SERMON XXXII.

THE PURE IN HEART SHALL SEE GOD.

Blessed are the pure in heart: For they shall see God.

MATTHEW V, 8.

THE wickedness of men's lives proceeds from the depravity of their hearts; and therefore, before the life can be pure, the heart must be cleansed. The heart, in an unconverted state, "is deceitful above all things, and desperately wicked;" but in a converted state, it is renewed in righteousness and true holiness, after the image of God. blessedness necessarily follows this great change. God, who before was hidden and unknown, is now seen, admired, and enjoyed. "Blessed are the pure in heart: For they shall see God."

Let us, First, make a few remarks upon purity of heart: And, Secondly, consider the blessedness which results from it.

I. REMARKS UPON PURITY OF HEART.

Things are commonly said to be pure, when they are simple, unmixed, and uncompounded with any other substance; and purity of heart, in this respect, implies sincerity and simplicity, as opposed to the base mixtures of hypocrisy and deceit. David inquires, "Who shall ascend into the hill of the Lord? And who shall stand in his holy place?" The answer is, "He that hath clean hands, and a pure heart; who hath not lift up his soul unto vanity, nor sworn deceitfully." Ps. xxiv, 3, 4. Nathanael was a man of this character, as appears from the testimony of our Lord: "Behold an Israelite indeed, in whom is no guile." John i, 47.

But purity of heart, understood in its full extent, implies that entire sanctification, by which the heart is cleansed from all evil, and filled with all good: Or a heart from which "old things are passed away," and "all things are become new." 2 Cor. v, 17. The understanding is enlightened; the will is subdued; and the affections are placed on proper objects. Sinful thoughts are banished; pride is destroyed; and the soul is clothed with humility. Furious passions are destroyed; and are succeeded by meekness and gentleness. An undue love of the world is rooted up; and the supreme love of God is planted in the mind. Murmuring and complaining are at an end; and contentment, in every state, is sweetly experienced. And, in short, the carnal mind is exchanged for the mind which was in Christ Jesus. It necessarily follows, that God is all in all to the pure in heart. They worship him in spirit and in truth; and constantly obey him with a willing mind. The tyranny of sin is at an end; and the government of God, which in every point of view is desirable, is begun in the soul. The constant language of one who is pure in heart is, "Not my will, but thine be done." Luke xxii, 42. Such a one may be tempted to evil; but temptation is not sin. He may feel many weaknesses, frailties, and infirmities; but

these are not sins. He feels nothing within contrary to the divine nature, for every principle in his heart leads him to God and heaven; so that "whether" he "eat or drink, or whatsoever" he doth, it is all "to the glory of God." 1 Cor. x, 31.

Doubts have been entertained, even by the pious, whether such a state of purity can be attained on this side the grave. They forget, however, that if it be not attained before death, it cannot be attained afterwards; for there is no purgatory after death, to purify the polluted soul from its sins. To say it is wrought in death, is to say nothing at all; unless the phrase, in death, signifies some intermediate state, between a mortal life and immortality: A thought which is so absurd as not to deserve a refutation. The plain fact is, that death ends this mortal life; and the moment we die, we enter upon an unchangeable state in the eternal world. This great work, then, must either precede death, or we never can be admitted into the undefiled kingdom of God. If it precede death an hour, why not a year? why not twenty years? why not now? Certainly God is both able and willing to cleanse us now; and if we are not cleansed, we may blame ourselves. Christ shed his precious blood to cleanse us from all sin; God expressly commands us to be holy; he has promised to cleanse us from all unrighteousness; inspired men have prayed for clean hearts; and our text pronounces the pure in heart blessed.

That we may attain purity of heart, let us feel the need of it; and use those means by which it may be attained. The principal means to be used are, prayer and faith. Prayer opens heaven. God condescendingly says to the needy sons of men, "Ask, and it shall be given to you; seek and ye shall find; knock, and it shall be opened to you." Matt. vii, 7. But how can we expect this great blessing, if we never ask for it? Will God force it upon us? It discovers great goodness in him, to show us the need of purity: Surely we shall not think it too much trouble to pray for the blessing. But let up pray earnestly, and persevere in prayer till we receive a gracious answer. Faith in Jesus is a necessary means of sanctification. Faith purifies the heart; and we are santified by faith in Christ Jesus. We trust in Jesus for pardon: Let us trust in him for holiness. When we can do so, the Holy Spirit is given in his cleansing influences, and the work is accomplished.

II. THE BLESSEDNESS WHICH RESULTS FROM PURITY OF HEART. The blessedness of purity far exceeds all that can be said upon the subject: It is better felt than it can be expressed. Of the pure in heart our text says, "They shall see God." This may imply two things, namely, that they shall have pleasing discoveries of God, and that they shall enjoy him as their God.

The discoveries of God, with which the pure in heart are favoured, refer both to this world and the next. In this world, they see him in all his wonderful works of creation, in all his varied providences, and in the pleasing dispensations of his grace. Before, they had neither eyes to see nor hearts to understand; but now his wisdom, and goodpower ness, meet their eyes in every direction; and while they see, they love, adore, and praise. In the next world, they shall see him face to face

All his glorious perfections will appear in a way unknown to mortals; and the sight will prove an everlasting source of blessedness.

A sight of God is accompanied with an enjoyment of God. To see, frequently signifies to enjoy. A bare discovery of his glorious works and perfections, unaccompanied with an enjoyment of him, would not make us blessed; but the sight and enjoyment being connected, our blessedness is great indeed! In whatever way we view God, we can claim him as our own. His wisdom directs our stepts; his power protects us from danger, and helps us to do his will; his goodness supplies our wants; his mercy pardons our sins; his justice maintains our right; his purity is communicated to our hearts; and his glory is put upon us, so as to make us glorious.

What we now enjoy of God will be perfected hereafter. We shall enjoy him to all eternity. O blessed world! Let us hasten unto it! It is within our reach. The way to it is plain and open to all. The foulest sinner on earth, by true repentance and a living faith, may become a pure and holy saint; and every saint on earth, by steady perseverance, may become a saint in heaven. In the present state of things, through a glass darkly; but then face to face: Now I know in part; but then shall I know, even as also I am known." 1 Cor. xiii, 12. Holy Lord God, prepare us all for that world of purity and happiness, through Jesus Christ our Lord. Amen.

we see

SERMON XXXIII.

FRIENDLINESS SECURES FRIENDS.

A man that hath friends must show himself friendly: And there is a friend that sticketh closer than a brother. PROVERBS Xviii, 24.

To obtain and secure any particular blessing, proper means must be used. Bread is obtained by honest industry; and salvation is obtained by faith and obedience. God having planted a social principle in the human breast, most men pant after friendship; but no man can have friends, without showing himself friendly. Some men, go where they may, are complaining of numerous enemies. Mankind, with one consent, rise up against them. How does this happen? The fact is, they are enemies to others, and thereby make others their enemies. He who would not be offended, must be careful not to give offence. "A man that hath friends, must show himself friendly: And there is a friend that sticketh closer than a brother."

Three distinct ideas are expressed in our text: We have friends. To secure friends, we must show ourselves friendly: And there is a friend that sticketh closer than a brother.

I. WE HAVE FRIENDS.

We have many friends by the ties of nature. In our infancy, we are supported and protected by the friendship of indulgent parents; in youth, we frequently obtain additional friends in brothers and sisters; and, arriving at a state of manhood, we enter into matrimonial connexions, and have children who become our friends. Thus, in every age of life, Divine Providence provides friends for helpless man; and these friends, being bone of our bone and flesh of our flesh, are generally faithful and firm in their attachments. Without this friendship, life often proves a burden, and our best enjoyments unsatisfying.

Those who live in the same country, who speak the same language, who are governed by the same laws, and who are accustomed to the same habits and manners, are generally united by the ties of national friendship. We ought, indeed, to cultivate a friendly regard for men of all nations; but it seems right to regard those of our own nation more than others. Mutual wants render this necessary; and when national partialities are kept within due bounds, the general good is considerably promoted. Influenced by this friendship, the wise instruct the ignorant; the strong protect the weak and feeble; and every one contributes, more or less, to the good of the whole community.

Religious men have religious friends. Religion is better calculated, than any other thing, both to form and perpetuate friendship. It forms a similarity of temper in all who feel its happy influence; it inspires them with the same hopes; and engages them in one common cause. All truly religious men have one God, one worship, and one heaven. A mere formal religion, adopted for the sake of temporal advantage, may divide men in their affections, and promote animosity, contention, and strife; but the genuine religion of the heart always produces peace and harmony. The time, we hope, is not far distant, when the pure religion of Jesus shall spread its happy influence over all the earth; and then the nations will be one, and every man will be acknowledged as a friend and a brother!

There are special individual friends, whom we choose for mutual counsel and help; but the passionate, the selfish, the grossly ignorant and the wicked, should never be among our select friends. We should choose, with the greatest care, the gentle, the liberal, the wise, and the good, for our intimate companions. We can unbosom our secrets to them with entire confidence. They rejoice when we prosper, and mourn when we suffer adversity. They defend our characters, maintain our cause, and promote our best interests.

Wicked men have wicked friends, who join hands with them; but "though hand join in hand, the wicked shall not go unpunished." Prov. xi, 21. The friendship of the wicked, having sin for its foundation, will end in shame and confusion: And it would be better for a man to be confined in a solitary dungeon all the days of his life, than to be degraded and corrupted by the friendship of those whom God will treat as enemies. But are such men the enemies of God? Hear what is said by an inspired writer: "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? Who

soever, therefore, will be a friend of the world, is the enemy of God." James iv, 4.

Some men have many pretended friends. This is particularly the case with the rich, the great, and the prosperous. Their pretended friends, actuated by base and mercenary motives, flatter their vanity, and feed their pride; but let favours be withheld, and this friendship will quickly end in hatred, reproach, and illiberal abuse. He who keeps these hollow hypocrites at a respectful distance, prevents much sin in them, and many sad consequences to himself: For this worthless tribe, encouraged and supported, would bring a man to ruin, and leave him to perish in his folly.

II. TO SECURE FRIENDS, WE MUST SHOW OURSELVES FRIENDLY.

A good man will show himself friendly, even to his enemies. He will conduct himself on such a plan, that no man can be his enemy, but one who is an enemy to God and man. To engage friends, we must show ourselves friendly in our looks. A sour, stern, peevish, or contemptuous look, has a direct tendency to create enemies; because men judge of the internal disposition by the countenance. A cheerful smile is calculated to soften the hardest heart. Who can withstand its influence? How easily might we, by this means, secure the friends we have, and make ourselves no more enemies? But if we are resolved to carry ourselves towards others with haughty airs of self-importance, and with proud, disdainful looks, we may prepare for painful consequences. Let us, then, in the sincerity of our hearts, put on a pleasant, agreeable, cheerful, condescending countenance, and the result will be both pleasing and profitable. When God is dishonoured, we may be under the necessity of a different look; but even then, our looks should have a mixture of pity and compassion.

Friendly looks must be followed by friendly words. Who can bear to be insulted? A worm, when trod upon, may turn again. Angry words produce anger; but "a soft answer turneth away wrath." Prov. xv, 1. How can we hope for the love of that man whom we abuse? An angry quarrelsome man may reply, I do not want the friendship of those with whom I take these liberties; but, remember, thou art but a man. The time may come, when thy circumstances may be so much changed, that the meanest may have opportunities of retaliation. But perhaps it may be further urged, They deserve abuse. That may be the case; but will abuse do any good, either to thee, or to them? Perhaps another person may say, I like to speak all my mind. In some cases it may be proper to speak all our mind; but these cases seldom occur. When angry passions rise, a prudent man is careful of his words. "A fool uttereth all his mind: But a wise man keepeth it in till afterwards." Prov. xxix, 11. But, says another, I love honesty. Honesty, we allow, is a good thing; but are none entitled to this character, but a few passionate hot-headed fools? A prudent man is honest in his heart, calm in his tempers, and temperate in his words.

We should be careful to show ourselves friendly in our conversation about absent persons. It should be a rule, a fixed and unalterable rule, never to speak a word of an absent person, which we should be either