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with the former, shall be, to observe temperance in eating and drinking; for moderation in sleeping generally follows sobriety in eating and other sensual gratifications; but that thick cloud of vapours which arises from a full stomach, must of necessity overwhelm all the animal spirits, and keep them long locked up in an indolent, inactive state. Therefore, the Greeks, not without reason, express these two duties, to be sober and to be watchful, indifferently by the same term. And the apostle Peter, that he might make this connexion more evident, uses indeed two words for this purpose, but exhorts to these duties as closely connected together, or rather as if they were in some respect, but one: Be sober, be vigilant. And, in the same Epistle, having substituted another word for sobriety, he expresses watchfulness by the same word he had put for sobriety in the other place; Be sober and watch, i Pet. iv. 7. Both these dispositions are so applied to the mind, as to include a sober and watchful state of the body and senses; as this is exceedingly useful, nay, quite necessary, in order to a correspondent frame of the mind, and that disposition both of body and mind, not only subservient, but also necessary, to piety and constancy in prayer; Be sober and watch unto prayer. 1 Pet. iv. 7.

When the body is reduced to its lightest and most active state, still, as it is corruptible, it is, to be sure, a burden to the mind. How much more must it be so, when it is depressed with an immoderate load of meat and drink, and, in consequence of this, of sleep! Nor can the mind rouse itself, or use the wings of contemplation and prayer with freedom, when it is overpowered with so heavy a load: nay, neither can it make any remarkable progress in the study of human literature, but will move slowly and embarrassed; be at a stand, like a wheel carriage in deep clay. The Greeks very justly expressed the virtue we are now recommending, by the term Zoopoovvn, it being, as your favourite philosopher Aristotle observes in his Ethics, the great preservative of the mind. He is certainly a very great enemy to his own understanding, who lives high and indulges himself in luxury. A fat belly is seldom accompanied with an acute understanding. Nor is it my intention in this, only to warn you against drunkenness and luxury; I would willingly hope that such advice would

be superfluous to you: but, in this conflict, I would willingly carry you to such a pitch of victory, that, at your ordinary and least delicious meals, you should always stop some degrees within the bounds to which your appetite would carry you. Consider that, as Cato said, "the belly has no ears;" but it has a mouth, into which a bridle must be put, and therefore I address not myself to it, but to the directing mind that is set over it, which, for that reason, ought to govern the body with all its senses, and curb them at its pleasure. St. Bernard's words are admirable to this purpose; prudent mind, devoted to God, ought so to act in its body, as the master of a family in his own house. He ought not to suffer his flesh to be, as Solomon expresses it, like a brawling woman, nor any carnal appetite to act like a rebellious servant; but to inure them to obedience and patience. He must not have his senses for his guides, but bring them into subjection and subserviency to reason and religion. He must, by all means, have his house and family so ordered and well disciplined, that he can say to one, Go,' and he goeth, and to another, 'Come,' and he cometh, and to his servant the body, Do this,' and it doeth what it is bid without murmuring. The body must also be treated with a little hardship, that it may not be disobedient to the mind,” for he, saith Solomon, that delicately bringeth up his servant from a child, shall have him become a rebellious son at last. This is what I would have you aspire to, a conquest over your flesh and all its lusts; for they carry on a deadly war against your souls, and their desires are then most to be resisted, when they flatter most. What an unhappy and dishonourable inversion of nature it is, when the flesh.commands and the mind is in subjection! when the flesh, which is vile, gross, earthly, and soon to be the food of worms, governs the soul, that is the breath of God!

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Another thing I would have you beware of, is immoderate speech. The evils of the tongue are many; but the shortest way to find a remedy for them all, is to study silence, and avoid, as the poet expresses it, "excessive prating, and a vast desire of speaking."

He is a perfect man as the apostle James expresses it, who offends not in word. And therefore, doubtless, he that speaks least offends in this respect more rarely. But,

in the multitude of words, as the wise man observes, there wants not sin. To speak much, and also to the purpose, seldom falls to the share of one man. Now that we may avoid loquacity, we must love solitude and render it familiar, that so every one may have an opportunity to speak much to himself, and little to other people. "We must, to be sure," says A. Kempis," be in charity with all men; but it is not expedient to be familiar with every one." General and indiscriminate conversation with every one we meet, is a mean and silly thing. Even when we promise ourselves comfort and satisfaction from free conversation, we often return from such interviews with uneasiness; or, at least, have spoken and heard such things as, upon serious reflection, may justly give us concern.

But, if we would secure our tongues and senses, or keep safe our hearts and all the issues of life, we must be frequent at prayer, in the morning, at noon, and at night, or oftener throughout the day, and continually walk as in the presence of God; always remembering that he observes, not only our words and actions, but also takes notice of our most secret thoughts. This is the sum and substance of true piety; for he who is always sensible that that pure and all-seeing eye is continually upon him, will never venture to sin with set purpose or full consent of mind. This sense of the divine presence would certainly make our life on this earth like that of the angels; for according to our Lord's expression, it is their peculiar advantage continually to behold the face of our Father who is in heaven. By this means, Joseph escaped the snares laid for him by his imperious mistress; and, as if he had thrown water upon it, extinguished that fiery dart with this seasonable reflection. Shall 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 the most retired place of the whole house, 66 Here," said she, no person will find us out; no eye can see us." To this he answered, "Will no eye see?

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Will not the eye 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.

Let us pray.

Praise waits for thee, O Lord, in Zion; and to be employed in paying thee that tribute, is becoming and pleasant exercise. It is due to thee from all the works of thy hands, but particularly 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 vail, 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.

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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 scarcely any know as they ought, that God, whom we worship, is a spirit, and therefore to be worshiped 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 fountains 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 in us. 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 and your appointed feasts, my soul hateth: they are a trouble unto me; I am weary to bear them: therefore, when ye spread forth your hands, I will hide mine eyes from you, and, as it were, turn my back 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 red like crimson, they shall be as 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,

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