how beloved lusts may be discovered and mortified by the Reverend Benjamin Needler. And if thy right eye offend thee, pluck it out and cast it from thee. For it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast it from thee. For it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell." Matthew 5, 29 and 30. My text is a part of Christ's Sermon on the Mount. I shall not hold you long in the context or portal, but only pass through unto the words that I have read. In the verse before, our Savior tells us that whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. This is spoken in opposition to the scribes and Pharisees, and may be urged against many carnal Protestants that have but gross conceits concerning the law of God, and in particular that the outward act of uncleanness only is a breach of the seventh commandment, thou shalt not commit adultery. Now our Savior corrects this mistake, that whosoever looketh on a woman to lust after her, has committed adultery already with her in his heart. Not will do it, but he hath done it already. There is a speedy passage from the eye to the heart, and because the eye and the hand are many times used as principal incitements to this sin, our Savior gives His disciples and us the serious and holy advice in the words that I have read. If thy right eye offend thee, pluck it out and cast it from thee. The words contain a double exhortation together with a double reason and enforcement. Number one, a double exhortation. If thy right eye offend thee, pluck it out and cast it from thee. If thy right hand offend thee, cut it off and cast it from thee. Number two, a double reason and enforcement. For it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. And so again, verse 30. In the handling of these words, I shall first speak to them by way of explication, and then by way of observation. 1. For the explication of them I would entreat you to take into your thoughts these particulars. we must inquire into the meaning of these two expressions, the right eye and the right hand. Most expositors by far carry it that these words are to be expounded improperly and figuratively, and here I shall not acquaint you how pulpish writers abound in their own sense concerning these words. There are sweet truths that, kindly and freely, without straining, may be deduced from the Scripture. Like the bee, I would not tear the flower I light on. There are two interpretations given of this place that I shall take notice of, one. There are some that by right eye and right hand understand our nearest and dearest comforts which we have in this world, which must be parted with for Christ's sake. Yet not absolutely, but upon this consideration, if they offend. If thy right eye offend thee, gouge it out and cast it from thee. If thy right hand offend thee, cut it off and cast it from thee. Now this is a good exposition as our divines distinguish, but not a right exposition. Agreeable to the analogy of faith, but not suitable to the scope and design of our Savior in this place, therefore, number two, There are others that, by right eye and right hand, understand beloved lusts as hard to be parted with as right hands or right eyes. Our Savior mentions the right eye and the right hand because they are most prized as having more than ordinary of spirits and natural heat, and so more fit for action. I am sure this may be said concerning the right hand. Indeed, I conceive it a hard matter to prove that by divine appointment one hand should be more useful than the other. But as God has given us two eyes and two ears, so two hands, to use both indifferently, and that if need required the one might supply the loss of the other. If any methinks the left hand should be preferred, because it is nearest the heart, the fountain of life and activity. But Christ takes him as he finds him, as he doth in many other cases. And as we have ordered the matter, the right hand is more active and strong than the other, and so more precious, but to our purpose. Some, I say, by the right eye and the right hand, understand our beloved lusts. It is the usage of the Spirit of God in the Scriptures in a figurative way to express corruption by the parts and members of our bodies. So, Paul, I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. Romans 7.23. And the same apostle, mortify therefore your members which are upon the earth. Fornication, uncleanness, inordinate affection. Colossians 3.5. As the members of the natural body need castigation, I keep under my body and bring it into subjection, 1 Corinthians 9 27. So the members of the sinful body need mortification. And here in the text, sin is expressed by the right eye and the right hand. Number two, if the right eye offend thee, in the Greek it is, scandalize thee, hinder thee in a way of duty, For you must note that obedience and holiness are often in Scripture represented unto us by a way, to give you one place for all. Blessed are the undefiled in the way who walk in the law of the Lord. Psalm 119. And men are said to be offended when something causes them to stumble or fall in this way. Sin is, as it were, a block, or a stone, at which men stumble and fall. Let him which thinketh he standeth, take he, lest he fall. 3. Pluck it out, and cast it from thee. Cut it off, and cast it from thee. A metaphor taken from surgeons, whose manner it is, when the whole body is endangered by any part, to cut it off. lest the sound part be drawn after that which is corrupt. But before I leave these expressions, take note of the emphasis that is in them in these particulars. 1. It is not said, Suffer thy right eye to be plucked out, or thy right hand to be cut off, but thou thyself pluck it out, and cast it from thee. Cut it off, and cast it from thee. To note two things. that we ourselves must engage in the mortifying of our lusts. Sinners with their own hands must pull out their own eyes. It is not enough to cry unto God for help and in the meantime to be careless and idle as if nothing were to be done on our part. Mortification is a work incumbent upon us, although we are empowered thereunto by the Spirit. If ye through the Spirit do mortify the deeds of the body, ye shall live. Romans 8 13. We must mortify, although by the Spirit. The duty is ours, though the strength be God's, so here. If thy right eye offend thee, thou thyself pluck it out and cast it from thee. That we must be a willing people in this, as in all other duties. A Christian dieth to sin, is not put to death. It is not saideth thine eye offend thee observe it more than ordinarily. Look narrowly to it, but pluck it out. To note, that nothing less is like to do our souls good than the mortifying, the killing, the cutting off of our corruptions. Let a man's hand be cut off, it is a dead member immediately. It is not so with plants, when they are cut off from their roots. They will grow and sprout again. And so it is with the most inferior sort of sensitive creatures. For instance, cut worms into several pieces, every part will live and stir. Hence, the learned call them insecta. When the head of a fowl is separated from its body, it will live and flutter for some time. But this cannot be said of the most noble sort of creatures. This is a sure rule in nature. Union is a sign of perfection, divisibility of imperfection. The more perfect any being is, the more united it is to itself, and the less any part of it can live but in the whole. So that this phrase is a great elegancy, to note the killing of our beloved lust, If thy right eye offend thee, pluck it out, and cast it from thee. 3. It is not only said, Pluck it out, but cast it from thee, to note that it is not enough for a man to leave his sin for the present, but he must renounce it forever. We must not part with sin as with a friend, with a purpose to see it again. and to have the same familiarity with it as before, or possibly greater. The falling out of lovers is the renewing of love. We must not only shake hands with it, but shake our hands of it. As Paul did shake the viper off his hand into the fire, pluck it out and cast it from thee. Thus much for the explication of the words For I shall have occasion only to deal with the former part of these two verses at this time. Section 2. I am to give you the observations. I shall speak but a few words to some of them, that I may reserve myself for that which I mainly intend. Observation 1. That the eye and the hand are excellent and useful parts of the body of man. You see, here our Savior singles out these from all other parts as being very precious. If thy right eye offend thee, if thy right hand offend thee. As for the eye, our Savior tells us that it is the light of the body. The light of the body is the eye, Matthew 6.22. What is the world without the sun, but a dark, melancholy dungeon? What is a man without eyes but monstrous and deformed? The two eyes are two luminaries that God has set up in the microcosm, man's little world. When God would express His tender love unto His people, He calls them the apple of His eye. He that touches you touches the apple of His eye, Zechariah 2.8. and the like phrase Paul makes use of when he speaks of the love of the Galatians unto himself. I bear you record that if it had been possible you would have plucked out your own eyes and have given them to me, Galatians 4.15. I have read of the Emperor Adrian, that with an arrow, by accident, put out one of his servant's eyes. He commands him to be brought to him, and bids him ask what he would, that he might make him amends. The poor man was silent. He pressed him again. He told the Emperor he would ask nothing, but he wished that he had the eye which he had lost. intimating that an emperor was not able to make satisfaction for the loss of an eye. Oh, be very watchful over this excellent part. Make a covenant with your eyes, Job 31.1. Shut your eyes from seeing evil, Isaiah 33.15. Set no wicked thing before your eyes, Psalm 101.3. As the apostle saith in another case, Doth not even nature teach you? God has made a covering for the eye that opens and shuts with a great deal of easiness, to teach us that it is expedient sometimes that the eye be closed, and not hold an open to every object. 2. As for the hand, it is a prime part for action. Aristotle calls it an instrument of instruments. Without this there could be no cities, no towns, no merchandise, no husbandry, no manufacturers. Without this man would differ but a little from the beasts that perish. For what would his reason stand him instead if he had not in hand to improve it? The naturalists observed that man could neither do nor say without this useful and necessary part. For if a man did not eat with his hands, he must, as a brute, feed with his mouth. And by that means the lips would become so thick that he would not be able to speak with any distinctness. And indeed, we find by experience that they that have thick lips have an imperfection in their speech. Oh, improve this excellent part for God. A good life is expressed in Scripture by a clean hand. Cleanse your hands, ye sinners, and purify your hearts, ye double-minded." James 4.8. It is the greatest absurdity imaginable to plead a good heart, as many do, and yet have a foul and wicked hand. This is as if a man should say, Here is a tree that bears ill fruit, but it hath an excellent root. Observation 2. That offences are from ourselves, or the cause of stumbling and falling is from ourselves. Some lust or other, some right eye sin, or some right hand sin. If thy right eye offend thee, sin unmortified will very much endanger a man's falling. Truly, if you would not have your right eye or your right hand offend you, you must offend them. Pluck it out and cast it from thee. Cut it off and cast it from thee. If you would see clearly in God's way, you must pluck out your right eye. If you would walk evenly in God's path, you must cut off your right foot. Observation 3. That sin is, properly and to all intents and purposes, our own. If thy right eye offend, if thy right hand offend. The Apostle writing to the Colossians speaks thus. Mortify, therefore, your members which are upon the earth. fornication, uncleanness, inordinate affection, and so on, Colossians 3, 5. These sins were their members. The whole body of sin is ours, and the members of that body are ours. There's a great difference between our natural body and our sinful body. Our natural body is ours with reference to our use, but it is God's with reference to its creation. The body of man was originally and fundamentally created. Now there is a twofold creation. Number one, when a being is made of nothing, this is called by the learned an immediate creation. Number two, when a being is made of something, but that something is matter altogether and disposed for the producing of that effect. And so is little, if anything, more than nothing with reference unto that which is made. Thus when God made a woman of a rib, when Christ turned water into wine, when God made man of the dust of the earth, it was a creation, and this is called by the learned, immediate. creation, and our natural body still, in a way of generation, is God's creature, but our sinful body is our creature. Hence, the Apostle, mortify your members which are on the earth, and our Saviour in the text, if thy right eye offend thee, so that sin is, properly and to all intents and purposes, our own. Observation 4. That although all sins are our own, yet there are some sins that in a more especial manner may be called ours, namely our right eye sins and our right hand sins. Or, if you will, every man hath his proper particular iniquity, his beloved sin. If thy right eye offend thee, pluck it out and cast it from thee. If thy right hand offend thee, cut it off and cast it from thee. And the handling of this doctrine will suit the case that is my task this morning, namely, how may beloved lusts be discovered and mortified? In the prosecution of this observation, I shall follow by God's assistance this method. Section 1. I shall inquire why sin is expressed sometimes in Scripture by the parts and members of our body, as in this place, by the right eye and the right hand. Section 2. I shall show you that our right eye-sense and our right hand-sense, our beloved lusts, may in a more special manner be called ours, or that every man hath his proper, his particular iniquity. And, section three, I shall inquire how this comes to pass, that particular persons have their proper and particular sense. And for the application, number one. I am to inquire why sin in Scripture is expressed by the parts and members of our body, and particularly here by the right eye and the right hand. You must note that the whole mass of corruption in Scripture is called by the name of the old man and the body of sin. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, Romans 6.6. It is called the old man. In every young man there is an old man, and it is called a body of sin. Now, if sin in the lump and bulk be a body, then particular sins may fitly be termed the parts and members of this body. Sin may be thus expressed because as the natural body makes use of its several parts for the managing and carrying on of those works that are natural, so corruption makes use of several lusts for the affecting and promoting of those works that are sinful. According to their notion that hold the soul by creation, as I conceive, sin is conveyed into the soul at first by means of the body. Certainly the soul of man is pure and undefiled as it comes out of the hand of God. I do humbly propose to men of learning whether that rule, or that a body cannot defile a spirit, is not further to be taken into consideration. We find by experience that as the soul communicates its affections unto the body, the body hath life and sense and motion from the soul. That of itself is a lifeless lump of clay. So the body again hath a very great influence on the soul, and can and doth communicate as this tempers unto it. For instance, those that have sanguine bodies are inclined to lust, those that are choleric, unto rashness and passion, those that are melancholy, unto suspicion and tenaciousness, those that are phlegmatic, unto dullness and cowardice. The body may have a disposition to defile the soul before it is united unto the soul. And if so, no wonder a sin be expressed by the parts and members of our body. Corruption looks at and shows itself by the sinful actions of the body, and therefore may have its denomination by the parts of it. Hence it is that the apostle, when he had concluded that the Jew and the Gentile were both under sin, To make this manifest, he tells of Romans how sin discovered itself in the outward man. Their throat is an open sepulchre, with their tongues they have used deceit. The poison of asps is under their lips. And so on, Romans 3.13. We read in Scripture of the sins of the flesh as well as of the spirit. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, 2 Corinthians 7.1. The sins of the spirit, like so many plague sores, break out into the flesh. Wicked men are all over bespotted and be leopard with sin. Lying is a spot in the tongue. Pride is a spot in the eye. Wrath a spot on the brow. Bribery a spot in the hand, idolatry a spot on the knee. Yea, they are called spots and blemishes, 2 Peter 2.13. Not spotted, but spots. Sin itself is a spot, and like fire it turns the subject it hath to deal with into its own nature. One part of the body in Scripture is called a world of iniquity. The tongue is a fire, a world of iniquity, James 3.6. How much iniquity is there in the world, when in this little member there is a world of iniquity? My second work is to show you that our right eye offends and our right hand sins, our beloved lusts may in a more especial manner be called ours, or that every man hath his proper, his particular iniquity. If thy right eye offends thee, and so on, look as it is with good men. Though they have the seeds of every grace in them, yet some one may be said to be theirs in an imminent manner. Abraham was imminent for obedience, Moses for meekness, Job for patience. Thus it is with wicked men. Though they have the seed of every sin in them, yet some one may be said to be theirs in a special manner. Wicked men in Scripture are, as it were, marked out for several sins, with a black stone, with an unfavorable suffrage. Cain? For his murder. Simeon and Levi? For their treachery. Korah and his company? For their conspiracy. Nebuchadnezzar? For his pride. Manasseh? For his cruelty. Balaam? For his covetousness. Or look, as it is in the natural body. Though every man hath blood, phlegm, choler, melancholy, yet some humour or other is predominant, from which a man hath this denomination. So it is in the sinful body. Some sinful humour or other hath the predominancy. Most men have some sweet morsel that they roll under their tongue, which they will by no means spit out or part with. It would be no hard manner to show you that several nations have their proper and peculiar sins, as the Spaniards theirs, the French theirs, and the Dutch theirs. Look into the Scripture and you will find that the Corinthians had their sin, which is thought to be wantonness and uncleanness. And therefore the Apostle in the Epistles that he writes to them uses so many pressing arguments against this sin. The Cretans are branded for liars, the Jews for idolaters, So your towns have their sins, villages theirs, cities theirs. Possibly London's sin may be loathing spiritual manna, neglecting contempt of the gospel, a non-improvement of ordinances. Section 3. I am to inquire how this comes to pass that particular persons have their proper and particular sins. Number 1. Men have particular temperaments and constitutions of body, and therefore they have their particular sins suitable to their temperaments and constitutions. You heard before how particular temperaments incline men several ways. Creatures in the general are naturally delighted with those things which are fitted, suited, and accommodated to the genius and frame of their respective natures. is in the same plant, the bee feedeth on the flower, the bird on the seed, the sheep on the blade, the swine on the root. The same seeds are not proper for the sand and for the clay. Everything thrives most where it likes best. So it is in this case. that sin is like to thrive most in the soul that we make most of, that we are most delighted in. This suits best our complexions and constitutions. We must be careful here, lest we strain this too far, with some physicians and Epicureans that hold the soul to be nothing else but the temper of the body. But questionless, this hath a very great influence on the better part. Hence some have adjudged it not fit for illegitimate persons to be admitted into ecclesiastical orders. And you know, under the law, by the appointment of God Himself, a bastard was not to enter into the congregation to the tenth generation. Deuteronomy 23.2. And I humbly concede that a toleration of unclean mixtures is not only against religion, but against principles of polity and government. the children of filthy persons, for the most part, proving degenerate, ignoble, lascivious, and by that means become the blemishes, the ulcers, the plaguesores of the body politic, kingdom, and state whereunto they do belong. 2. There are distinct and peculiar periods of times, distinct and peculiar ages, that incline to peculiar sins. For instance, Childhood inclines to levity and inconstancy, youth to wantonness and prodigality, manhood to pride and stateliness, old age to frowardness. You know, diseases make men fretful. Now old age itself is a disease. If we take, not heed, the sinful body will grow strong when the natural body grows weak. I have heard of a good woman, something inclinable to passion, that used to say, I must strive against peevishness when I am young, or else what will become of me when I am old? And so covetousness is a sin that old age is very much addicted to. Wendelin, in his moral philosophy, discourses, learnedly, on the reason why old men are more avaricious than their juniors. When God is taking people out of the world, they cling fast about it and cry, loathe to depart. Truly this is no good sign. You know men that are a-thinking, and in a desperate case lay hold on anything. Men have distinct and particular callings, and incline them to particular sins. For instance, a soldier's employment puts him upon repying in violence. And therefore John the Baptist, when the soldiers demanded of him, what shall we do, tells him, Do violence to no man, neither accuse any falsely, and be content with your wages. Luke 3.14. A tradesman employment puts him upon lying, deceiving, overreaching his brother. Ministers, upon the account of the pleasing the best, as we many times catechrestically call them, or the greatest of the parish, are tempted to flattery, to please men, to sew pillows under their people's elbows. Magistrates and judges are tempted to bribery and injustice. If great care be not taken, their very calling and office may prove a snare upon that account. 4. Men have distinct and particular ways of breeding and education, and upon that account have their particular sins. The child that hears his father and mother swear is like to swear too. That child that hath frequently wine and strong drink, given to it by the parents when it is young, is likely may get a smatch of it and love to it, and so prove intemperate when it is old. Joseph, by living in the court of Pharaoh, learned to swear the court oath. Man is a creature very much given to imitation. Examples have a very great influence on men. both in reference to virtues and vices, especially to the latter. We catch sickness, one of another, but we do not catch health. For instance, the Scriptures, speaking of the son of Jeroboam, tells us that he did that which was evil in the sight of the Lord, as his fathers had done. He departed not from the sins of Jeroboam, the son of Nebat, who made Israel to sin, 2 Kings 15 9. He writ after his father's copy, and therefore the sins of his father in a particular manner are taken notice of by the Spirit of God in that place. So in 2 Samuel 6 20 you have an account of Michael's jeering of David, because he danced before the ark. And you will find that she is called there, not the wife of David, but the daughter of Saul. Then Michael, the daughter of Saul, came out to meet David, and said, How glorious was the king of Israel to-day, who uncovered himself to-day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself. Now why is she called there the daughter of Saul? Because she had learned this wickedness from her father. We have woeful experience of this in our days. Formally people could say, We have heard with our ears. O God, our fathers have told us what works thou didst in their days and the times of old. Psalm 44 1 Truly the people of this generation may say, We heard our fathers swear, and curse, and scoff, and mock at the ways of God. In reason we may expect men's manners to suit their education. Thus much shall suffice to have been spoken to the third particular propounded to be discussed, that is to say, how it comes to pass that particular persons have their proper and particular sins, and thus much also for the doctrinal part. The fourth and last thing is the use and application of this to ourselves, number one, for lamentation and humiliation in the presence of God this day. We trouble ourselves about other men's sins, magistrates' sins, ministers' sins, as a Pharisee. Lord, I thank Thee I am not as other men are, an extortioner, an adulterer, and so on, or as a Republican. And in the meantime, where is the man that considers his own iniquity, his right eye sin or his right hand sin? There are great outcries amongst us, what have others done? But who smites upon his thigh and says, what have I done? We search everywhere, save where our Rachel sits upon her idol. Possibly some poor soul may say, did I know this particular sin, this right eye sin or this right hand sin? The Lord knows I would quickly pluck out the one and cut off the other, and that brings me to use two, which is the use of examination how the sin may be discovered. Now to this purpose, take these marks or rules. One, it may be known by the loves and tender respects the sinner bears unto this sin. Strong love, for the most part, hath but one single object. Affections are like the sunbeams in a burning glass. The more united they are in one point, the more fervent. A wicked man hath a particular affection for his particular lust. As Abraham cried, O that Ishmael may live in thy sight, so a wicked man, O that this sin may be spared. This is his Benjamin. The soul is ready to say, Here is one sin must be plucked out, and here is another sin must be cut off, and must this beloved lust die also. All these things are against me. The sinner seems to repent of sin, and to condemn sin, and himself for sin. But when the time of execution comes, a man is very tender-hearted. Here is a reprieve for this sin, and there is a pardon for another sin. Oh, it goes against him to cut the throat of his darling lust. It is a woeful case when a man will undertake to pardon his own sin. This is sparing cruelty. And if it fall out that his beloved sin die a natural death, that is, if the adulterer, for instance, cannot actually engage in bodily uncleannesses formally, upon the account of old age, he follows it to the grave, as we do our dear friends, and heartily mourns that he and his dear lust must part. 2. It may be known thus, the sin that distracts us most in holy duties is our beloved sin. You may know that cold is natural to the watcher, and that it likes that quality best. because, let it be made never so hot, it will be still working itself to its own proper temper. Souls possibly may sometimes be warmed at an ordinance, but they quickly cool again, and are still working towards their proper lust, the sin they like best. You may take notice in Scripture that God, to speak after the manner of men, and in a special manner, remembers the sins of wicked men in the performance of holy duties. They sacrifice flesh for the sacrifices of mine offerings, and eat it. But the Lord accepteth them not. Now will he remember their iniquity, and visit their sins. Hosea 8.13 As if a felon or murderer, convict, should escape out of prison, and afterwards presume to come into the presence of the judge. This brings his felony or murder into remembrance, and herein their punishment is visible sin. They remember their sins and their duties, and so will God. The people of God themselves are tainted with this. Pride was the disciples' master sin, and whilst they were healing diseases and casting devils out of other men's bodies, the proud devil was stirring in their own souls, and our Savior gives them a rebuke for that. In this, rejoice not that the spirits are subject unto you, but rather rejoice because your names are written in heaven. Luke 10.20 No. 3 It may be known by its domination, its commanding power over all other sins. Look as there is a kind of government in hell, such a one as it is, Beelzebub is called the Prince of Devils. So in wicked man's soul, one sin or other is still uppermost and keeps the throne. All other sins do, as it were, bow the knee to this sin, hold up the train of this sin, are obedient servants to this sin. It says to one, go, and it goes, and to another, come, and it comes. For instance, if covetousness be the beloved sin, lying and deceiving and injurious dealing will serve that. If ambition, temporizing, and sinful compliance will serve that. If adultery, sinful wasting of time and estate and body will serve that. If vainglory be the Pharisee's great sin, devouring widows' houses under pretense of long prayers will serve that. As it is with a man's body when it is hurt or maimed, all the ill humors will flow to the part that is ill-affected. Hence it is, when a man is first wounded, he feels but a little pain, because he suffers only upon the single account of the division of the part. but afterwards the pain is increased, for then he suffers doubly, upon the account of the division of the part, as also by the conflux of the ill-humors. When the soul has received some gash, some hurt more than ordinary by his particular sin, all the sinful humors will make haze to feed that iniquity, so that this is the sin that carries it and bears its way in the soul. In a word, the sinner hath the curse of Ham as it were pronounced upon him. A servant of servants is he. His other sins are servants to his beloved sin, and he himself is a slave to them all. 4. That sin that conscience in particular manner doth chide a man for, that it as likely may be as particular sin. The Greek word for conscience signifies a joint knowledge or knowledge with another. It takes notice of things together with God. Conscience is God's deputy, God's spy, God's intelligencer. pardon the word, in our bosoms, an exact notary of whatever we think or do, a co-witness with God, as Paul is bold to call it Romans 9.1. Now, whatst thou know of thy beloved sin? Hearken to the voice of conscience. Dost that condemn thee for pride, for passion, for worldliness, for persecuting the ways of God? O remember, it is God's vicegerent. Honor it as far as to weigh and consider thoroughly what it saith. It is likely this may be thy particular sin, that which dishonors God most. If conscience be anything tender, will trouble thee most. Many a man deals with his conscience as Felix did with Paul, hearken to it a while, whilst it tells him of their lesser faults, or that they are sinners in the general, but when it rebukes them for their darling lust, though they cannot say, Go thy way, is Felix to Paul yet? Hold thy peace, and when I have a convenient season, I will give thee the hearing." The third use is for exhortation and direction to press you to the mortification of your beloved sin and show you how it may be mortified. Let me take up that scripture again. Mortify your members which are upon the earth, Colossians 3.5. That is, let every sin be mortified. For you must know, as death is to the members of the natural body, so is mortification to the members of the sinful body. Now in death, the soul is separated not only from one member, as it is in paralysis or a numb palsy, but from all, even from the principal parts of the body as well as others. So it is in spiritual death. There is a separation of the soul, not only from this or that sinful member, but from the whole body of sin, from the principal parts and members of this body as well as others. The right eye is dead. The right hand is dead. It must needs be so. The one is plucked out. The other is cut off. A Christian must deal by his darling lust as the Israelites dealt by Adonai Bezek. They cut off his thumbs and his great toes, Judges 1 6. So methou deal with this sin, hack it, name it, that it may not be able to go, nor stand, nor act, nor stir, if it were possible. And for that purpose take these directions. 1. Labor to have your heart steeled within holy courage and resolution against this sin. 2. Let your repentance be particular for your particular iniquity. 3. Beware of those things that may occasion the commission of this sin. For instance, if thou art prone to the sin of lying, keep a door before thy lips. If to gluttony and drunkenness, when thou goest to a feast, put a knife to thy throat. 4. Pray to God that thou mayest not fall into such a condition as may draw forth that corruption that thou art most prone to. 5. Learn to suspect things that are delightful. The woman saw that the tree was good for food, and that it was pleasant to the eyes. carnal pleasures are forbidden fruit. 6. Labor to act that grace, and in a special manner, which is contrary to thy beloved sin. For instance, if passion be thy darling sin, labor to act the grace of meekness. If excess, a grace of temperance. If uncleanness, a grace of chastity. Let me tell you, where grace is held by nature, upon the account of a man's temper and constitution, there a little grace will go far. 7. Keep a watch over thy heart. Keep thy heart with all diligence, for out of it are the issues of life. This Reformation audio track is a production of Stillwater's Revival Books. SWRB makes thousands of classic Reformation resources available. free and for sale in audio, video and printed formats. Our many free resources, as well as our complete mail order catalog, containing thousands of classic and contemporary Puritan and Reform books, tapes and videos at great discounts, is on the web at www.swrb.com. We can also be reached by email at SWRB at SWRB.com by phone at 780 450 3730 by fax at 780-468-1096 or by mail at 4710-37A Edmonton Alberta Canada T6L 3T5 You may also request a free printed catalog and remember that John Kelvin in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, neither came into my heart. From his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions, since he condemns by this one phrase, I have not commanded them, whatever the Jews devise. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle was adopted by the Papists, all those fictitious modes of worship in which they absurdly exercise themselves would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God, by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying his word, they would be delivered from their deep abyss of error. The prophet's words, then, are very important, when he says that God had commanded no such thing, and that it never came to his mind, as though he had said That men assume too much wisdom, When they devise what he never required, Nay, what he never knew.