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 the most retired place of the whole house, Here, said she, no person will find us out, no eye can see us. To this he answered, Will no eye see? Will not that of God perceive us? By which saying, he himself escaped the snare, and, by the influence of Divine grace, brought the sinful woman to repentance. But now, Let us pray. PRAISE waits for Thee, O Lord, in Zion; and to be employed in paying Thee that tribute, is a becoming and pleasant exercise. It is due to Thee from all the works of Thy hands, but particularly proper from Thy saints and celestial spirits. Elevate, O Lord, our minds, that they may not grovel on the earth, and plunge themselves in the mire; but, being carried upwards, may taste the pleasures of Thy house, that exalted house of Thine, the inhabitants whereof are continually singing Thy praises. Their praises add nothing to Thee; but they themselves are perfectly happy therein, while they behold Thy boundless goodness without any veil, admire Thy uncreated beauty, and celebrate the praises thereof throughout all ages. Grant us, that we may walk in the paths of holiness, and, according to our measure, exalt Thy name even on this earth, until we also be translated into the glorious assembly of those who serve Thee in Thy higher house. Remember Thy goodness and Thy covenant to Thy Church militant upon this earth, and exposed to dangers amidst so many enemies; yet we believe that, notwithstanding all these dangers, it will be safe at last: it may be distressed, and plunged in the waters, but it cannot be quite overwhelmed, or finally perish. Pour out Thy blessing upon this our Nation, our City, and University. We depend upon Thee, O Father, without whose hand we should not have been, and without whose favour we can never be happy. Inspire our hearts with gladness, Thou who alone art the fountain of solid, pure, and permanent joy; and lead us, by the paths of righteousness and grace, to the rest and light of glory, for the sake of Thy Son, our Redeemer, Jesus Christ. Amen. LECTURE XXIII. Of PURITY of LIFE. In every act of religious worship, what a great advantage would it be, to remember that saying of our great Master, which nobody is altogether ignorant of, and yet scarce any know as they ought, "That God, whom we worship, is a spirit, and therefore to be worshipped in spirit and in truth *.” He is a spirit, a most pure spirit, and the father of spirits: he is truth, primitive truth, and the most pure fountain of all truth: "But we all have erred in heart +." We are indeed spirits, but spirits immersed in flesh; nay, as it were, converted into flesh, and, the light of truth being extinguished within us, quite involved in the darkness of error: and, what still sets us in greater opposition to the truth, every thing about us is false and delusive; "There is no soundness." How improper, therefore, are we, who are deceitful and carnal §, to worship that Spirit of supreme truth! Though we pray, and fast often, yet all our sacrifices, as they are polluted by the impure hands wherewith we offer them, must be offensive, and unacceptable to God: and the more they are multiplied, the more the pure and spotless Deity must complain of them, as the grievance is thereby enhanced. Thus, by his prophet, he complained of his people of old: "Your new moons, saith he, and your appointed feasts, my soul hateth: they are a trouble to me; I am weary to bear them therefore, when you spread forth your hands, I : *John iv. 24. † Ἡμεῖς δὲ πόλλοι καρδια πλανώμενοι. § Σάρκικοι καὶ ψευσται. eyes back will hide mine from you, and, as it were, turn my upon you with disdain: but if you will wash you, and make you clean, then come and let us reason together*:" as if he had said, then let us converse together, and if there be any difference between us, let us talk over the matter, and settle it in a friendly manner, that our complaints may be turned into mutual embraces, and all your sins being freely and fully forgiven, you may be restored to perfect innocence: "Though your sins be as scarlet, they shall be as white as snow; though they be redder than crimson, they shall be whiter than wool; wash yourselves, and I will also wash you, and most completely wipe away all your stains." But that we may be the better provided for this useful, and altogether necessary exercise of cleansing our hearts and ways, and apply to it with the greater vigour, let us dwell a little upon that sacred expression in the Psalms, "Wherewith shall a young man purify his way?" The answer is, " By taking heed thereto according to thy wordt." In this question, several things offer themselves to our observation. 66 I. That, without controversy, purity of life, or conversation is a most beautiful and desirable attainment, and that it must, by all means, begin at the very fountain, that is, the heart; whence, as Solomon observes," 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, 66 even to such as are of a clean heart § " And the words of our Saviour to this purpose, are, "Blessed are the pure in heart, for they shall see God ||." Nor is the true and genuine beauty of the soul any thing distinct from this purity and sanctity; this is the true image of its great Creator; that golden crown, which most unhappily dropt off the head of man, when he fell so that with the greatest justice, we may lament and say, "Wo unto us that we have sinned." And it is the general design and intention of all religion, all its mysteries, and all its precepts, that this crown may be again restored, at least, to some part of the human race, and this image again stamped upon them; which image, when fully completed, and for ever confirmed, will certainly constitute a great part of that happiness, we now hope for, and aspire after. Then, we trust, we shall attain to a more full conformity and resemblance to our beloved Head. And, even in this wayfaring state, the more deeply and thoroughly our souls are tinctured with the divine flame of charity, joined with this beautiful purity, the more we resemble Him who is white and ruddy, and fairer than the sons of men. The Father of mercies has made choice of us, that we may be holy; the Son of God, blessed for ever, has once for all shed his blood upon earth, in order to purify us, and daily pours out his Spirit from heaven upon us, for the same purpose. But to consider the matter, as it is in itself, where is the person, that does not, even by the force of natural instinct, disdain filth and nastiness, or at least prefer to it purity and neatness of body? Now, as the soul greatly excels the body, so much the more desirable is it, that it should be found in a state of beauty and purity. In like manner, were we to travel a journey, who would not prefer a plain and clean way to one that were rough and dirty? But the way of life, which is not the case in other matters, will be altogether such as you would have it or choose to make it. With God's assistance, and the influence of His grace, a good man is at pains to purify his own way; but men of an impure and beastly disposition, who delight to wallow in the mire, may always easily obtain their sordid wish. But I hope that you, disdaining such a brutish indignity, will, in preference to every thing else, give your most serious attention to this inquiry, by what means even young men and boys may purify their way, and, avoiding the dirty paths of the common sort of mankind, walk in such as are more pleasant and agreeable. 2. Observe, that purity is not such an easy matter that it may fall by chance in the way of those that are not in quest of it, but a work of great art and industry. Hence you may also learn, that the way, even of young men or boys*, stands very much in need of this careful attention. It is indeed true, that, in some respect, the reformation of youth is easier and sooner accomplished, in that they are not accustomed to shameful and wicked ways, nor confirmed in sinful habits; but there are other regards wherein it is more difficult to reduce that period of life to purity, particularly as it is more strongly impressed with the outward objects that surround it, and easily disposed to imbibe the very worst: the examples and incitements to vice, beset youth in greater abundance, and those of that age are more apt to fall in with them. But whatever may be said of the easiness or difficulty of reforming youth and childhood, it is evident from this question, which, without doubt, is proposed with wisdom and seriousness, that this matter is within the verge of possibility, and of the number of such as are fit to be attempted. Youth is not so headstrong, nor childhood so foolish, but by proper means they can be bent and formed to virtue and piety. Notwithstanding the irregular desires and forwardness of youth, and that madness whereby they are hurried to forbidden enjoyments, there are words and expressions that can soothe this impetuosity, even such, that by them youth can tame and compose itself, By attending to itself and its ways, according to Thy word: that matchless word, which contains all those particular words and expressions, not only that are proper to purify and quiet all the motions and affections of the 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 * The Hebrew word used in the text, properly signifies a boy. • Δαμασιμβρότον. |