does not suppose that what we are required to give up is of itself sinful; but provided it draw or lead us into temptation or into sin, the text tells us, that is reason enough for avoiding or resigning it, nay, insists in effect upon our parting with it; for without so doing, we shall not find the strength or violence of the temptation it brings, an excuse for the vice it tempts us into. The right eye and the right hand are of their own nature to be retained, are what God has given us, and must be supposed to mean, what is in its own nature allowable and innocent; yet when this right hand and eye offend, that is, seduce, corrupt, tempt us to sin, they are nevertheless to be cut off and plucked out, otherwise the whole body will be cast into hell. It will not serve us to plead that we were led away by that which was most dear and natural to us, and, in other respects, most beneficial and advantageous. We were bound, our Saviour tells us, to part with it, whatever it cost So that on all occasions, before we urge or expect to avail ourselves of this plea, of this strength of temptation, it behoves us to weigh well, whether there be no way of avoiding it, if we cannot resist it; if there be any such way, we are thus to avoid it, cost it what it will, be it ever so inconvenient or mortifying so to do. This is what our Saviour in the text commands us.

us.

This much may serve to explain our Saviour's direction. As to the application of it, every one must apply it for himself, to his own particular case; and

there are few that have not, one way or other, a case to apply it to. By way of making what has been said more plain, let one or two examples be taken to show the force and use of the precept before us.

Suppose now in our calling, or business, or profession, there be some underhand, unlawful gains or practices, about which we cannot satisfy ourselves, but which we have ever been accustomed to, and which, moreover, are so common in our way of life and occupation, that we cannot carry it on to any tolerable advantage without them, what is to be done? If we will believe our Saviour, and go by his rule, the advantage we gain by these practices, be it ever so considerable, and the calling too, if it be not worth the following without these advantages, must be given up. Here is a right eye to be plucked out, and a right hand to be cut off, and it matters not what we lose, or how loath we are to lose it. The way of life may not be unlawful in itself, nor reckoned so; yet if it have certain temptations to dishonesty, and if we, from habit, education, or any other reason, cannot withstand them, nothing remains but to get free from them, and betake ourselves to a course of life, if not so beneficial, more innocent and safe.

Or, secondly, it may happen that the situation we are placed in exposes us too much to the vices of drunkenness or debauchery; that is, affords temptations and opportunities, more than, with our propensities to those vices, we can withstand, or actually

do withstand. The same rule obtains in this case as in the last; that is, we must not attempt to set up these temptations, or the violence of them, as an excuse for our compliance, so long as we had it in our power to get out of the way of such temptations. It is to be feared that many, instead of avoiding or abandoning a situation for the reasons mentioned, on the contrary seek and court such on this very account, in order to find the gratification which their vices and follies present to them: so opposite is the practice of mankind and their duty.

Another thing, which it is oftentimes necessary to give up on this ground, and what is given up with more pain and unwillingness than almost any thing, is company, and sometimes friendships. We do not choose our companions or friends always for their virtues; nor, to say the truth, are men always agreeable in proportion to their virtues: so that it shall happen, that a very licentious unprincipled person may have found such means to delight and entertain us, to insinuate himself into our affections, that we may perceive very great pleasure in his society. Now admitting it possible, that a man may preserve his own virtue uncorrupted by a course of intimacy with a profligate companion, it is but barely possible. This is what we remember St. Paul says, "Evil communications corrupt good manners. Be not deceived." Let friends, or gay associates, cry aloud; Eat and drink while we have life, for to-morrow we die: make use then of

the time; for after we are dead, there is no more room for enjoyment-we become as we had never been born. Yet, says the Apostle, "Be not deceived." So here, whatever resolutions we may make, there are many unguarded seasons in a course of intimacy, when your friend will of course endeavour to bring you into some way of thinking and acting with himself; and you will find your horror and fear of vice decline and wear off by degrees, when it is made familiar to you in the example and conversation of your friend. Now if this be the case, and we shall find it so in fact, however we may reason about it, there seems to be nothing left for a man who pays a proper attention to his virtue, and to our rule in the text, but to renounce and break off all such acquaintance absolutely. This is hard and difficult, we say; but be it recollected, that Christ knew it to be so; for he takes his examples from things the most painful and severe. This instance, it is true, requires more than ordinary resolution, for we may have the censure of the world, as well as our own inclination to struggle with. But I can only say that they both are to be set at nought, when our duty and the salvation of our souls are at stake.

But we proceed to consider the reason our Saviour gives for this command. "It is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell."

Every sound plan of religion, and consequently the plan of the Gospel, is only putting men in the

best way of promoting their own happiness, and providing for their own interest. It is on our own account, for our own sakes, after all, that we are bound to perform the laws of our religion, because ourselves only will be the sufferers by the violation of them. For the present, possibly, we may have to undergo some mortification, or pain, or self-denial; and yet it is our real pleasure and happiness, upon the whole, that is aimed at by the prohibition. As we are obliged and willing to take a very bitter medicine, or suffer a very painful operation, not for the sake of tormenting ourselves for the present, but in order to amend our health for the future; so is the case with every thing we suffer, or every thing we give up on the score of religion: that is, it is with a view of being bettered and benefited by it at the conclusion. If we give up father, mother, and brother, and sister; or, as this expression further denotes, riches, and honour, and pleasures, and diversions, or any thing else we take delight in, it is to receive tenfold reward, and in the world to come life everlasting. The severest trials we are put upon, if we are to cut off our right hand or pluck out our right eye, (such is the instance before us,) it is that our whole body may not be cast into hell; it is to escape those punishments which will be, beyond all comparison, more grievous to be borne, than any thing we ever experienced. Certainly we are not, and possibly we could not have been made acquainted

VOL. I.

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