of the question in the text; By attending thereto according to Thy word.

This is not, therefore, to be done according to our philosophy, but according to Thy word, O Eternal Light, Truth, and Purity! The philosophy of the heathens, it is true, contains some moral instructions and precepts that are by no means despicable; but this is only so far as they are agreeable to the word of God and the Divine Law, though the philosophers themselves knew nothing of it. But the only perfect system of moral philosophy, that ought to be universally received, is the doctrine of Christianity. This, the ancient fathers of the primitive Church have asserted, and fully proved, to the honour of our religion. But those who spend their lives in the study of philosophy, can neither reform themselves nor others, if nature be but a little obstinate; and their wisdom, when it does its utmost, rather conceals vices, than eradicates them: but the Divine precepts make so great a change upon the man, and, subduing his old habits, so reform him, that you would not know him to be the same. If any of you, then, aspire to this purity of mind and way, you must, with all possible care, conform yourself, and every thing about you, to the instructions and precepts of this Divine word. Nor think this a hard saying; for the study of purity has nothing in it that is unpleasant or disagreeable, unless you think it a grievance to become like unto God.

Consider now, young men, nay, you who, without offence, will suffer yourselves to be called boys; consider, I say, wherein consists that true wisdom which deserves to be pursued with the most earnest study and application, and whereby, if you will, you may far exceed those that are your superiors in years. Be ambitious to attain the advantage mentioned in the text, and consequently the condition upon which it depends, for they are inseparably connected together. Reconcile your minds to a strict attention to your ways, according to the Divine word; and by this means, (which is a very rare attainment,) you will reconcile youth, and even childhood, to the purity here recom

mended. Account the Divine word and precepts preferable to your daily food; yea, let them be dearer to you than your eyes,

and even than life itself.

LECTURE XXIV.

Before the COMMUNION.

IT is the advice of the wise man, "Dwell at home," or, with yourself; and though there are very few that do this, yet it is surprising that the greatest part of mankind cannot be prevailed upon, at least to visit themselves sometimes; but, according to the saying of the wise Solomon, The eyes of the fool are in the ends of the earth. It is the peculiar property of the human mind, and its signal privilege, to reflect upon itself; yet we, foolishly neglecting this most valuable gift conferred upon us by our Creator, and the great ornament of our nature, spend our lives in a brutish thoughtlessness. Were a man, not only to turn in upon himself, carefully to search and examine his own 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 affecting exhortations, he would certainly think himself very happy in these exercises. Now, though this expedient is never unseasonable, yet, it will be particularly proper on such an occasion as this, to try it upon yourselves; as you are not ignorant, that it is the great apostolical rule with respect to all who are called to celebrate the Divine mysteries, Let every man examine himself, and so let him eat of that bread, and drink of that cup. 1 Cor. xi. 28.

I do not here intend a full explication of this mystery, but only to put you in mind, that, in order to a saving use and participation thereof, a twofold judgment must of necessity be formed; the first with respect to our own souls, and the other,

to that of the Lord's body. These the Apostle considers as closely connected together, and therefore expresses both by the same word. The trial we are to make of ourselves, is indeed expressed by the word done, which signifies to prove, or to try; but immediately after, he expresses it by judging ourselves, [Εἰ γάρ ἐαυτοὺς διεκρίνομεν,] For if we would judge ourselves, &c. Whereas, in the preceding verses, he had mentioned the other judgment to be formed, and expressed it by the same word [dianpive,] which signifies to judge or discern: [Μή διακρίνων το σωμα του Κυρίου,] 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 it. But, that we form a judgment of ourselves, it is necessary that we first bring ourselves to an impartial trial: and, to be sure, I should much rather advise you to this inward self-examination, and heartily wish I could persuade you to it, than that you should content yourselves with a lifeless trial of your memory, by repeating compositions on this subject.

Consider with yourselves, I 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 His saints rejoice and exult before God, for this He not only allows, but even commands; yet, let even those of them who

have made the greatest advances in holiness, remember, that this holy and spiritual joy is to be joined with holy fear and trembling: nay, the greater progress they have made in holiness, the more deeply will they feel this impressed upon their minds, so that they can by no means forget it, "The great Eye is over us, let us be afraid *." Great is our God, and holy: even the angels worship Him. Let His saints approach Him, but with humility and fear; but, as for the slothful and those that are immersed in guilt, who securely and with pleasure indulge themselves in impure affections, let them not dare to come near. Yet if there are any, let their guilt and pollution be ever so great, who find arising within them a hearty aversion to their own impurity, and an earnest desire after holiness; behold, there is opened for you a living and pure fountain, most effectual for cleansing and washing away all sorts of stains, as well as for refreshing languishing and thirsty souls. And He who is the living and 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 reject or cast out, John vi. 37.

Ask yourselves, therefore, what you would be at, and with what dispositions you come to this most Sacred Table. Say, Whither art thou going, and what seekest thou, O my soul? For it would be an instance of the most extravagant sloth and folly, to set about a matter of so great importance, and so serious, without any end, without the prospect 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

Ομμα μέγα τρομεῶμεν.

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 farther 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 shall dwell. Col. i. 19. So that in him there is no vacuity, and without him, nothing 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 towards our heavenly country, constantly following him with a resolute and accelerated pace.

The concern of purifying the heart in good earnest, taking proper measures for conforming the life to the rules of the Gospel, is equally incumbent upon all. 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 outward 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 *.”

It has been observed long ago by one," that in Rome itself he had found nothing of Rome +;" which with too great

* Apparent rari nantes in gurgite vasto.

Se in Româ, Romæ nihil invenisse.