But in the parallel Places which I quoted, the xviiith of this Gofpel, and the ixth of St Mark, he mentions the Foot too. And as I take it, these are mentioned rather as Principal Examples, than as a full Enumeration; for there are other Members which lead to Sin as well as thefe; particularly the Ears, by listening to wicked Difcourfe, and the Tongue by venting enticing and tempting Words introductory to this Sin. The thing which I believe our Saviour aims at, is the Bridling, Reftraining, or Mortifying the Members of the Body, that they may not prove Occafions of Sin. For it is by them, as Doors, that Temptations enter, and by them, as Tools, they are put in Execution. But in his way of Defcribing this Mortification, he alludes to the Practice of those, who when the Eye, or Hand, or Foot, or Leg or Arm is gangrened, pluck out the Eye, and cut off the Hand or Foot, or Leg, or Arm; in which way of Expreffion there is a tacit Reafon included for this Practice. 9. d. If Men for preferving this fhort Life, will deny themfelves fo far, as to endure the pulling out of an Eye, or the cutting off of a Leg or Arm, to fave the rest of the Body, endangered by a gangrened Member, how much more fhould ye deny your felves the Ufe of a Member, which is in danger of ruining you both Body and Soul to all Eternity!

In handling this Subject, there are thefe three Heads of Difcourfe, which feem to be pointed at in the Words.

1. We have a Suppofition here put, That the best Members of the Body, particularly the right Eye and right Hand, may offend us, that is, lead us into very Dangerous Sins.

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2. We

2. We have the Duty of Mortification of these Members enjoined, called here the pulling out of the right Eye, and cutting off the right Hand, and cafting them from us.

3. We have the Danger of fuffering our Members to go on in being Inftruments of Sin, pointed at in thefe Words; for it is profitable for thee that one of thy Members fhould perish, and not that thy whole Body fhould be caft into Hell.

1. First, We have a Suppofition put here, That the most useful and neceffary Members of the Body may offend us; that is, may be apt to lead us into Dangerous and Damning Sins. If thy right Eye offend thee, and if thy right Hand offend thee: By offending is meant the leading into the Snare of Sin, and fuch Sin as may bring us to Hell; as appears by the laft Words of the Text. Now this Suppofition of our Saviour's is not a Suppofition of a Thing that rarely happens; but it is the conftant Fate of all Men, till they have learned to mortify their Members. To fay nothing of the reft, What is more common than for the Eye and Hand here mentioned to be abused to finful Purpofes? The Eye by wandring from it's Bufinefs, and gadding abroad after unlawful Objects, lets in Luft to the Heart, which being harboured and entertained there, withdraws the Heart from God, and drowns the Man in fenfual Pleasures. The first Entrance of thefe is by the Eye, which is first led afide after an unlawful Object; then fixes fo long upon it, till Luft is conceived in the Heart. This was the Cafe with David; that which led him firft into those horrid Sins of Adultery with Bathsheba, and Murder of her Husband Uriah, was a wrong Glance of his Eye from the

Roof

The Sins of Ambi

Roof of his House, and the letting his Eyes fix on that unlawful Object. And it is not only in the Sins of Uncleannefs, but in many other Sins that the Temptation enters by the Eye. The Sins of Covetoufness commonly enter that way, by beholding and fixing our Eye upon our Neighbour's Houfe or Land, or Goods; and then admitting inordinate covetous Defires, which often put Men upon finifter Ways of acquiring and purchafing what they have a mind to. tion too often enter by the Eye, which being dazled with Grandeur, fets the Man's Invention and Industry to work to climb to what he aims at, and to throw down every Thing that ftands in the way of his Pretenfions and Defigns. The Sins of Vanity, Luxury, and Prodigality too, commonly enter by the Eye; when we fee others, how neatly and great they live, or how fine they are in their Drefs, Furniture, Buildings, or Equipages; and from thence become unfatisfied, till we equal, or exceed them: Nay, Solomon fpeaks of the Sin of Drunkenness as entring by the Eye; (a) Look not thou on the Wine when it is red, when it giveth bis Colour in the Cup, when it moveth itself aright. How many other Sinsa re taken in, in the Execution of all these Designs, it is impoffible to reckon up; the Lies, Frauds, Thefts, Perjuries, Supplanting, Bribing, and all the long Train of Iniquities, that Luftful, Covetous, Ambitious, Vain, Prodigal, and Luxurious Men have invented and practifed, for carrying on and compaffing their feveral Projects and Defigns. And as the Eye is a

(a) Pov, xxiii. 31.

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[SERM. great Instrument in letting in bad Thoughts and Purposes, fo the Hand is in the Execution of them, as well as the Foot, and Tongue, and Ears; for they all have their feveral Parts to act in this Scene of Wickedness. It would be infinite to enumerate the Particulars, how the Feet carry us into ill Company, how the Tongue is fubfervient to our wicked Defigns, in corrupting the good Principles or Morals of others; how bad Impreffions enter by the Ear, and are executed by the Hand. But I proceed to

2. The Second Thing I propofed to confider in the Words, namely, the Duty of Bridling, Governing, or, Mortifying thefe Members, called here the pulling out of the right Eye, and the cutting off of the right Hand, and cafting them from us. Thefe Expreffions do plainly allude to the Method People take with a gangren'd Member, which is to part with it for faving the Body. But now the Defign being upon the Mind, to cure the Diseases of it, this pulling out, and cutting off, cannot be understood literally, but figuratively; that is, in fuch a way as thefe Vices are to be pulled out, and cut off, namely, by the Mortification of them. This Duty of Mortification implies these Three Things:

(1.) A ferious and firm Resolution of restraining the Members and Imagination from unlawful Objects.

(2.) An Avoiding all the Occafions of Sin. (3.) The continual Ufe of all those Means whereby Sin may be entirely fubdued in us.

(1.) I fay a ferious and firm Refolution of reftraining the Imagination and Members from unlawful Objects, fuch as Job gives us an account

of

of in himself, Job xxxi, 1. I made a Covenant with mine Eyes; why then fhould I think upon a Maid? and David, Pfal. xxxix. 1. I faid I will take heed to my Ways, that I offend not with my Tongue: I will keep my Mouth with a Bridle, while the Wicked is before me. And Pfal. xvii. 3.. I am purposed that my Mouth fhall not tranfgrefs. Concerning the Works of Men, by the Word of thy Lips I have hept me from the Paths of the Deftroyer. And though our good Refolutions are often found to lofe of their Strength and Vigour, they must be so much the oftner renewed.

(2.) This Duty of pulling out the Eye, and cutting off the Hand, implies the careful declining and avoiding all the Occafions of Sin; the not walking in the Council of the Ungodly, the not ftanding in the way of Sinners; the not fitting in the Seat of the Scornful; the removing far from the tempting Woman; the not coming near the Door of her Houfe; and the destroying the Inftruments of Sin, as far as lawfully we may: As we find in the Nineteenth of the Acts, ver. 19. feveral Sorcerers converted to Christianity, that they might not lie under the Temptation of following any more those wicked Arts, nor others be tempted by their Skill, produced all their Books relating to thofe Diabolical Sciences, and burnt them, though they were estimated at a great Value, fifty Thousand Pieces of Silver.

(3.) It implies the continual Use of those Means whereby Sin may be intirely fubdued in us. Those Means are of two Sorts; general, which serve for the Extirpation of all Sin, fuch as Prayer, Meditation, Self-Examination, the Study of the Holy Scriptures, Fafting, Temperance, Good Books,

Good