In Mark's gospel, a good place to begin reading the Bible if you've never read it before, we come almost immediately to the relevance of the gospel, good news. In verse four we have mention of the remission of sin, that means for God, when a person has repented of their sin, to send it so far away that not even God himself can find it. That's good news indeed is it not? In the second chapter Mark relates the case of the paralysed man to whom Jesus said his sins were forgiven. There were some religious guys present at the time and they were thinking, who can forgive sins but God? Jesus knew exactly what they were thinking, so he asked them, which is easier, to forgive a man's sins or heal his paralysis? So to show he could do both, he healed the man. But here's the point, the easiest? Well, to heal a paralysed man any miracle worker could do, but only one person can forgive sins, that's God. And that is exactly what Jesus is saying, that he is God. They didn't get it, do you? But the question which is the easiest, let's turn it around, which is the hardest? To forgive the man his sins, or to forgive your sins, that's the hardest. Because in order for that to happen Jesus would have to die on the cros, he would have suffer, die and rise again from the dead in order for that to be a reality. So you see the relevance of Mark's gospel, the entire Bible even, for that's the thread that weaves its way through the entirety of Holy Scripture, Jesus, and how would come, came and died, rose again to justify freely sinners from all things.

The gospel, good news that is about Jesus (Mark 1:1), mustn't be understood as just good advice, that reduces it to mere religion. No good news is more than information, it's a life transforming, a being-changing message. The relevance of the good news Mark tells us is that we may know the forgiveness of our sins (Mark 1:4). This beautiful heart-transforming forgiveness is illustrated for us in the story of a paralysed man who was brought by friends to Jesus (Mark 2:1-12). Jesus tells him his sins are forgiven at which you can we imagine the man expostulating, big deal! I want to be able to walk! It's true isn't it that we often think the same way, we have one singular need, if only that can be met then we'll be happy, all will be well. It may be a job, medical need, sort the marriage out, better bank balance, university degree or something else, get this and I'm home and dry. But it wouldn't be the case, not really. You see if Jesus just simply enabled the paralysed man to walk, you can guarantee that the man within a month would be back to his old, miserable, dissatisfied self again. Jesus you see, saw and met a deeper need, forgiveness. Which brought him into a lastingly rich, enjoyable, satisfying relationship with God. Jesus brought him into a joy and satisfaction that isn't based on success, bank-balance, the state of your marriage or for that matter anything created, external. So how did he get this forgiveness? More next week...

This evil lies very close in the soul of a Christian. For instance Barnabas was carried away with dissimulation (Galatians 2:13). Some their works were found to be imperfect (Revelation 3:2). Hypocrisy lies in outward acts, but may be in the most inward acts of the soul, in fact it may touch upon the most spiritually refined acts. O! there are few fully what they appear to be. Beware of hypocrisy in fundamentals, for it is all one if you do not have truth in what you profess, though you sincerely and honestly profess what you think, as though you gave the appearance of what you are not; it is all one, as to the event. But, that there may be such hypocrites, will appear more fully, if we consider the power of the imagination, this can work as strongly in religious persuasions as in natural things. Or consider what natural principles, influenced with common grace, may amount to. In all hypocritical acts, there is a mixture of common grace and carnal principles. There may be a confusion in the second acts, but it there is confusion in the principles, that is hypocrisy. (To be Cont'd).

There are some who do not know themselves to be hypocrites, they are nonetheless in the eyes of God. They continue in a drudging and grudging way of duty, with a sort of natural propensity to it, because they're born to it, or because of their education, or even common principles adopted form the gospel. This was Paul the apostle once (1Timothy 1:13). The foolish virgin and the young man spoken of by Jesus were the same. When a person comes under the gospel this disposition can be developed, they become so sincere in following the letter of the gospel, yet remain as they are, hypocrites, not true believers. It's not their intention that makes them hypocrites before God, in fact they are to be most pitied, for they go almost as it were, innocently to hell. They think, believe they love Christ, but have never experienced the love flaming in them of the power of Divine love, and spiritual, gospel principles. The mistake comes from firstly; not having thoroughly discovered their natural sinful state. It is in a way impossible, that for a person whom Go has shown them their sinful state, to be satisfied without saving love. Secondly; It arises from a general esteem of the gospel, as an being an excellent story, and a much better way of life. Thirdly; because they have a sense of comfort and composer for the present. Fourthly; because they lack a thorough examination of the soul. So try your heart by the law and the gospel. If ever God removes the veil, you will be as surprised as was Paul on the Damascus road, and wonder what on earth God is doing with you. But do understand that there can be hypocrisy in the soul, when a person is not a hypocrite formally speaking. (To be Cont'd).

Is likened to a deadly virus, if not checked will go through the entirety of a man's soul, like leaven, in the most subtle and almost unnoticeable way. Therefore the same word used for sincerity, symbolises unleavened bread. There are some who are more prone to this than others. Firstly, those who are of a popular nature, whose expressions to others are seldom from a deep sense of the duty that they owe to one another. So it is hard to converse much with the world without some taint of this. Secondly, those who are naturally subtle and crafty, especially when their natural cunningness is much improved by their living under the gospel, this is soon turned into a spiritual hypocrisy. Thirdly, those whose religion begins with a good time, or some particular advantage. Fourthly, such as are strictly and superstitiously observant of external circumstance and forms, and are more affected with external incentives to religion than with spiritual arguments.Hypocrisy is either opposed to the reality of a saving work upon the soul or, it is opposed to the reality of a man's ends and intentions. There are two sorts of hypocrites, we'll look at these next week, Lord willing. (To be Cont'd).

What about the case of such as relapse into sin? Also, what is to be thought of the case of such as after some serious attempt to mortify, actually feel their corruptions more lively than ever before? For the first, that a godly man may commit an act of sin which is in some sense mortified, is beyond doubt, or else it would be impossible he could sin at all. For the first sanctifying work of the Spirit strikes at the root of of every sin, but does not nullify or wholly extinguish it. No believer is absolutely secured from any particular act of sin, as temptation occur, except from the great temptation. For the second, When one is in the state of grace, as following particular repentance for some particular sin he has fallen into, so after special efforts, yes and even success too,  in mortifying that sin, he is still not absolutely secure from every act of it in the future. For though a man's pardon, as it means a freedom from eternal condemnation, be perfect, yet neither is repentance or mortification perfect. (To be Cont'd.

The unrenewed man does not oppose sin out of an hatred for it as sin, so his opposition is only levelled against some sins, specially the gross and scandalous sins, those that are infamous or contrary to moral honesty, or his natural disposition. A natural conscience will tremble at murder consummated, but not at every degree of it, not at secret inward sins, nor at the first motions of sin, not at lucrative sins, and such as a profane age has made an vulgarly made honourable. And especially not at unbelief. It is true, a natural man may be sensible of the sin of his thoughts, of inward disorders, conviction, disturbance, or led to something that abhors. But, it's not with every degree of sin, with unbelief that keeps him out of heaven. It is not for the sinfulness of the motions of these sins, he sees them as the disease of nature, not his sin. He may be displeased with the stirring of sins, but not with the root of them. If he can restrain the acts, he will be contented. But with the godly it is different, for sin opposes every gracious act, so grace opposes every known sin, and does so secretly, though we may not always be sensible of it. Grace in the heart, feels that to be sin, and contrary to its nature, which knowledge in the head doesn't discern to be sin (the law written in the heart, always goes further than what's in the head), like eating what one dislikes wil trouble us, though we may not know we dislike it, but more so if we eat it. (To be Cont'd).

There are differences between the natural and the spiritual man's dealing with sin. One difference is this, that the inward opposition that the natural man makes to sin proceeds from some common, low, selfish principle. It may be from their nature or education, that it has be imprinted upon them to some degree, the notion that sin is evil. But there is no antipathy or contrariness  of nature to sin as is in the godly man, who hates sin as God hates it. One wicked man may hate and oppose another, but there is no rooted contrariness in their natures, as there is between a wicked man and a godly, "an unjust man is an abomination to the just: and he that is upright in the way is abomination to the wicked (Proverbs 29:27). It is in some simply one sin striving against another, refined sins opposing gross sins, or the same lust seeking itself in different ways. Second, The natural man's motives are also mean and mercenary. It's not love for holiness, nor a desire to please God. It is not that such a sin is contrary to the holiness of God, or to the holy law of God, or the injuriousness of sinto the love of God or Christ, or the inconsistency of it with communion with the Father, the Son and the Holy Spirit, that sets him to work against sin. Were there no punishments here to the workers of iniquity, and no hell afterwards, the natural man would indulge himself in many things. It would be a matter of rejoicing for him to hear there were no hell. Some sins are against a man's interest or honour, and so it's not surprise he be opposed to them. The arguments and motives of a natural man against sin are always carnal, either carnal fears or hopes. (To be Cont'd).

if you have lost the help of the Holy Spirit that you once had, search and find out how you lost it. Perhaps some secret lust that you were willing to spare. This may not only undo your comforts, but altogether undo the Spirit's operations. Maybe there are some old scores that need to be settled, sins never accounted for, which the Spirit has brought to mind, and yet you just bury them. But usually it is something in your present state or walk, and perhaps something you think isn't of any account, something you would never suspect, maybe a fretful, unbelieving, or injurious thought. Take note of the first motions of sin, for sin has no bounds, but what limits the Spirit puts upon it, so do not oppose him, kindly intreat him. So, look to your thoughts and words, "let no corrupt communication proceed out of your mouth...and grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption" (Ephesians 4:29-30). Especially in carnal company, whose converse greatly cherishes those sins in us which we should mortify, and by complying with, or gratifying, their spirits, we often wound our own, and grieve God's Spirit, and thus give sin some reprieve. We cannot converse with such, but they will either afflict us, or defile us. Look diligently then, to your way, recall when and where the Spirit began to withdraw his usual assistance, and when you've found the cause, you must do two things. 1. You must, by renewed acts of repentance and faith, be reconciled to God through Christ, because the giving of the Spirit is a primary fruit of the satisfaction of Christ, and of the favour of God. Expect no new gift of the Spirit, till you have made up your peace with God through Christ. 2. Beware of the way in which you found the Spirit begin to withdraw from you. It may, no it will, require much circumspection and heedfulness, this being a matter of infinite advantage to your soul. Rest assured that the mortification of sin is necessary to salvation. (To be Cont'd).