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For the Text is really difficult, and, as several other figurative Speeches, is liable to different Interpretations, which will likewife yield a different Connexion. I fhall not pretend to enumerate the many feveral Gloffes have been put upon the Words by Commentators; but there being two or three, that feem to me each of them very probable and agreeable to the Context, and our Saviour's Scope and Defign, I fhall take the Freedom to confider them particularly. That the Words are not to be taken in a Proper, but in a Figurative and Metaphorical Senfe, all the Interpreters are agreed; for besides that the literal Maiming of the Body is against Reafon and Scripture, it would no way answer the End, which is to keep us from falling off from our Duty into the ways of Sin; for fo the Word here Tranflated to offend, or as it is in the Margin of our Bibles, to cause to offend or Scandalize, doth import. For if the Right Eye were pulled out, we might still be guilty impure or covetous Looks with the Left; and if the Right Hand were cut off, we might make the Left an Inftrument of finful Practices,

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Taking the Words then in a figurative Sense, there are three Things, which feem to me to bid faireft for the Meaning of them, and do all of them teach us fome useful part of Duty; and if the Words will bear it, I fhall be of Opinion our Saviour had an Eye to them all; for his Expref fions have a very full Significancy, and I hope we fhall find the Senfes I am going to mention are not inconfiftent with each other.

1. First then, It is very probable that the Words Eye and Hand may be understood here properly, and that the Figure is only in the Words pulling

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out and cutting off, for denying or mortifying. So that by these Expreffions the pulling out of the Eye, and cutting off of the Hand, when they prove the Occafions or Inftruments of Sin, may be meant the governing of the Members and Senses of the Body in fuch a manner, that they shall not be gratified to be made the Inftruments or Occafions of Sin, but shall be restrained, kept in, and mortified upon all fuch Accounts. And in this Sense the Connexion will be plain thus: q. d. If then thine Eye lead thee to Sin by lufting after any prohibited Object, deny it the ufe of any fuch Sights, as if thou hadft no Eye; at least fupprefs the Luftings which fuch Sights might be apt to raife in thy Heart. For thou hadft better be with out the ufe of the Eye on fuch Occafions, than by Gratification thereof, to plunge thy felf into eternal Perdition. And if thy Hand prove the Inftrument in this or any other Sin, deny thy felf the use of it upon fuch Occafions, as if it were cut off; for thou hadft better do fo, than by gratifying thy felf in the finful Use of it, to bring thy felf to Hell at the laft. It cannot be denied that this is a Senfe that has a very clear Dependence on the preceding Doctrine, prohibiting the looking on a Woman to luft after her. Yet there is one Objection against this Interpretation ; namely, that it is not barely faid, if thine Eye offend thee, and if thy Hand offend thee, but if thy right Eye, and thy right Hand offend thee; as if the Emphafis were to be laid on the right Eye, and right Hand; that is to fay, any thing that is ever fo Dear or Ufeful. But to this two things may be answered: First, That the right Eye being more univerfally employed, VOL. II.

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in feeing, especially in taking a Level, or shooting at a Mark, than the Left, this doth not hinder but that the Difcourfe may relate ftill to the Objects of Sight, commanding us to reftrain and govern them in fuch a manner that the Occafion of the Temptation may be removed. And the like Obfervation will hold for the right Hand, which is much more employed in Acting than the Left. Secondly, We may anfwer to this Objection, that in the parallel Places, where this fame Text feems to be quoted, it is not faid thy right Eye, and right Hand, but barely thine Eye and Hand, as ye may fee Matt. xviii. 8, 9. where it is not faid, if thy right Hand, or thy right Foot, or thy right Eye offend thee, but only if thy Hand or thy Foot offend thee, cut them off and caft them from thee: it is better for thee to enter into Life halt or maimed, rather than having two Hands or two Feet, to be caft into everlasting Fire. And if thine Eye offend thee, pluck it out and caft it from thee; it is better for thee to enter into Life with one Eye, rather than having two Eyes to be cast into Hell Fire. And fo Mark ix. 43, 45, and 47. there is no diftinction made of the right or left, but only the Hand, Foot, and Eye are mentioned. Which makes it really very probable, that the Emphasis is not to be laid on the right Eye and right Hand; and therefore that the Defign here was only to govern the Senfes of Seeing and Touching, that they might not prove the Inftruments of Sin, particularly of this Sin of Uncleanness our Saviour had been fpeaking of.

2. Secondly, Because the Words right Eye and right Hand are often ufed figuratively for any Perfons or Things that are exceeding dear and useful to us; therefore a Second Senfe of the Words

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be this. First, If any Person who is as dear to thee as thy right Eye, and as useful and neceffary to thee; as thy right Hand, fhould prove the Inftrument or Occasion of thy falling into this or any other Sin, at any rate fhake off the Influence, Authority, or even Company or Society of fuch a Perfon; thou hadst better deny thy felf any fuch Gratification, by which piece of Self-denial thou mayst fave thy Soul, than indulging thy felf in it, be engaged in finful Courses, and by that Means come to Hell at last. And what is here faid of Perfons may, Secondly, be understood likewise of fuch Things, as engage us in finful Courses; fuch as a Sinful, though profitable Trade or Calling; the Favour of fome great Man, which perhaps cannot be kept but by finful Compliances: Some Honourable or Profitable Place, for the holding of which we do Violence to our Confciences, and are led into finful Courses; the accepting fome Gift, Profit, or Service, which mifleads us in our Opinion or Prac tice. Now it must be confeffed, That this is a very eafie and natural Senfe of the Words, and has a good Connexion and Dependance with what went before. q. d. If it be then fo dangerous to look upon a Woman to Luft after her, have a care of all thofe Perfons of either Sex that prove Tempters to this, or any other Sin; and have a care of all fuch Engagements and Obligations which involve you in finful Courses: Be thofe Perfons or Things ever fo Taking, ever so Useful, like a Right Eye, or a Right Hand, by all Means cut them off; difengage your felf from any Relation, Attachment, or Inclination to them, as ye would fave your Souls from Hell.

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3. Thirdly, The Words may be understood of any predominant beloved Luft, which we love like a Right Eye or a Right Hand: And in this Senfe have a very apt Connexion with what went before. 9. d. If there is fo much Danger not only in the grofs Acts, but in the fecret Thoughts and Impreffions of Wickedness, then beware of harbouring any fecret beloved Luft. But if ye have any fuch, that ye love like a Right Eye, or Right Hand, by all means part with it, for it will be the ruin of you, if ye are not the ruin of it. And though it be fo incorporated, as it were, in your Nature, that ye can hardly live without it, yet treat it as we do a gangren'd Member, an Eye infected with incurable Rheum, or a Leg rotten with a Gangrene; pull it out, cut it off, if thou wouldst fave thy Body in Life.

Now there being fo fair Probability for all these Senfes, and they not being inconfiftent; for in order to our not being enfnared by Sin, we are here advised to cut off all the Occafions of it; and all thefe Three are Occafions of Sin; First, Ungovernable Members of the Body. Secondly, Bad Company and Sinful Advantages. Thirdly, A Predominancy of Love to any Sins: I fhall therefore confider them more particularly, and explain and prefs them, as if they were three diftinct Exhortations from the Text.

I. First then, We are taught by these Words to govern the Members of our Body, and to deny our felves the Ufe of them whenever they would lead us to Sin. Our Saviour mentions only the Eye and the Hand, as being most Instrumental in Offences, that is, Temptations to Sin, particularly thofe he was speaking of, the Sins of Uncleannes.

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