text itself we meet with such a view of them, as may well strike terror into our inmost soul. Three times in this passage does Jesus Christ himself set them forth under. the ideas of a gnawing worm, and a burning fire: ideas, than which we can conceive none to be more terrible; for they imply at once both the inward agonies of remorse and despair; and the outward agonies of pain and torture. Besides, let us remember, that the sufferings of hell, like the joys of heaven, are without end. The worm is the worm, that "never dieth." The fire is the fire, that will be “never quenched." What then will it be to be cast into hell! To endure unutterable torments both in body and soul, and that for ever! To dwell with everlasting burnings! To have no rest day nor night! How do these considerations give weight to the argument in the text! Can we think of all these things, and not feel the force of our Lord's reasoning? Is it not better now to cut off a hand, or pluck out an eye, to mortify sin and deny the flesh, rather than to be shut out from heaven, and, to be cast into hell? Is it not better to suffer any losses, and make any sacrifices here, than to lose eternal life, and be plunged into everlasting misery hereafter? Are we not in our judgments convinced, that the

duty enjoined in the text is a reasonable duty?

This, my brethren, was the conviction to which, on beginning the subject, I wished to bring you. If I have so far gained my point: if I have led you to see that the duty enjoined in the text, though it be hard and painful, is yet a necessary duty; one, which your own judgment cannot but approve one, which your own interest requires you to perform; it now only remains, that I endeavour to stir you up to the discharge of it. To approve the command is not enough, you must obey it. Nor think to get rid of the convictionto which you are brought, by supposing that the duty is one which belongs to others, and not to yourself. It belongs to all, and to you among the rest. case supposed is not one which seldom happens, and which concerns only few persons. Every person has naturally some member which offends him some sin, which "most easily besets him :" some evil propensity, to which he is most readily inclined some lusts of the flesh, by which he is most strongly tempted. Here then must the work of mortification begin. To the root of this tree must the axe be decidedly laid. Examine therefore

:

The

yourselves. Look each of you into your own heart and life, into your tempers, your employments, and your circumstances, and see whether, in all, or in any of these, there be not yet remaining some part of "the old man," which the command in the text requires you to put off: whether there be not yet some hand, or foot, or eye, which still of fends you. Is there any evil passion which you have been in the habit of indulging, either pride, or anger, or lust, or malice, or covetousness? Is there any sinful practice to which you have been addicted, either drunkenness, or fornication, or dishonesty, or falsehood, or evil-speaking? Are you engaged in a calling which you cannot follow with a good conscience? Is there some branch of your business, which, though profitable, is forbidden by the law of God? Are you in a situation, which, however desirable in other respects, yet necessarily draws you into sin? Have you made friendships and connexions, which, though in a worldly view advantageous, in a spiritual light are hurtful, and prove a constant snare to your soul? All these are cases supposed and intended in the text; cases in which you are called upon to perform the duty there enjoined. Perform it then, my brethren. Cut off the hand. Pluck out the eye. Deny

3

that evil passion. Renounce that sinful prac tice. Give up that unlawful calling. Lop off that forbidden branch. Leave that ensnaring situation. Withdraw from those ruinous friendships and connexions.-Do these commands sound harsh? Remember, you have already seen and owned them to be reasonable. The flesh, we know, will protest against them, and will plead strongly for indulgence. It will tell you, that you will 'be torn from enjoyments which habit has 'made a second nature: that you will lose your pleasures, ruin your prospects, make the world your enemy, and bring on your'self disgrace, contempt, and ridicule.'Listen not to these suggestions. Silence them all by this one thought, that it is better to suffer these things, than to be shut out from heaven, than to be cast into hell. Recollect that "it is not a vain thing for you, because it is your life."* Come out and be ye separate. "Put away the accursed thing from: you." "Have no fellowship with the unfruitful works of darkness."

For your direction and encouragement in the discharge of this great duty, I would remind you, that if you seriously desire to set about the work, there is a powerful friend, who is ready to assist you with all * Deut. xxxii. 47.

needful strength and help. It is only "through the Spirit," that you can mortify the deeds of the body but this Spirit is given to all who pray for, it. "Our heavenly Father will give the Holy Spirit to them that ask him." It is only through the good Spirit of God working in you, and with you, that you can part with the offending member. But through Him you may certainly do it. If you call upon him he will strengthen your weakness, and will "work in you both to will and to do of his good pleasure." Nay, through his grace you shall find the work itself far less difficult than you may now suppose it to be. By his divine consolations he will lessen the pain, and abundantly make up the loss, even in this present world. He will provide you with new comforts, new pleasures, new friends, in the room of those which you may give up. He will bestow on you better riches than those which the world can furnish. He will give you inward peace, and abiding joy, and rest unto your soul. Pray then for the Spirit. Go forth in his strength. By his help" crucify the old man, and utterly abolish the whole body of sin."§

Rom. viii. 13, + Philip. i. 13.

+ Luke xi. 13. Baptism Service.