and altogether necessary exercise of cleansing our hearts and ways, and apply it with the greater vigour, let us dwell a little upon that sacred expression in the Psalms, Wherewithal shall a young man cleanse his way? The answer is, By taking heed thereto according to thy word. In this question, several things offer themselves to our observation.

1. 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. Aud, 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 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 dropped off the head of man, when he fell: so that, with the greatest justice, we may lament and say, "Woe unto us that we have sinned." And it is the general design and intention of all religion, and of 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

PURITY OF LIFE.

REE

WINIARY

OF THE

UNIVERSIT

instinct, disdain filth and nastiness, or at least
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 is 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 influ-
ence 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 may purify their way, and, avoiding
the dirty paths of the common sort of mankind, walk in
such as are more pleasant and agreeable.

it

2. Observe that purity is not such an easy matter that 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 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 respects 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 vices; 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 sooth this impetuosity, even such, that by them youth can tame and compose itself; by taking heed to 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, 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 taking heed 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 yourselves, 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 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. 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 recommended. 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.

Exhortation 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 reasonable 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.

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, and therefore expresses both by the same word. The trial we are to make of ourselves is indeed expressed by the word dokiμálav, which signifies to prove or to try, but immediately afterwards he expresses it by judging ourselves; Ei yap εavτOUS DIEкpívouer, for if we would judge ourselves: whereas in the preceding verses, he had mentioned the other judgment to be formed, and expressed it by the same word, diaкpivey, which signifies to judge or discern; Μὴ διακρίνων τὸ σῶμα τοῦ Κυρίον, 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 may form a judgment of ourselves, it is necessary that we first bring ourselves to an impartial trial: and I should certainly 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 ruu 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