St. Paul’s doctrine is simple and explicit.  Death, he says, reigned over Adam’s children, even over those who had not sinned after the likeness of Adam’s transgression; agreeing with Moses, who declares God to be one who visits the sins of the fathers on the children, to the third and fourth generation of those who hate Him.  But how the sinner will shrink from this message—and shrink the more, the more feeling he is, the less he is wrapped up in selfishness.  Yes, that message gives us such a view of the sinfulness of sin as none other can.  It tells us why God hates sin with so unextinguishable a hatred, just because He is a God of Love.  It is not that man’s sin injures God, insults God, as the heathen fancy.  Who is God, that man can stir Him up to pride, or wound or disturb His everlasting calm, His self-sufficient perfectness?  ‘God is tempted of no man,’ says St. James.  No.  God hates sin.  He loves all, and sin harms all; and the sinner may be a torment and a curse, not only to himself, not only to those around him, but to children yet unborn.

This is bad news; and yet sinners must hear it.  They must hear it not only put into words by Moses, or by St. Paul, or by any other inspired writer; but they must hear it, likewise, in that perpetual voice of God which we call facts.

Let the sinner who wishes to know what original sin means, and how actual sin in one man breeds original sin in his descendants, look at the world around him, and see.  Let him see how St. Paul’s doctrine and the doctrine of the Ten Commandments are proved true by experience and by fact: how the past, and how the present likewise, show us whole families, whole tribes, whole aristocracies, whole nations, dwindling down to imbecility, misery, and destruction, because the sins of the fathers are visited on the children.

Physicians, who see children born diseased; born stupid, or even idiotic; born thwart-natured, or passionate, or false, or dishonest, or brutal,—they know well what original sin means, though they call it by their own name of hereditary tendencies.  And they know, too, how the sins of a parent, or of a grand parent, or even a great-grandparent, are visited on the children to the third and fourth generation; and they say ‘It is a law of nature:’ and so it is.  But the laws of nature are the laws of God who made her: and His law is the same law by which death reigns even over those who have not sinned after the likeness of Adam; the law by which (even though if Christ be in us, the spirit is life, because of righteousness) the body, nevertheless, is dead, because of sin.

Parents, parents, who hear my words, beware—if not for your own sakes, at least for the sake of your children, and your children’s children—lest the wages of your sin should be their death.

And by this time, surely, some of you will be asking, ‘What has he said?  That there is no escape; that there is no forgiveness?’

None whatsoever, my friends, though you were to cry to heaven for ever and ever, save the one old escape of which you hear in the church every Sunday morning: ‘When the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.’

What, does not the blood of Christ cleanse us from all sin?

Yes, from all sin.  But not, necessarily, from the wages of all sin.

Judge for yourselves, my friends, again.  Listen to the voice of God revealed in facts.  If you, being a drunkard, have injured your constitution by drink, and then are converted, and repent, and turn to God with your whole soul, and become, as you may, if you will, a truly penitent, good, and therefore sober man,—will that cure the disease of your body?  It will certainly palliate and ease it: because, instead of being drunken, you will have become sober: but still you will have shortened your days by your past sins; and, in so far, even though the Lord has put away your sin its wages still remain, as death.

So it is, my friends, if you will only believe it, or rather see it with your own eyes, with every sin, and every sort of sin.

You will see, if you look, that the Article speaks exact truth when it says, that the infection of nature doth remain, even in those that are regenerate.  It says that of original sin: but it is equally true of actual sin.

Would to God that all men would but believe this, and give up the too common and too dangerous notion, that it is no matter if they go on wrong for a while, provided they come right at last!

No matter?  I ask for facts again.  Is there a man or woman in this church twenty years old who does not know that it matters?  Who does not know that, if they have done wrong in youth, their own wrong deeds haunt them and torment them?—That they are, perhaps the poorer, perhaps the sicklier, perhaps the more ignorant, perhaps the sillier, perhaps the more sorrowful this day, for things which they did twenty, thirty years ago?  Is there any one in this church who ever did a wrong thing without smarting for it?  If there is (which I question), let him be sure that it is only because his time is not come.  Do not fancy that because you are forgiven, you may not be actually less good men all your lives by having sinned when young.

I know it is sometimes said, ‘The greater the sinner, the greater the saint.’  I do not believe that: because I do not see it.  I see, and I thank God for it, that men who have been very wrong at one time, come very right afterwards; that, having found out in earnest that the wages of sin are death, they do repent in earnest, and receive the gift of eternal life through Jesus Christ.  But I see, too, that the bad habits, bad passions, bad methods of thought, which they have indulged in youth, remain more or less, and make them worse men, sillier men, less useful men, less happy men, sometimes to their lives’ end: and they, if they be true Christians, know it, and repent of their early sins, not once for all only, but all their lives long; because they feel that they have weakened and worsened themselves thereby.

It stands to reason, my friends, that it should be so.  If a man loses his way, and finds it again, he is so much the less forward on his way, surely, by all the time he has spent in getting back into the road.  If a child has a violent illness, it stops growing, because the life and nourishment which ought to have gone towards its growth, are spent in curing its disease.  And so, if a man has indulged in bad habits in his youth, he is but too likely (let him do what he will) to be a less good man for it to his life’s end, because the Spirit of God, which ought to have been making him grow in grace, freely and healthily, to the stature of a perfect man, to the fulness of the measure of Christ, is striving to conquer old bad habits, and cure old diseases of character; and the man, even though he does enter into life, enters into it halt and maimed; and the wages of his sin have been, as they always will be, death to some powers, some faculties of his soul.

Think over these things, my friends; and believe that the wages of sin are death, and that there is no escaping from God’s just and everlasting laws.  But meanwhile, let us judge no man.  This is a great and a solemn reason for observing, with fear and trembling, our Lord’s command, for it is nothing less, ‘Judge not, and ye shall not be judged; condemn not and ye shall not be condemned.’

For we never can know how much of any man’s misconduct is to be set down to original, and how much to actual, sin;—how much disease of mind and heart he has inherited from his parents, how much he has brought upon himself.

Therefore judge no man, but yourselves.  Search your own hearts, to see what manner of men you really wish to be; judge yourselves, lest God should judge you.

Do you wish to go on as you like here on earth, right or wrong, in the hope that, somehow or other, the punishment of your sins will be forgiven you at the last day?

Then know that that is impossible.  As a man sows, so shall he reap; and if you sow to the flesh, of the flesh you will reap—corruption.  The wages of sin are death.  Those wages will be paid you, and you must take them whether you like or not.

But do you wish to be Good?  Do you see (I trust in God that many of you do) that goodness is the only wise, safe, prudent life for you because it is the only path the end of which is not death?

Do you see that goodness is the only right and honourable life for you, because it is the only path by which you can do your duty to man or to God; the only method by which you can show your gratitude to God for all His goodness to you, and can please Him, in return for all that He has done by His grace and free love to bless you?

Do you, in a word, repent you truly of your former sins, and purpose to lead a new life?  Then know, that all beyond is the free grace, the free gift of God.  You have to earn nothing, to buy nothing.  The will is all God asks.  Eternal life is the gift of God through Jesus Christ.

Freely He forgives you all your past sins, for the sake of that precious blood which was shed on the cross for the sins of the whole world.  Freely He takes you back, as His child, to your Father’s house.  Freely, He gives you His Holy Spirit, the Spirit of Goodness, the Spirit of Life, to put into your mind good desires, and enable you to bring those desires to good effect, that you may live the eternal life of grace and goodness for ever, whether in earth or heaven.

Yes, it is the Gift of God, which raises you from the death of sin to the life of righteousness; and if you have that gift, you will not murmur, surely, though you have to bear, more or less, the just and natural consequences of your former sins; though you be, through your own guilt, a sadder man to your dying day.  Be content.  You are forgiven.  You are cleansed from your sin; is not that mercy enough?  Why are you to demand of God, that He should over and above cleanse you from the consequences of your sin?  He may leave them there to trouble and sadden you, just because He loves you, and desires to chasten you, and keep you in mind of what you were, and what you would be again, at any moment, if His Spirit left you to yourself.  You may have to enter into life halt and maimed: yet, be content; you have a thousand times more than you deserve, for at least you enter into Life.