rarely. "But in the multitude of words," as the wise man observes, "there wants not sin." Let us pray To speak much, and also to the PRAISE waits for thee, O Lord, in Zion; purpose, seldom falls to the share of one and to be employed in paying thee that triman. Now, that we may avoid loquacity, bute, is a becoming and pleasant exercise : we must love solitude, and render it familiar; it is due to thee from all the works of thy that so every one may have an opportunity hands, but particularly proper from thy saints to speak much to himself, and little to other and celestial spirits. Elevate, O Lord, our people. "We must, to be sure," says à minds, that they may not grovel on the earth, Kempis, "be in charity with all men; but and plunge themselves in the mire; but, it is not expedient to be familiar with every being carried upwards, may taste the pleaone." General and indiscriminate conver-sures of thy house, that exalted house of sation with every one we meet, is a mean thine, the inhabitants whereof are continually and silly thing. Even when we promise singing thy praises. Their praises add noourselves comfort and satisfaction from free thing to thee, but they themselves are perconversation, we often return from such in- fectly happy therein. While they behold terviews with uneasiness; or at least, have thy boundless goodness, without any veil, spoken and heard such things as, upon se- admire thy uncreated beauty, and celebrate rious reflection, may justly give us concern. the praises thereof throughout all ages; grant But if we would secure our tongues and us, that we may walk in the paths of holiness, senses, or keep safe our hearts and all the and, according to our measure, exalt thy issues of life, we must be frequent at prayer, name, even on this earth, until we also be in the morning, at noon, and at night, or translated into the glorious assembly of those oftener throughout the day, and continually who serve thee in thy higher house. walk as in the presence of God; always reRemember thy goodness and thy covenant membering, that he observes not only our to thy church militant upon this earth, and words and actions, but also takes notice of exposed to dangers amidst so many enemies : our most secret thoughts. This is the sum yet we believe, that, notwithstanding all and substance of true piety: for he who is these dangers, it will be safe at last: it may always sensible that that pure and all-seeing be distressed, and plunged in the waters, but Eye is continually upon him, will never ven- it cannot be quite overwhelmed, or finally ture to sin, with set purpose, or full consent perish. Pour out thy blessing upon this our of mind. This sense of the Divine pre-nation, our city, and university. We depend sence would certainly make our life on this upon thee, O Father, without whose hand earth like that of the angels; for, according we should not have been, and without whose to our Lord's expression, it is their peculiar favour we can never be happy. Inspire our advantage, "continually to behold the face hearts with gladness, thou, who alone art the of our Father, who is in heaven." By this fountain of solid, pure, and permanent joy, means Joseph escaped the snares laid for him and lead us, by the paths of righteousness by his imperious mistress; and, as if he had and grace, to the rest and light of glory, for thrown water upon it, extinguished that fiery the sake of thy Son, our Redeemer, Jesus dart with this seasonable reflection, "Shall Christ. Amen. LECTURE XXIII. Of PURITY of LIFE. I do this great wickedness, and sin against God ?" He might have escaped the eyes of men, but he stood in awe of that Invisible Eye, from which nothing can be hid. We read of a good man of old, who got the better of a temptation of the same kind, by the same serious consideration; for, being carried from one chamber to another, by the woman that tempted him, he still demanded a place of greater secrecy, till having brought him to In every act of religious worship, what a the most retired place of the whole house, great advantage would it be to remember Here, said she, no person will find us out, that saying of our great Master, which nono eye can see us. To this he answered, body is altogether ignorant of, and yet scarce Will no eye see? Will not that of God any know as they ought, "That God, whom perceive us? By which saying, he himself we worship, is a Spirit, and therefore to be escaped the snare, and, by the influence of worshipped in spirit and in truth !"* He is divine grace, brought the sinful woman to a Spirit, a most pure Spirit, and the Father repentance. * Prov. x. 19. But now, - Χωρίς το τ' είταν πολλά και τα καίρια. of spirits: he is truth, primitive truth, and the most pure fountain of all truth: "But we all have erred in heart."+ We are in Charitas certe habenda est erga omics, sed familia- deed spirits, but spirits immersed in flesh; ritas non expedit. Gen. xxxix. 9. • John iv. 24. † Ημεις δι πολλοί καρδίᾳ πλανωμένοι ! nay, as it were, converted into flesh, and, are the pure in heart, for they shall see God.”• But to consider the matter as it is in it- 1. That, without controversy,|| purity of delight to wallow in the mire, may always life, or conversation, is a most beautiful and easily obtain their sordid wish. But I hope desirable attainment, and that it must, by that you, disdaining such a brutish indignity, all means, begin at the very fountain, that will, in preference to every thing else, give is, the heart; whence, as Solomon observes, your most serious attention to this inquiry, "proceed the issues of life." In the beginning of the Psalm, they are pronounced blessed, "Who are pure, or undefiled in the way, who walk in the law of the Lord." And, in another place, " Truly God is good to Israel," says the Psalmist, "even to such as are of a clean heart." And the words of our Saviour to this purpose are, "Blessed Ουδέν ύγιες. 66 Isaaih i. 14-16, 18. by what means even young men and boys 2. Observe, that purity is not such an Matthew v. 8. young men or boys, stand very much in neither reform themselves nor others, if naneed of this careful attention. It is indeed ture be but a little obstinate; and their wistrue, that, in some respect, the reformation dom, when it does its utmost, rather conof youth is easier, and sooner accomplished, ceals vices than eradicates them; but the in that they are not accustomed to shameful divine precepts make so great a change upon and wicked ways, nor confirmed in sinful the man, and, subduing his old habits, so habits; but there are other regards, where- reform him, that you would not know him in it is more difficult to reduce that period of to be the same. If any of you, then, aspire life to purity, particularly as it is more strong- to this purity of mind and way, you must, ly impressed with the outward objects that with all possible care, conform yourself, and surround it, and easily disposed to imbibe every thing about you, to the instructions the very worst: the examples and incite- and precepts of this divine word. Nor think ments to vice beset youth in greater abun- this a hard saying; for the study of purity dance, and those of that age are more apt to has nothing in it that is unpleasant or disfall in with them. agreeable, unless you think it a grievance to become like unto God. But, whatever may be said of the easiness or difficulty of reforming youth and child- Consider now, young men, nay, you who, hood, it is evident from this question, which, without offence, will suffer yourselves to be without doubt, is proposed with wisdom and called boys; consider, I say, wherein conseriousness, that this matter is within the sists that true wisdom, which deserves to be verge of possibility, and of the number of pursued with the most earnest study and apsuch as are fit to be attempted. Youth is plication, and whereby, if you will, you may not so headstrong, nor childhood so foolish, far exceed those that are your superiors in but by proper means they can be bent and years; be ambitious to attain the advanformed to virtue and picty. Notwithstand- tage mentioned in the text, and consequenting the irregular desires and forwardness† ly the condition upon which it depends, for of youth, and that madness, whereby they they are inseparably connected together; re are hurried to forbidden enjoyments, there concile your minds to a strict attention to are words and expressions that can soothe your ways, according to the divine word, this impetuosity, even such, that by them and by this means, (which is a very rare atyouth can tame and compose itself," By at-tainment,) you will reconcile youth, and tending to itself and its ways, according to even childhood, to the purity here recomthy word;" that matchless word, which con- mended: account the divine word and pretains all those particular words and expres- cepts preferable to your daily food; yea, let sions, not only that are proper to purify and them be dearer to you than your eyes, and quiet all the motions and affections of the even than life itself. soul, but also, by a certain divine power, are wonderfully efficacious for that purpose. And what was said of old concerning Sparta and its discipline, may be, with much greater truth, asserted of the divine law and true religion, viz. that it had a surprising power to tame and subdue mankind. And this leads us directly to the answer of the question in the text; "By attending thereto, according to thy word." LECTURE XXIV. Before the COMMUNION. IT is the advice of the wise man, "Dwell This is not, therefore, to be done accord-at home, or with yourself;" and though ing to our philosophy, but according to thy there are very few that do this, yet it is surword, O Eternal Light, Truth, and Purity! prising, that the greatest part of mankind The philosophy of the Heathens, it is true, cannot be prevailed upon, at least, to visit contains some moral instructions and pre- themselves sometimes; but, according to cepts, that are by no means despicable; but the saying of the wise Solomon, "The eyes this is only so far as they are agreeable to of the fool are in the ends of the earth." It the word of God and the divine law, though is the peculiar property of the human mind, the philosophers themselves knew nothing of and its signal privilege, to reflect upon itit; but the only perfect system of moral phi- self; yet we, foolishly neglecting this most losophy that ought to be universally receiv-valuable gift, conferred upon us by our Creaed, is the doctrine of Christianity. This tor, and the great ornament of our nature, the ancient fathers of the primitive church spend our lives in a brutish thoughtlessness. have asserted, and fully proved, to the ho- Were a man not only to turn in upon himnour of our religion. But those who spend self, carefully to search and examine his own their lives in the study of philosophy, can heart, and daily endeavour to improve it more and more in purity, but also to excite others, with whom he conversed, to this laudable practice, by seasonable advice and af. never failing Fountain of purity and grace, encourages, calls, and exhorts you to come to him: "Come unto me, all ye that are athirst," &c. And again, "All that the Father giveth me, shall come unto me; and him that cometh unto me I will, by no means, fecting exhortations, he would certainly think | his saints rejoice and exult before God, for himself very happy in these exercises. Now, this he not only allows, but even commands; though this expedient is never unseasonable, yet let even those of them who have made yet it will be particularly proper, on such an the greatest advances in holiness, remember, occasion as this, to try it upon yourselves, as that this holy and spiritual joy is to be joinyou are not ignorant, that it is the great ed with holy fear and trembling: nay, the apostolical rule, with respect to all that are greater progress they have made in holiness, called to celebrate the divine mysteries, the more deeply will they feel this impressed "that every man examine himself, and so let upon their minds, so that they can by no him eat of that bread, and drink of that cup.' means forget it. "The great eye is over I do not here intend a full application of us, let us be afraid." Great is our God, this mystery, but only to put you in mind, and holy; even the angels worship him. that, in order to a saving use and participa- Let his saints approach him, but with humition thereof, a twofold judgment must, of lity and fear; but, as for the slothful, and necessity, be formed: the first, with respect those that are immersed in guilt, that secureto our own souls; and the other, to that of ly and with pleasure indulge themselves in the Lord's body. These the apostle con- impure affections, let them not dare to come siders as closely connected together, and near. Yet, if there are any, let their guilt therefore expresses both by the same word. and pollution be ever so great, who find arisThe trial we are to make of ourselves, is ing within them a hearty aversion to their indeed expressed by the word doxa, own impurity, and an earnest desire after howhich signifies to prove, or to try; but im-liness; behold there is opened for you a livmediately after he expresses it by judging ing and pure fountain, most effectual for ourselves, "for if we would judge ourselves, cleansing and washing away all sort of stains, &c. ;"whereas, in the preceding verses, as well as for refreshing languishing and he had mentioned the other judgment to be thirsty souls. And he that is the living and formed, and expressed it by the same word Sang, which signifies to judge or discern: "Not discerning the Lord's body."+ And this is that which renders a vast many unworthy of so great an honour; they approach this heavenly feast, without forming a right judgment, either of themselves or of reject or cast out."+ it; but, that we form a judgment of our- Ask yourselves, therefore, what you would selves, it is necessary that we first bring our-be at, and with what dispositions you come selves to an impartial trial; and, to be sure, to this most sacred table. Say, whither art I should much rather advise you to this in- thou going, and what seekest thou, O my ward self-examination, and heartily wish I soul? For it would be an instance of the could persuade you to it, than that you should most extravagant sloth and folly to set about content yourselves with a lifeless trial of your a matter of so great importance, and so serimemory, by repeating compositions on this ous, without any end, without the prospect subject. of any advantage, and therefore without any serious turn of mind, or as one doing nothing: yet this is the case of vast numbers that meet together in divine assemblies, and at this holy sacrament. Is it any wonder, that those should find nothing, who absolutely have nothing in view; and that he who is bound for no harbour should meet with no favourable wind? They give themselves up to the torrent of custom, and steer not their course to any particular port, but fluctuate and know not whither they are carried; or, if they are alarmed with any sting of conscience, it is only a kind of inconsiderate and irregular motion, and reaches no further than the exterior surface of sacred institutions. But, as for you, who, according to the expression of the angels, "Seek Jesus, fear not;" you will certainly find him, and in him all things: " for it hath pleased the Father, that in him all fulness should dwell;" so that in him there is no vacuity, and without him nothing Consider with yourselves, pray, and think seriously, what madness, what unaccountable folly it is, to trifle with the majesty of the Most High God, and to offer to Infinite Wisdom the sacrifices of distraction and folly! Shall we, who are but insignificant worms, "thus provoke the Almighty King to jealousy," as if we were stronger than he, and, of purpose, run our heads, as it were, against that power, the slightest touch whereof would crush us to dust? Do we not know, that the same God who is an enlivening and saving light to all that worship with humble piety, is, nevertheless, a consuming fire to all the impious and profane, who pollute his sacrifices with impure hearts and unclean hands; and that those especially who have been employed in his church, and in the divine offices, yet have not experienced his influence as a pure and shining light, will unavoidably feel him as a flaming fire? Let † Ει γας έαυτους διακρινόμεν * Μη διακρίνων το σώμα του Κύριου. § Παραζήλουν. 1 Cor. xi. 28. else but emptiness and vanity. Let us embrace him, therefore, with our whole hearts, and on him alone let us depend and rely. Let his death, which we commemorate by this mystery, extinguish in us all worldly affections may we feel his divine power working us into a conformity to his sacred image; and having our strength, as it were, renewed by his means, let us travel to wards our heavenly country, constantly following him with a resolute and accelerated pace. therefore, they who have experienced how pleasant this work is, and what a mixture of utility is joined with this pleasure, will apply to it with a cheerful mind, whenever opportunity requires it. As to others, they must of necessity set about it some time or other: I say of necessity, if I am allowed to say it is necessary to avoid the wrath to come, and to obtain peace and salvation. Repentance may possibly appear a laborious and unpleasant work to our indolence, and to repent, may seem a harsh expression; to perish, however, is still more harsh; but a sinful man has no other choice. Our Lord, who is truth itself, being acquainted with the cruel execution performed by Herod upon the Galileans, takes this opportunity to de clare to his hearers, that, "unless they re The concern of purifying the heart în good earnest, taking proper measures for conforming the life to the rules of the gospel, is equally incumbent upon all. For this is the great and true design of all divine worship, and of all religious institutions; though the greater part of mankind satisfy themselves with the out-pented, they should all likewise perish." ward surface of them, and therefore catch nothing but shadows in religion itself, as well as in the other concerns of life. We have public prayers, and solemn sacraments: yet if, amidst all these, one should look for the true and lively characters of Christian faith, or, in the vast numbers that attend these institutions, he should search for those that, in the course of their lives, approve themselves the true followers of their great Master, he would find reason to compare them to" a few persons, swimming at a great distance from one another, in a vast ocean.' The Saviour of the world, it is true, camé for this very purpose, that he might save those that were miserable and lost, from the fatal necessity of being utterly undone ; but he never intended to take away the happy and pleasant necessity of repentance: nay, he strengthened the obligation to it, and im posed it as a duty inseparably connected with grace and happiness; and this connexion he not only preached in expressions to the same purpose with his forerunner John the Baptist, but even in the very same words; "Re pent ye, for the kingdom of heaven is at hand."+ And in another place, having told us that he came, "not to call the righ teous, but sinners," he immediately adds, to what he called those sinners; not a liberty of indulging themselves in sin, but from sin to repentance. His blood, which was shed on the cross, is indeed a balsam more precious than all the balm of Gilead and Arabia, and all the ointments of the whole world; but it is solely intended for curing the contrite in heart. It has been observed long ago by one, "that in Rome itself he had found nothing of Rome;" which, with too great truth, might be applied to religion, about which we make so great a bustle at present: there is scarcely any thing at all of religion in it; unless we imagine that religion consists of words, as a grove does of trees. For, if we suppose it lies in the inortification of sin, unfeigned humility, brotherly charity, and a noble contempt of the world and the flesh, "whither has it gone and left us ?" As for you, But, alas! that gross ignorance of God young gentlemen, if you would apply to this that overclouds our mind, is the great and matter in good earnest, you must of neces- unhappy cause of the guilt we have contractsity bestow some time and pains upon it, and ed, and of that impenitence which engages not fondly dream, that such great advantages us to continue in it. Had men but the least can be met with by chance, or in consequence of a negligent and superficial inquiry. If we are to alter the course of our lives for the time to come, we must look narrowly into our conduct during the preceding part of it; for the measures to be taken for the future are, in a great degree, suggested by what is past. He acts wisely, and is a happy man, who frequently, nay daily, reviews his words and actions; because he will, doubtless, perform the same duty with greater ease and to better purpose, when he is called to it with more than ordinary solemnity. And, Apparent rari nantes in gurgite vasto. + Se in Roma, Romæ nihil invenisse. - Που τοτε ήμας κατέλιτιν ; knowledge how disagreeable and hateful all sinful pollution renders us to his eternal and infinite purity; and, on the other hand, what a likeness to him we attain by holiness, and how amiable we are thereby rendered in his sight, they would look upon this as the only valuable attainment; they would pursue it with the most vigorous efforts of their minds, and would make it their constant study day and night, that, according to the divine advice of the Apostle, "being cleans. ed from all filthiness of the flesh and spirit, they might perfect holiness in the fear of God."S |