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THE NECESSITY OF MORTIFYING EVERY SIN
MANY of the precepts of our holy religion are so strict, that persons indisposed to obey them are ready to turn away from them in despair, exclaiming, “This is an hard saying; who can hear it?” But must we on that account keep back the truth, or lower the commands of God to the habits and inclinations of men? Must we not rather “declare the whole counsel of God,” and enforce to the uttermost the authority of his word? Our blessed Lord has set us an example in this respect; an example which all his servants must follow. He had declared, that an impure look was, in God’s estimation, constructive adultery. To this it might be objected, that our constitution, rather than our will, was chargeable with this offence. But our Lord shuts out at once all objections of this kind, by saying, that even a right eye or a right hand must be parted with, rather than that we should suffer them to lead us to the commission of any sin; and that, if we refuse to sacrifice any thing for his sake, eternal misery will be our merited and inevitable portion.
In his words there are two things to be noticed:
I. The alternative proposed—
It is here supposed, that we have, both within us and without, many things which may operate as incitements to sin. And experience proves that this is really the case: there is not a faculty of our minds, or a member of our bodies, which may not become an occasion of evil; nor is there any thing around us which may not administer fuel to the flames of corruption that are within us. Beauty has a tendency to create unhallowed desires; splendour, to call forth envy and ambition; and plenty, to promote intemperance.
But our Lord sets before us an alternative, either to turn away from those things which are occasions of evil, or to suffer the displeasure of an angry God in hell.
Now this is,
1. An only alternative—
[Nothing leas will suffice on our part; nor will any diminution of punishment be admitted on God’s part. It is to no purpose to urge, that the evil disposition which we harbour is but small, or that it is in a manner necessary to our happiness: if it is as dear as a right eye, or as necessary as a right hand, it must be sacrificed. Nor is there any intermediate state, like that of purgatory, to which small offenders can be consigned. As there is no medium between the renunciation of sin and the allowance of it, so there is no middle state between heaven and hell. The alternative is clear, definite, irreversible [Note: Rom_8:13.]. You cannot be “Christ’s, unless you crucify the flesh, with the affections and lusts [Note: Gal_5:24.].”
It is worthy of observation, that our Lord does not affirm that the retaining of a right hand or eye will ensure eternal punishment; but he takes it for granted; he considers it as an acknowledged truth: yea, even before the resurrection of the body had been fully revealed, he considers that also as acknowledged; he takes for granted that the body, as well as the soul, shall be a subject of happiness or misery in the eternal world; and he assumes this truth as the ground of his argument. There can be no doubt therefore but that “the whole body will be cast into hell,” if any one member of it be made an instrument or occasion of sin.]
2. A desirable alternative—
[It may seem strange to represent such an alternative as desirable: but it is really so: for a permission to harbour one unmortified lust would be like a permission to drink so much poison, or to retain one disorder preying upon our vitals. But this is not all. Sin, if allowed any part in our affections, will strive for mastery, and never cease, till it has attained an undisputed dominion. It is a leprosy which will overspread the whole man; “a canker which will eat,” till it has consumed us utterly. Is it not desirable then to have it altogether eradicated, and to be compelled to wage incessant war against it? Were there any other alternative allowed us, we should want a sufficient stimulus to exertion: we should be apt to side with the traitor, and, for the sake of present ease or gratification, to neglect our true interests. But, when there is no other choice given us, but either to mortify every sinful propensity, or to suffer eternal misery in hell, we are constrained to gird ourselves to the battle, and to “fight without intermission the good fight of faith.”]
3. A necessary alternative—
[This alternative is no arbitrary imposition to which we are subjected without necessity: it arises out of the very nature of things. God himself could not alter it consistently with his own perfections: he could no more give license to his creatures to harbour sin, or decline punishing it if harboured, than he could cease to be holy, or to have a due respect for the honour of his law. But supposing he were to cancel this alternative, and to admit to the regions of bliss a person who retained one bosom lust, it would be of no avail; for heaven to such a person would not be heaven. Place a man here at a royal banquet; set before him every thing that can please the appetite; let him hear the sweetest melody that ever charmed the ear; let all around him be as full of happiness as their hearts can hold; what enjoyment of it would he have, whilst “a thorn was in his eye?” We do not hesitate to say, that darkness and solitude would to him be far preferable to all this gaiety and splendour. And precisely thus would it be to one who should be admitted into heaven, whilst one unmortified sin was yet rankling in his bosom.]
What to do under such circumstances we learn from,
II. The advice given—
The advice is simply this, To mortify sin without reserve—
[It is here allowed, that the mortification of sin is a difficult and painful work, like the destruction of an eye, or the excision of a hand. But still it must be done. Of course, the language of our text is not to be taken literally: the maiming of the body, though it might incapacitate that individual member for the commission of sin, would effect nothing towards the eradicating of sin from the heart. We must understand the text as referring to the dispositions of the mind, and to the things which cull forth those dispositions into exercise. Do our connexions draw us aside from the path of duty? Are we beguiled by their example, or intimidated by their authority? We must learn to withstand their influence, and to submit either to their hatred or contempt, rather than be betrayed by them into any thing that is displeasing to God. Doubtless, we should do every thing in our power to conciliate them; but if nothing but a dereliction of duty will satisfy them, we must be prepared with meekness to reply, “Whether it be right to hearken unto you more than unto God, judge ye.” Do our interests betray us into sin? Are we engaged in a trade which we cannot carry on without doing things which our consciences condemn? Or have we prospects in life which must be sacrificed, if we will follow the Lord fully? There must be no hesitation on this point: we must pluck out the right eye, and cut off the right hand, and “cast them from us” with abhorrence, rather than suffer them to warp our judgment, and defile our conscience.
Are our passions the occasions of sin? We must learn to subdue them by fasting and prayer, and to restrain the gratification of them to the limits which God himself has assigned. We must “mortify our members upon earth,” and “crucify the whole body of sin [Note: Col_3:5. Rom_6:6.].”
Let it not be said, We require too much. It is not man, but God, that requires these things: and he has promised that “his grace shall be sufficient for us;” so that, however the work may exceed all human power, we need not be discouraged: we are authorized, every one of us, to say with the Apostle, “I can do all things through Christ who strengtheneth me.” Only “walk in the Spirit, and ye shall not fulfil the lusts of the flesh [Note: Gal_5:16.].”]
The argument with which this advice is enforced, is such as no human being can withstand—
[We have before observed, that our Lord assumes this as an acknowledged and indisputable truth, namely, that eternal misery in hell must be the consequence of indulging one single sin. From hence he argues, that “it is expedient” to part with sin, rather than incur that tremendous punishment. The pleasure of sin will surely be too dearly purchased at such a price as this. Whatever we design to procure, we always consider what its value is: no man would give a large estate for a worthless insignificant bauble: nor would any man gratify his palate with a poisonous draught, which he knew would fill him with excruciating agony to the latest hour of his life. We grant then that sin is pleasant, just for the moment: but will that momentary enjoyment repay an eternity of misery, of such misery too as no imagination can conceive? We grant too that something may be gained by sin: but can the gain ever equal the loss that will be sustained? “If a man should gain the whole word, what would it profit him, if by that means he lost his own soul?”
Moreover, the pain of mortifying sin can never be compared with that which will follow from the indulgence of it. Be it so, the mortifying of sin is painful; but what are the sufferings of hell fire? Were the pain of self-denial a million times greater than it is, it is but for a moment: whereas the pains of hell are everlasting. Alas! who can think of them, and not tremble? Who can think of them, and hesitate one moment about the mortifying of sin? See what we do when informed that the retaining of a limb will endanger our lives: we suffer amputation, however painful it may be; and are glad to pay the person that will perform the operation for us. O let us be equally wise in relation to our souls!
From the contemplation of this argument then we most heartily concur in our Lord’s advice: If your connexions ensnare you, renounce them; if your interests, sacrifice them; if your passions, get them subdued and mortified. Having your choice given you, learn, with Mary, to “choose the better part.”]
We cannot conclude the subject without pointing out to you the importance,
1. Of ministerial faithfulness—
[It can be no pleasure to us to speak of “hell fire,” and to alarm you with denouncing it as the portion of so great a multitude of our fellow-creatures. But what are we to do? What did our Lord himself do in the words before us? If we are silent, we cannot alter God’s determinations: whether we tell you of it or not, this is the alternative which God has given you: we cannot reverse it; we cannot soften it; we cannot lower it to your wishes or attainments. We may deceive and ruin you by our silence; but we cannot benefit you at all: we shall only involve ourselves in your ruin. If indeed we have put a wrong construction on our text, then we are blameable for alarming you without reason: but yet, as long as we believe this to be the mind and will of God, we must declare it: “knowing, as we do, the terrors of the Lord, we must persuade men;” and you may at least derive this advantage from our warnings, namely, to be stirred up to a diligent inquiry after truth. But suppose our interpretation of the passage to be just, of what infinite importance to you is it to be rightly informed respecting it! How many of you may now escape the miseries of hell, who, but for this warning, might have been subjected to them for ever! Surely then, brethren, you are indebted to us for our fidelity. You cannot but know that such faithfulness is the parent of contempt and obloquy. But we would gladly endure infinitely more than ever we have endured, if only you would take heed to our words, and flee from the wrath to come. To all of you then we say, Be thankful for the ministry that probes you to the quick, and that consults your benefit rather than your approbation.]
2. Of personal integrity—
[Self-love inclines us always to view ourselves more favourably than we ought. If we are conscious of some secret evil, we excuse ourselves as much as possible, in order to dissipate all fear of future punishment. If we hear that evil exposed, we are rather led to contemplate it in others, than to view it in ourselves: or if constrained to advert to our own case, we condemn the minister, either as personal, or as too severe. But what folly is this! If we had reason to apprehend that we had caught the plague, should we not be anxious to ascertain the truth, in order that we might counteract the infection, and escape its baneful effects? Why then are we not equally solicitous to know the state of our souls before God? Why will we shut our eyes against the light? What harm can arise from knowing what God has said concerning us? O put not from you, brethren, the word of life! Rather come hither, in order that you may be probed; in order that there may be no evil in you undiscovered. Examine yourselves with all imaginable care. Be afraid of nothing so much as being left in ignorance, and deceiving your own souls. When we speak the severest truths, apply them, not to others, but yourselves: take them as a light wherewith to search your own hearts: and beg of God to aid you by his Holy Spirit. Let David’s prayer be ever on your lips: “Search me, O God, and know my heart; try me, and know my thoughts: and see if there be any wicked way in me; and lead me in the way everlasting.”]