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. Prov. x. 19. 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. Gen. xxxix. 9. He might have escaped the eyes of men, but he stood in awe of that Invisible Eye from * Χωρὶς τὸ τ ̓ εἴπειν πόλλα καὶ τά κάιρια. Charitas certe habenda est erga omnes, sed familiaritas non expedit. 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 καρδία πλανώμενοι. § Σάρκικοι καὶ ψευσται. 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 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. 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, "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 Isaiah i. 14-16, 18. † Ὁμολογουμένως, VOL IV. : 66 that in Him they are, in reality, infinitely different from those virtues, or rather, in a matter where the disparity of the subjects is so very great, those shadows of virtues that go under the same name, either in men or angels. For it is not only true, that all things, in the Infinite and Eternal Being, are infinite and external, but they are also, though in a manner quite inexpressible, HIMSELF. He is good without quality, great without quantity, &c. He is good in such a sense as to be called by the Evangelist, the Only Good Being. Matt. xix. 17. He is also the Only Wise Being: To the only Wise God, saith the Apostle. 1 Tim. i. 17. And the same Apostle tells us, in another place, That He only hath immortality; 1 Tim. vi. 16, that is, from His own nature, and not from the will or disposition of another. "If we are considered as joined to, or united with God," says an ancient writer of great note, we have a being, we live, and in some sort are wise; but, if we are compared with God, we have no wisdom at all, nor do we live, or so much as have any existence *. All other things were by Him brought out of nothing, in consequence of a free act of His will, by means of His infinite power; so that they may be justly called mere contingencies, and he is the only necessarily existent Being. Nay, He is the only really existent Being; Tò ovτws ov; or, as Plotinus expresses it, rò ¿wegovтws ¿v. Thus, also, the Septuagint speaks of Him as the only existent Being. wv. And so also does the heathen poet t. This is likewise implied in the exalted name, Jehovah, which expresses His being, and that He has it from Himself; but what that being is, or wherein its essence, so to speak consists, it does not say; nor, if it did, could we at all conceive it. Nay, so far is that name from discovering what His being is, that it plainly insinuates that His existence is hid and covered with a veil. I am who I am; or, I am what I am As if He had said, I myself know what I am, but you nei * Deo si conjungimur, sumus, vivimus, sapimus; Deo si comparamur, nec sapimus omnino, nec vivimus, imo nec sumus. Greg. Mag. Mor, † Οὐδε τὶς εσθ' ἔτερος χωρις μεγαλου βασιλῆος. |