beasts which have no understanding. And our flesh is to be subdued
to our spirit for a certain purpose; not because our flesh is bad,
and our spirit good; not in order that we may puff ourselves up and
admire ourselves, and say, as the philosophers among the heathen
used, "What a strong-minded, sober, self-restraining man I am! How
fine it is to be able to look down on my neighbours, who cannot help
being fond of enjoying themselves, and cannot help caring for this
world's good things. I am above all that. I want nothing, and I
feel nothing, and nothing can make me glad or sorry. I am master of
my own mind, and own no law but my own will." The Collect gives us
the true and only reason, for which it is right to subdue our
appetites; which is, that we may keep our minds clear and strong
enough to listen to the voice of God within our hearts and reasons;
to obey the motions of God's Spirit in us; not to make our bodies our
masters, but to live as God's servants.

This is St. Paul's meaning, when he speaks of keeping under his body,
and bringing it into subjection. The exact word which he uses,
however, is a much stronger one than merely "keeping under;" it means
simply, to beat a man's face black and blue; and his reason for using
such a strong word about the matter is, to show us that he thought no
labour too hard, no training too sharp, which teaches us how to
restrain ourselves, and keep our appetites and passions in manful and
godly control.

Now, a few verses before my text, St. Paul takes an example from
foot-racers. "These foot-racers," he says, "heathens though they
are, and only trying to win a worthless prize, the petty honour of a
crown of leaves, see what trouble they take; how they exercise their
limbs; how careful and temperate they are in eating and drinking, how