SERMONS AND SKETCHES.

SERMON I.

PURITY OF HEART.

"Blessed are the pure in heart, for they shall see God.”—MATT. v. 8.

The ministry of Jesus Christ had long been awaited by men as a test of his Messiaship and the divinity of his religion. In his infancy and childhood, they had traced astonishing developments of wisdom, prudence, and benevolence; but now the burden of prophecy was to be revealed. The faint reflection thrown upon Divine truth by Mosaic and prophetic instructions, were to be gloriously consummated in the meridian brightness of the Sun of Righteousness. Many mysteries were to be solved, and the law fulfilled in the long-expected Gospel. Doubtless the commencement of that ministry was not less a crisis of compassionate solicitude to the heavenly Teacher, than of eager suspense to the assembled audience. His object was not to amuse, fascinate, or astonish, but to "save that which was lost." The subject is connected with their present salvation and future destinies. Many difficulties obstruct his purpose: the common aversion of mankind to religion, the prejudice of some, the ignorance and pride of others,

were all formidable obstacles. In addition to these, was the mixed character of the assembly. There was the selfrighteous Pharisee, and the profane Publican; the careworn father and the giddy youth, the submissive penitent and the obdurate transgressor, the learned rabbin and the illiterate peasant. How may he adapt words to all? Profound for the intelligent, yet simple for the artless; condemning to the sinner, yet consolatory to the contrite; repulsive to the proud, yet persuasive to the humble. Hear him "who spake as never man spake," who "needed not that any should testify of man, for he knew what was in man." He touches a chord which vibrates through the congregation, arresting every eye, absorbing every mind, and thrilling in every heart. It is HAPPINESS, the all-comprising object of man's desires and pursuits. Philosophy is silent, and ferocious prejudice is conquered, while they eagerly inhale the welcome subject. Listen to him ye deluded sons of men, long duped by the attractions of gaiety, wealth, and honour, and learn the only path of happiness from Him, "the way, the truth and the life." Commencing on this simple basis, he leads them from the lowest rudiments to the highest point in Divine knowledge. This climax we have in the text. Let us then, not less interested in this great doctrine, with the sincere attention of that multitude, consider the nature and blessedness of purity of heart.

I. "Pure" means simple or uncompounded, and is probably here used to express that exalted state of grace in which sin is entirely separated from the soul, usually termed entire sanctification or Christian perfection. This view is confirmed by the gradation observable in the passage. Our Saviour proceeds from the sorrow of the poor in spirit and mourning, to a state of piety preceding that mentioned in

the text. It therefore appears he alludes to perfect holiness. Perfection in holiness is nothing more than an increase or strengthening of those sacred principles already established in the soul at the time of justification. It is a continuation of the same structure on its original foundation, Jesus Christ.

1. Purity of heart is an increase of love. Love in every stage of the Christian course is a supreme desire for God. It is the essence of true religion—" the bond of perfectness," uniting the soul to God and every principle of grace together. The exultation of the disburdened penitent, when first he renders the hosannas of thanksgiving to his reconciled Father, are replete with love, while his earliest steps in the same narrow path evince the same hallowed principle. But the death-blow to carnality is not struck immediately. Sin is cast down, but not completely destroyed. The usurper is dethroned, but still he struggles beneath his demolished empire. But in perfect love there is eradication of all guilt, and the full establishment of Christ's spiritual kingdom. The character of Jehovah is revealed in the most interesting and glorious relations, not only as God appeased and reconciled, but imparting from an inexhaustible fountain the streams of knowledge, comfort, joy, and holiness. The soul recognizing in him the origin and sustenance of its spirituality, ardently aspires after him-its sanctified desires struggle for him. It nothing desires, nothing esteems, "but Jesus crucified." Being daily assimilated to its living Head, it "beholds as in a glass the glory of the Lord, and is changed into the same image, from glory to glory, as by the Spirit of the Lord."

With this expansive view of the Divine attributes, the soul imbibes that universal benevolence, which gathers the whole human family in our embrace. "We know that we

have passed from death unto life, because we love the brethren"-too feeble a test of entire holiness-perfect love regards the world-it crosses the bounds of Christian communion, bursting the native prejudices of the soul, and reiterating the compassionate invitations of its God, exclaims, "O taste and see that the Lord is good!” "Let

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the people praise thee, O Lord; let all the people praise thee."

"O that the world might taste and see,

The riches of his grace!

The arms of love that compass me,

Would all mankind embrace."

2. This leads to an increased faith. Faith may be regarded as our spiritual vision. The eye with which we behold our names inscribed in the "Book of Life"-" see the King in his beauty" and "behold the land that is very far off." The natural man hath neither part nor lot in the matter. Tangible and visible objects engross his attention-while the idea of a spiritual change, a spiritual hope, and a spiritual world, is regarded as enthusiasm. And such were we before we were washed and regenerated. At first we could scarcely comprehend the plainest definition of that mental act which confides in Jesus for pardon; and when with trembling hand we clung to our only hope, the ejaculation of the soul was, "Lord, increase our faith!" "Lord, I believe, help thou mine unbelief!" That eye was for the first time opened-we saw not heavenly things before-and astonished with the marvellous light, which beamed upon us in wondrous contrast with our previous darkness, we almost doubted. "The glory of the Lord shone round about us, and we were sore afraid." And is this trembling principle to be the vitality of spiritual life? The substance of things hoped for? The evidence of things not seen? No-it must be mightily