ther know nor can know it: and if I should declare wherein my being consists, you could not conceive it. He has, however, manifested in His works, and in His word, what it is our interest to know, that He is The Lord God, merciful and gracious, abundant in goodness and truth.

We call him a most pure Spirit, and mean to say, that He is of a nature entirely incorporeal; yet, this word, in the Greek, Hebrew, and all other languages, according to its primitive and natural signification, conveys no other idea than that of a gentle gale, or wind, which every one knows to be a body, though rarefied to a very great degree: so that, when we speak of that Infinite Purity, all words fail us; and even when we think of it, all the refinements of the acutest understanding are quite at a stand, and become entirely useless. It is, in every respect, as necessary to acknowledge his eternity, as His being; provided that, when we mention the term, God, we mean by it the First Being, supposing that expression to include also His Selfexistence. This idea of a First and Eternal Being, is again inseparably connected with an infinite degree of all possible perfection, together with immutability, and absolute perseverance therein. But all these are treated of, at great length, in Theological books, whereof you have a very large collection.

In like manner, if we suppose God to be the First of all beings, we must unavoidably, therefrom conclude His unity. As to the ineffable Trinity subsisting in this Unity, a mystery discovered only by the sacred Scriptures, especially in the New Testament, where it is more clearly revealed than in the Old, let others boldly pry into it, if they please, while we receive it with an humble faith, and think it sufficient for us to admire and adore.

The other Attributes that used to be mentioned on this subject, may be supposed to be perfectly comprehended under the following three, viz., power, wisdom, and goodness: for holiness, justice, mercy, infinite bounty, &c., may be with great propriety, ranked under the general term of goodness.

But rather than insist upon metaphysical speculations, let us,

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. * Δαμασιμβροτον.

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,