輕視罪惡的人是誰呢？所羅門描述了他們。「愚昧人戲笑罪惡。」箴 14:9。[愚昧人迅速陷入惡習。] 伊西多爾。除了愚昧人，誰會輕視那使上帝的靈憂傷的事呢！除了愚昧人，誰會把毒蛇放在懷裡呢！除了愚昧人，誰會嘲笑自己的災難，並在給自己下毒時玩樂呢！
(7) 如果罪惡是如此巨大的邪惡，我推斷它無法帶來任何好處。我們不能從這荊棘上採摘葡萄。如果罪惡是致命的邪惡，我們就無法從中獲利；沒有人能靠這種交易興旺。無神論者說：「事奉上帝是徒然的，遵守祂的命令有什麼益處呢？」瑪 3:14。但我們可以更真實地說，罪惡有什麼益處呢？「你們從前所行的，今日覺得可恥，那些事的結局就是死。那時你們得了什麼益處呢？」羅 6:21。你的收入在哪裡？你從罪惡中得到了什麼？它以羞恥為伴，以死亡為工價！亞干從他的金條中得到了什麼益處？那金條將他的靈魂與上帝隔開。亞哈從他不正當得到的葡萄園中得到了什麼益處？狗舔了他的血。王上 21:19。猶大從他的叛國中得到了什麼益處？他用三十塊錢賣了救主——卻買了自己的永恆定罪！人們從罪惡中得到的所有好處，他們都可以放在眼睛裡；不，他們必須放在那裡，然後哭出來。
(8) 如果罪惡是如此巨大的邪惡，那麼那些為了罪惡帶來的快樂而冒險的人是多麼愚蠢！「不義的人，他們喜歡不義。」帖後 2:12。至於罪惡的快樂，它不過是一種愉快的幻想；一個黃金般的夢。此外，它是一種混合的快樂，其中夾雜著苦澀。「妓女說：我已經用沒藥、沉香、桂皮薰了我的床。」箴 7:17。這裡一個甜味，卻有兩個苦味；桂皮是甜的——但沒藥和沉香是苦的；妓女的快樂是混合的。那些內心的恐懼和良心的鞭笞使快樂變得苦澀。如果罪惡有任何快樂，那也只是身體，即獸性部分的快樂；靈魂根本沒有從中得到滿足。「靈魂啊，你只管安逸。」他更恰當地說：「身體啊，你只管安逸。」靈魂不能以感官對象為食。路 12:19。
簡而言之，人們談論的罪惡中的快樂，是他們的疾病。有些人喜歡吃粉筆或煤炭，這是因為疾病。同樣，當人們談論吃禁果的快樂時，那是因為他們靈魂的病態和疾病。他們「以苦為甜」。賽 5:20。哦，為了片刻的快樂，卻飲下憤怒的海洋，這是多麼愚蠢啊！ 罪惡最終會是苦澀的！「酒發紅，在杯中閃爍，你不可觀看，因為它終久必像蛇咬人！」箴 23:31-32。罪惡將證明像以西結的書卷，口中甜美——腹中卻苦澀！現在問該隱，他對自己的謀殺感覺如何！問亞干，他對自己的金條感覺如何？哦，請記住奧古斯丁的話：「快樂是短暫的，折磨是永恆的！」罪惡的快樂很快就消失了——但毒刺卻留下了！
(9) 如果罪惡是如此巨大的邪惡，那麼離棄它又是何等智慧！「離惡便是聰明。」伯 28:28。犯罪是行愚昧的事；因此，離棄罪惡是行智慧的事。所羅門說：「惡人犯罪，自陷網羅。」箴 29:6。避免網羅豈不是智慧嗎？罪惡是個騙子，它欺騙了我們的始祖。他們非但沒有像神一樣，反而像滅亡的牲畜一樣！詩 49:20。罪惡欺騙了所有與它打交道的人；避開這樣一個騙子豈不是智慧嗎？罪惡有許多美麗的藉口，並說它將如何以快樂滿足所有的感官；「但是，」一個蒙恩的靈魂說，「基督的愛更甜美；良心的平安更甜美；罪惡的快樂與天堂的快樂相比算什麼呢？聖徒被稱為聰明的童女是理所當然的，因為她們識破了罪惡中的欺騙，並避開了網羅。「敬畏耶和華是智慧，遠離惡事是聰明。」
(10) 如果罪惡是如此巨大的邪惡，那麼所有用來阻止人犯罪的手段是多麼正當和值得稱讚！傳道人的勸誡和責備是多麼正當！「嚴嚴地責備他們」（多 1:13）；尖銳地；這是一個比喻，就像外科醫生探查傷口，切除贅肉，使病人康復一樣。同樣，上帝的僕人帶著尖銳的責備——但這是為了阻止犯罪，拯救靈魂。要將那些阻止你得罪上帝的人視為你最好的朋友。如果一個人要去服毒或溺水，阻止他的人豈不是他的朋友嗎？傳道人所有的責備都只是為了阻止你犯罪，阻止你自殺；一切都是出於愛。「我們既知道主是可畏的，所以勸人。」林後 5:11。大多數人的傾向是生那些想使他們從罪中回轉的人的氣。「你們恨惡在城門口責備人的，厭惡說正直話的。」摩 5:10。誰會因為醫生開了苦藥而生氣呢？因為那是為了清除致命的疾病。告訴人們他們的罪惡是對他們靈魂的憐憫。那些看見人們繼續犯罪，即將墜入地獄——卻從不以責備將他們拉回；甚至可能在他們的罪中奉承他們的人，無疑是魔鬼的祭司。上帝從未造傳道人成為虛假的鏡子——使醜陋的臉看起來美麗；這樣的人使自己犯了別人的罪。
(11) 如果罪惡是如此巨大的邪惡，是萬惡之惡，那麼請看那些為了避免苦難而選擇罪惡的人是多麼糟糕的選擇！這就像為了不讓外套被撕破，卻讓自己的肉體被撕裂一樣。以利戶對約伯的指控是錯誤的：「你寧願選擇罪孽，不願選擇苦難。」伯 36:21。這是一個糟糕的選擇。苦難有應許，但罪惡沒有應許。撒下 22:28。苦難是為了我們的好處——但罪惡不是為了我們的好處；它會給我們帶來地獄和永恆的定罪。斯皮拉選擇了罪孽而不是苦難——但這讓他付出了沉重的代價；最終他後悔了自己的選擇。為了避免受苦而犯罪的人，就像為了避免蚊子叮咬而跑進獅子洞的人一樣！
(12) 如果罪惡是如此巨大的邪惡，那麼基督徒今生最大的關切就應該是遠離它。「救我們脫離兇惡。」有些人把所有的精力都放在避免麻煩上；他們寧願保持皮膚完好，也不願保持良心純潔。但我們最主要的關切應該是遠離罪惡。我們多麼小心地避免醫生告訴我們有害的食物：它會導致結石或痛風！我們更應該小心，不要吃禁果，那會招致上帝的報應。「要保守自己清潔。」提前 5:22。聖徒們一直以來都努力遠離罪惡。「我怎能作這大惡，得罪上帝呢？」創 39:9。「求你攔阻僕人，不犯任意妄為的罪。」詩 19:13。安瑟倫曾說：「如果一邊是罪惡，一邊是地獄，我寧願跳進地獄，也不願故意得罪我的上帝。」哦，遠離罪惡是多麼大的恩典啊！我們認為遠離瘟疫和火災是很大的恩典；但遠離罪惡又是什麼呢！
(13) 罪惡是如此巨大的邪惡嗎？這應該使我們渴望天堂，在那裡我們將完全擺脫罪惡，不僅擺脫其外在行為——而且擺脫罪惡的內住。在天堂，我們將不需要禱告：「救我們脫離兇惡。」那將是多麼蒙福的時刻啊，我們將永遠不再有虛妄的思想！那時基督的新婦將沒有斑點或皺紋。弗 5:27。現在有一個死人綁在活人身上；我們無法做任何聖潔的職責——但我們將罪惡混入其中；我們無法禱告而不分心；我們無法相信而不懷疑。但那時我們純潔的靈魂將無法沾染絲毫的罪惡——我們都將像上帝的天使一樣。
在天堂，我們將沒有犯罪的誘惑。那古蛇已被逐出樂園，牠的火箭將永遠無法靠近我們！
應用二：勸勉。
首先對所有的人來說。如果罪惡是如此巨大和可怕的邪惡，那麼為了你們的靈魂，請謹防罪惡。如果你們嚐了禁果，它將使你們付出沉重代價，它將使你們流下苦澀的眼淚，它可能使你們在地獄中受苦！哦，因此要逃離罪惡！
(1) 謹防疏忽的罪。太 23:23。不去做被命令的事，與去做被禁止的事一樣危險。有些人認為不讀聖經沒什麼大不了。聖經就像生鏽的盔甲一樣被擱置一旁，他們從不使用。他們認為不進行家庭或個人禱告沒什麼大不了；他們好幾個月都沒有向上帝說話。他們沒有任何東西被聖化；他們以咒詛為食；「因為凡物藉著禱告和上帝的道就成為聖潔了。」提前 4:4-5。鳥兒從不喝一滴水，除非牠的眼睛向上仰望天堂——這可能會使許多人感到羞愧。哦，謹防生活在任何已知職責的疏忽中。一位聖人在臨終時禱告說：「主啊，赦免我疏忽的罪。」
(2) 謹防隱秘的罪。有些人比較謙虛，不會公開犯罪；但他們會把罪藏在華蓋之下，他們會秘密犯罪。拉結不讓她父親的偶像被看見——但她「坐在上面」。創 31:34。許多人會醉酒和不潔，如果他們可以在沒人看見的時候做；他們就像一個關閉店鋪窗戶——卻在屋內繼續做生意的人。如果罪惡是如此巨大的邪惡，讓我今天警告你們不要秘密犯罪；要知道你們永遠無法如此私密地犯罪，以至於兩個見證人，上帝和良心，總是在場。
(3) 謹防你的纏累之罪，就是你的本性和體質最傾向的罪。就像蜂巢裡有一隻蜂王一樣——心裡也有一種主導的罪。「我也保守自己，遠離我的罪孽。」詩 18:23。總有一些罪是特別受寵的，是躺在懷裡的寵兒之罪——這會迷惑並引誘人心。哦，要提防這個！
[1] 人最滋養的罪，以及所有其他罪都為之服務的罪——就是最受關注和服侍的罪。法利賽人最寵愛的罪是虛榮，他們所做的一切都是為了滋養驕傲的罪。當他們施捨時，他們吹號，以便被他人讚賞。太 6:2。如果一個陌生人問為什麼吹號？答案是，法利賽人要去施捨窮人。他們的慈善之燈充滿了虛榮之油。太 23:5。他們所做的一切都是為了讓人看見。驕傲是他們懷裡的罪。通常貪婪是寵愛的罪；所有其他罪都是為了維持這個罪而犯的。為什麼人們要含糊其辭、壓迫、欺詐、受賄——不就是為了維持貪婪嗎？
[2] 人最不願被責備的罪——就是寵愛的罪。希律不能忍受他的亂倫被提及；如果施洗約翰干預那個罪，他將為此付出生命的代價。
[3] 對人最有權勢，最容易使人被擄的罪——是靈魂所愛的罪。有些罪人可以更好地擺脫和拒絕；但有一種罪他無法否認——卻被它征服：這就是懷裡的罪。福音中的年輕人有一個他無法抗拒的纏累之罪，那就是愛世界；他的銀子比他的救主更寶貴。一個人被私慾如此迷惑，以至於他會為了滿足它而放棄天國，這是一件可悲的事！
[4] 人們用來辯護的罪——是寵愛的罪。為罪辯護，就是做魔鬼的律師。如果罪是貪婪，而我們為它辯護；如果罪是暴怒，而我們為它辯護，說（如約 4:9）：「我發怒是好的」，這就是纏累之罪。
[5] 最困擾人，並在疾病和困苦時向他發難的罪——是寵愛的罪。當約瑟的兄弟們困苦時，他們賣掉兄弟的罪就浮現在腦海中。創 45:3。同樣，當一個人臥病在床時，良心會說：「你難道不記得你曾生活在某種罪中嗎？儘管你經常被警告——但你卻不願放棄它？」良心會對寵愛的罪進行秘密的教訓。
[6] 人最不願放棄的罪——是寵愛的罪。雅各在他所有的兒子中，最難割捨的是便雅憫。「約瑟沒有了，西緬也沒有了，你們又要將便雅憫帶去。」創 13:36。罪人也這樣說：「這個罪和那個罪我都放棄了；但便雅憫也必須走嗎？我必須放棄這個令人愉悅的罪嗎？那刺痛我的心！」它是大利拉，是寵愛的罪。哦，如果罪惡是如此致命的邪惡，就不要放縱任何懷裡的罪，那是所有罪中最危險的；它就像癌細胞侵入心臟，是致命的。一個被放縱的寵愛之罪，為撒但打開了進入的缺口。
(4) 謹防伴隨你特定職業的罪。你必須有一個職業。亞當在樂園裡耕種土地。上帝從未批准懶惰。但每個職業都有其陷阱；有些人因沒有職業而犯罪——另一些人則在職業中犯罪。記住罪惡是多麼致命的邪惡。避免你在行業中容易接觸到的罪。謹防交易中的一切欺詐和串通。「你們願意人怎樣待你們，你們也要怎樣待人。」太 7:12。
謹防在銷售中使用罪惡的舌頭。聖經說一個上天堂的人，「他心裡說實話。」詩 15:2。許多人的習慣是說商品成本更高，但他們卻收得更少。這很難令人相信。
謹防欺詐的天平。「他手裡有詭詐的天平。」何 12:7。人們通過減輕重量，使他們的帳目更重。
謹防摻雜和貶低商品。「我們賣麥子的碎渣。」摩 8:6。他們挑出最好的麥粒，卻以與最好麥粒相同的價格出售最差的。將粗劣的商品與精細的商品混合，然後全部當作精細的商品出售，這無異於欺詐。賽 1:22。
謹防過度伸展你的良心，或為商品收取超過其價值的錢。「你若賣給鄰舍，或從鄰舍手裡買什麼，你們彼此不可虧負。」利 25:14。允許合法的利潤——但一個人不能以損害他人為代價來獲利。願商人的座右銘是：「對上帝和對人，常存無虧的良心。」徒 24:16。用靈魂的損失來換取世界的人，他的交易是艱難的。
(5) 罪惡是如此致命的邪惡，要謹防罪惡的表象。不僅要遠離邪惡——還要遠離邪惡的表象。如果它不是絕對的罪——但如果它看起來像罪，也要避免它。忠於君主的人，不僅不參與叛國——而且會提防那些有叛國之嫌的事。約瑟的主母引誘他，他逃跑了，不願與她同在。創 39:12。善的表象太少；而惡的表象太多。
邪惡的表象常常是邪惡的誘因。在邪惡的表象中嬉戲，常常會導致邪惡。觸摸禁果會導致品嚐它。跳舞常常是不潔的誘因。
邪惡的表象可能會傷害他人。「你們這樣得罪弟兄們，傷了他們軟弱的良心，就是得罪基督了。」林前 8:12。得罪基督的肢體就是得罪基督自己。
我們應當使用什麼方法來避免犯罪行為？
(1) 如果你想避免實際和可恥的罪——努力治死原罪。如果你不想讓枝條發芽開花——就從根部砍伐！我知道原罪在今生無法根除——但要努力制服它。為什麼人們會爆發實際的罪——不就是因為他們沒有治死內心的罪嗎？抑制驕傲、私慾和激情的最初萌芽。未被治死的原罪，將證明是苦毒的根源，會結出可恥之罪的惡果！
(2) 如果你想避免實際的罪，想想罪惡是多麼可憎的事。除了你已經聽到的，請記住罪惡是被咒詛的事。書 7:13。它是上帝所憎惡的可憎之事。「你們不要行我所恨惡這可憎的事。」耶 44:4。罪惡是魔鬼的排泄物；它被稱為污穢。雅 1:21。如果世上所有的邪惡都聚集在一起，並將其本質提煉出來，它們也無法造出像罪惡一樣污穢的東西。罪人是如此可憎，以至於上帝厭惡看見他。「我心厭煩他們。」亞 11:8。一個用貪婪玷污自己的人，他不過是一條舔食塵土的蛇！一個用不潔的私慾玷污自己的人，他不過是一頭長著人頭的豬！一個用驕傲玷污自己的人，他不過是魔鬼吹起來的一個泡沫！一個用醉酒玷污自己的人，他不過是一頭搖搖晃晃的野獸！思考罪惡是多麼可憎和卑劣的事，將是阻止我們犯罪的方法。
(3) 如果你想避免實際的罪，讓上帝的敬畏植根於你的心中。「敬畏耶和華，遠離惡事。」箴 16:6。敬畏上帝是罪惡的韁繩，是聖潔的鞭策。敬畏上帝在心中產生一種神聖的敬畏，並將其束縛於敬虔的行為。當皇后歐多西亞威脅要流放金口約翰時，他說：「告訴她，我除了罪惡什麼都不怕。」敬畏上帝像一個守門人站在靈魂的門口，阻止罪惡進入。所有的罪惡都是因為缺乏對上帝的敬畏而犯的。「他們的喉嚨是敞開的墳墓；他們用舌頭弄詭詐。嘴唇裡有虺蛇的毒氣。滿口是咒罵苦毒。殺人流血，他們的腳飛跑；所經過的路，便行殘害暴虐的事。平安的路，他們未曾知道。他們眼中不怕上帝！」羅 3:13-18。聖潔的敬畏像哨兵一樣站崗，時刻警惕肉體的安逸、驕傲和放蕩。敬畏上帝是基督徒的護衛隊，保護他免受誘惑的火箭。安全的方法是永遠敬畏上帝。
(4) 如果我們想避免實際的罪，讓我們小心避免所有罪惡的入口和誘因。不要與惡人為伍。不想染上瘟疫的人——就不要進入被感染的房屋。守護你的感官，它們可能是罪惡的入口。守護兩個門戶，眼睛和耳朵。尤其要守護你的眼睛。許多罪惡是通過眼睛進入的；眼睛常常是罪惡的入口；罪惡從眼睛點燃；世上第一個罪惡始於眼睛。「於是女人看見那棵樹的果子好作食物，也悅人的眼目，且是可喜愛的，能使人有智慧，就摘下果子來吃了。」創 3:6。看見產生了慾望。放縱始於眼睛。看見酒發紅，在杯中閃爍，會導致過度飲酒。箴 23:31。貪婪始於眼睛。「我在所奪的財物中，看見一件美好的示拿衣服，二百舍客勒銀子，一條金子重五十舍客勒，我就貪愛這些，便拿去了。」書 7:21。情慾之火從眼睛開始燃燒。大衛在王宮的平頂上遊行，看見一個婦人洗澡，經文說她「甚是美貌」，他就差人去把她接來，與她同寢，玷污了自己。撒下 11:2。因此要看守你的眼睛！約伯與他的眼睛立約。伯 31:1。如果眼睛一旦被點燃，就難以長期抵擋罪惡。如果外圍工事被敵人攻破，整個城堡就有被攻陷的巨大危險。
(5) 如果你想避免實際的嚴重罪惡，請學習節制。彼前 5:8。「要謹守。」抑制過度的食慾，因為罪惡常常以此方式進入。通過滿足感官的食慾，靈魂，這個與天使相近的部分，被奴役於獸性部分。許多人飲酒至昏睡，甚至醉酒。不抑制感官的食慾，使人的良心充滿罪惡感，世界充滿醜聞。如果你想避免陷入罪惡，就約束肉體。因為上帝賜予理性和良心是為了什麼——不就是為了約束過度的慾望嗎？
(6) 如果你想避免實際的罪，要不斷地保持屬靈的警醒。
警醒你的思想。「你的惡念要存到幾時呢？」耶 4:14。罪惡始於思想。首先，人們滋養報復的思想，然後他們將手浸入鮮血。為你的思想設置一個間諜。
警醒你的情緒，包括憤怒和情慾。心靈容易被自己的情緒摧毀，就像船隻容易被帆傾覆一樣。情緒會使人超越理智的界限。憤怒是暫時的瘋狂。摩西在憤怒中「用嘴說了急躁的話」。詩 106:33。門徒在憤怒中，想要從天上降火。一個在情緒中的人就像暴風雨中的船，既沒有舵手也沒有帆來幫助它——卻暴露在波浪和岩石中。
警醒你的誘惑。撒但不斷地埋伏，並監視著引誘我們犯罪。魔鬼時刻準備戰鬥。他總是在釣取我們的靈魂。他不是設下陷阱，就是射出飛鏢。因此我們需要警惕他，以免被誘入罪惡。大多數罪惡都是因為缺乏警惕而犯的。「務要謹守，警醒。因為你們的仇敵魔鬼，如同吼叫的獅子，遍地遊行，尋找可吞吃的人！」彼前 5:8。
(7) 如果你想避免罪惡的邪惡，要熟讀聖經。「我將你的話藏在心裡，免得我得罪你。」詩 119:11。上帝的話語是兩刃的劍，可以斬斷人的私慾！當罪惡的迷霧和蒸氣開始升起時，只要聖經的光照耀在靈魂中——它就會驅散它們。「當把基督的道豐豐富富地存在心裡。」西 3:16。亞拉岡國王阿方索讀了十四遍聖經。上帝的話語顯示了罪惡的該死邪惡；它為我們提供了誡命，這些誡命是許多對抗罪惡的補救措施和解毒劑。當基督受到罪惡的誘惑時，他擊退了試探者，並用聖靈的劍三次擊傷了他！「經上記著說！」為什麼人們生活在罪惡中——不就是因為他們不讀上帝的話語或不相信它嗎？
(8) 如果你想避免嚴重的、任意妄為的罪——讓你的心被對上帝的愛點燃。愛具有巨大的力量；它「堅強如死」；它打破了心與罪之間的盟約。上帝的兩件事會引起愛。
[1] 祂榮耀的美麗。摩西渴望看見它的一瞥。「主啊，求你顯出你的榮耀給我看。」
[2] 祂驚人的愛。祂將祂懷裡的兒子賜下——並將如此珍寶抵押以救贖我們，這是何等奇妙的愛啊！上帝美麗的榮耀和祂愛的偉大，就像兩塊磁石，吸引我們的愛歸向上帝；如果我們愛祂，我們就不會得罪祂。愛朋友的人，絕不會以任何方式惹他不悅。我曾讀到四個人聚在一起，他們
互相詢問是什麼阻止他們犯罪。第一個說：「對地獄的恐懼。」第二個說：「天堂的喜樂。」第三個說：「罪惡的可憎。」第四個說：「阻止我犯罪的，是對上帝的愛。我怎能得罪如此慈愛的上帝？我怎能濫用祂的愛呢？」對上帝的愛是阻止犯罪最好的韁繩。「你們若愛我，就必遵守我的命令。」約 14:15
(9) 若要遠離罪惡，務必勤於天職。亞當在樂園中也必須耕耘土地。那些遊手好閒的人，容易陷入罪中。如果我們無事可做，撒但就會為我們找到足夠的工作；牠大部分的種子都撒在休耕的土地上。一位婦女因受罪的誘惑甚深，便去請教牧師，問她該如何抵擋誘惑？牧師回答說：「務必時常忙碌，這樣當撒但來時，牠會發現你正忙於你的天職，沒有閒暇聽從牠的誘惑。」
(10) 若要遠離罪惡，務必將心眼定睛於「聖潔之美」。聖潔在於與上帝的一致。它是神聖本質的閃耀，是上帝在靈魂中發出的一道光芒。當基督的新娘被聖潔的珠寶裝飾得光彩奪目時，是何等可愛！是什麼使撒拉弗成為光明的天使——不就是他們的聖潔嗎？只要你們自己想想聖潔是何等輝煌、榮耀的事物——它就會使人厭惡並憎恨與之截然相反的罪。對美的凝視——會使我們厭惡醜陋。
(11) 若要遠離罪惡，務必經常默想死亡。思想死亡的不可避免性。來 9:27：「按著定命，人人都有一死。」我們今晚躺在床上，不如躺在墳墓裡那麼確定。思想時間的不確定性。我們的生命掌握在房東的意願中；上帝何時會將我們從這泥土的房屋中趕出去呢！死亡常常在我們最意想不到的時候降臨。正如一些學者所觀察到的，洪水發生在四月，春天，當時樹木開花，鳥兒歌唱，人們最不預料的時候。同樣，常常在青春的春天，當身體最健康，精神最活潑有力，最不被想到時——死亡就來了。如果我們能經常認真地思想死亡，它就會給罪帶來致命的打擊。[沒有什麼比經常思想死亡更能抑制罪了。] 奧古斯丁。沒有比這個念頭更強大的抗罪解藥了：「我現在正在犯罪，明天可能就會死去！如果死亡發現我正在做魔鬼的工作——它豈不是會把我送到牠那裡去領取我的工資嗎！」如果姦夫能想一想：「我現在正在犯罪——但死亡何時會來，那時我這個曾被情慾焚燒的人，豈不是要在地獄裡焚燒嗎！」這會使他的靈魂感到一陣寒意，使他害怕不道德的行為。
(12) 若要遠離明顯、可恥的罪，務必提防貪婪的心。貪婪是一種乾渴的醉酒。那些對世界有著永不滿足的渴望的人，不會拘泥於任何罪；他們會為了金錢背叛基督和美好的事業。「貪財是萬惡之根。」提前 6:10。從這根源產生了偷竊。亞干貪婪的心使他偷了金條。書 7:21。貪婪使監獄人滿為患。從貪婪的根源產生了謀殺。亞哈為何用石頭打死拿伯，不就是為了佔有他的葡萄園嗎？王上 21:13。貪婪使許多人血流成河地登上王位。從貪婪這苦根中產生了欺詐。是貪婪的手，拿著不準確的秤。從貪婪這根源中產生了不道德。你讀到妓女的工價。申 23:18。她會為了錢出賣她的良心和貞潔！哦，如果你想遠離罪惡，務必提防貪婪，它是許多罪的入口！
(13) 讓我們多多禱告上帝，求祂保守我們不陷入罪中。「求你攔阻僕人不犯任意妄為的罪。」詩 19:13。我們自身沒有能力保守自己遠離邪惡。基督教導我們禱告：「救我們脫離兇惡。」如果我們自身有能力遠離罪，為何還要向上帝祈求能力呢？唉！如果大衛和彼得，他們在恩典上堅強，卻因缺乏聖靈的新風吹拂以扶持他們而跌倒——那麼那些僅憑自由意志的力量來扶持自己的人，就更危險了。
因此，讓我們向上帝祈求力量，保守我們不犯罪！讓我們禱告大衛的禱告：「扶持我，我便得救！」詩 119:117。「求你使我的腳步穩行在你的道上，我的腳總不滑跌。」詩 17:5。「主啊，保守我不要羞辱你；保守我脫離這時代污穢的罪，使我不因時代而變壞，也不因我而使時代變壞。」「求你攔阻僕人不犯任意妄為的罪。」「主啊，無論我受什麼苦，保守我脫離罪！」孩子在父親懷中是安全的；我們只有在基督和白白恩典的懷抱中被扶持，才能免於跌入罪中。「我賜給他們永生；他們永不滅亡，誰也不能從我手裡把他們奪去。」約 10:28。
其次，這勸勉也適用於上帝的兒女。你們這些信徒，背負著基督的旗幟——我懇求你們，比任何人都更要——謹防罪惡！謹防任何可恥且不合乎福音的行為。你們已經聽過罪是何等極大的邪惡。不要靠近禁果！「以色列啊，你雖然行淫，猶大卻不可犯罪！」何 4:15。所以，儘管惡人奔向罪惡——但願基督的新娘不要玷污她童貞的胸懷。罪惡不適合任何人——但最不適合信徒。糞便在街上是難看的；但在聖殿中看到它則更令人厭惡。腳上的麻風病是糟糕的——但臉上出現麻風病瘡則更糟。看到罪在那些有宗教外貌的人身上爆發，是最令人憎惡的。
惡人的罪惡並不那麼令人驚訝。「惡人必行惡事。」但 12:10。看到蟾蜍吐毒並不奇怪。看到該隱或亞哈犯罪也不那麼令人震驚；但看到羅得的亂倫，或看到大衛的雙手沾滿鮮血——確實令人震驚。當日蝕發生時，每個人都站著觀看。同樣，當一個光明之子因可恥的罪而蒙蔽時，所有人都站著凝視這種蒙蔽。
上帝子民的罪，在某種意義上，比惡人的罪更能激怒祂！我們讀到祂兒女的激怒。申 32:19。惡人的罪使上帝憤怒——但祂子民的罪使祂憂傷。上帝子民的罪具有更惡劣的性質，且顏色更黑。祂子民的罪有八個方面的加重情節，這些情節在未重生之人的罪中是找不到的：
(1) 敬虔之人內在有恩典的原則——這可以抑制他們犯罪。當惡人犯罪時，他們沒有原則來抑制他們；他們有風有潮將他們帶走，他們沒有任何東西可以將他們從罪中拉回。但上帝的兒女有恩典的原則來制止罪；他們有上帝聖靈的衝動勸阻他們遠離邪惡。因此，他們犯罪比其他人更糟糕。這是更絕望地犯罪；這就像一個女人試圖殺死自己腹中的嬰兒一樣！基督徒啊，當你任意妄為地犯罪時，你所做的就是盡你所能殺死你靈魂中的恩典嬰兒！
(2) 上帝子民的罪比其他人更大——因為他們是違背了更多的恩典。上帝的恩典就像放在天平上的一個砝碼，使罪惡更重。上帝已將基督賜給信徒；祂已將他從野生的自然樹幹上砍下，嫁接到真橄欖樹上；而他濫用這一切恩典，就是超越惡人，以更高的加重情節犯罪，因為這是違背了更大的愛！彼得的罪是如何被加重和強調的，因為基督為他所做的比為其他人更多！祂曾將一些聖油滴在他身上；祂曾將他納入使徒之列；祂曾帶他上變貌山，並在異象中向他展示天國的榮耀。彼得在經歷了這一切恩典之後否認基督，是何等可憎，若非愛的奇蹟，是無法被赦免的！
(3) 敬虔之人的罪有此加重情節——他們是違背了比惡人更清晰的啟示。「他們是那些背叛光明的人。」伯 24:13。光明在此處被比喻為知識。不可否認——惡人是明知故犯；但敬虔之人擁有超越他們的亮光，一種如此神聖、穿透性的亮光——是任何偽君子都無法達到的。他們有更好的眼睛來看清罪惡，比其他人更清楚；而他們卻去觸碰罪惡，擁抱這糞堆，這必然會激怒上帝，使祂臉上怒氣沖沖！哦，因此，你們這些上帝的子民——務要逃離罪惡！你們的罪惡被加重了，比未重生之人的罪惡有更惡劣的加重情節！
(4) 敬虔之人的罪比未重生之人更嚴重；因為他們犯罪時，是違背了豐富的經歷。他們在新生的陣痛中感受過罪的苦澀，之後上帝賜下平安，他們也親身嘗過主是何等甘甜；然而，在這些經歷之後，他們竟然觸碰禁果，冒險犯下任意妄為的罪，這就加重並惡化了他們的罪責，就像在天平上再加一個砝碼，使他們的罪更重。惡人從未嘗過屬天生命的甘甜；他們從未知道從上帝那裡得到任何微笑是什麼滋味；他們從未嘗過比五穀新酒更甜的東西；因此，他們犯罪不足為奇。但對於一個從天國得到如此愛的憑據，並從上帝那裡得到顯著經歷的上帝兒女——他竟然去滿足情慾，這是何等可怕！所羅門的罪惡之所以加重，是因為他的心偏離了曾兩次向他顯現的耶和華。王上 11:9。
(5) 敬虔之人的罪比其他人更大，因為他們是違背了他們的兒女名分。當惡人犯罪時，他們是違背了誡命；但當敬虔之人犯罪時，他們是違背了一種特權；他們濫用了他們的兒女名分。敬虔之人被收養進入天國的家庭，他們有了一個新名字。大衛說，作王的駙馬是小事嗎？同樣，被稱為上帝的兒子，成為應許的繼承人，不是小小的榮耀。對於這樣的人，卻陷入公開的罪惡中。