December 21

The Second is, purity—"with holy hands." "If I regard iniquity in mine heart," says David, "the Lord will not hear me." Solomon also says, "He that turneth away his ears from hearing the law, even his prayer also shall be an abomination." And so consonant is this to common reflection, that the blind man could say, "We know that God heareth not sinners; but if any man be a worshipper of God, and doth his will, him he heareth." But some distinction here is necessary. The reference cannot be to perfect purity. If none were to pray but those who are completely holy, no one could approach God: for in many things we offend all; and there is not a just man on earth that doeth good and sinneth not. Yet what is the experience of every true suppliant? "Who can understand his errors? Cleanse thou me from secret faults." "What I see not teach thou me." "See if there be any wicked way in me, and lead me in the way everlasting." And this must be the case. The man who lives in any loved or known sin, is only a hypocrite in devotion. He cannot be sincere in his addresses to God: he therefore insults him only by pretence. "Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye doubleminded." Of this there was a type in the ritual of the Jews; they were always to wash their hands in water before they engaged in the service of God. To this the Psalmist alludes, when he says "I will wash my hands in innocency, so will I compass thy altar, O Lord." And that prayer is not an atonement for a sinful life, or a substitute for a moral one, hear the language of God to the Jews in the days of Isaiah. "When ye spread forth your hands I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood. Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil." Yet some not only pray and sin too, but make the one a cloak for the other. The Pharisees devoured widow's houses, and for a pretence made long prayers. But in many cases these things do not long remain in company: in general, the common maxim is verified, "Sinning will make a man leave off praying, or praying will make a man leave off sinning." And their separation is better than their union. It is better not to call upon a benefactor, than to go and spit in his face, or wound him in his own dwelling. The entire neglect of some duties would produce less injurious effects on the conscience of the man himself, and on the minds of others, than the combination of them with wicked practice. "Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be." "I would thou wert either cold or hot."

The Third is, kindness. This is expressed by the exclusion of its opposite "without wrath." This will take in those who may be free from vice and immorality, and yet have tempers by no means like the mind of Christ; who not only rail, but pray at others; who bring their rancorous spirit into the worship of God, and would consecrate their envy, malice, and all uncharitableness, upon the altar of devotion. But that altar does not sanctify every gift. "If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother and then come

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