ter unto us; that the Spirit of God will, by the cheering influence of his heavenly light, guide us in safety through the gloomy scenes of this world, into the haven of rest and peace.

SERMON XVIII.

JOHN iii. 3.

He that hath this hope, purifieth himself even as he is

pure.

So essentially connected are the hopes and fears of Christianity with the whole construction of man, that not only in the impulses of the moment, nor in the single acts of a virtuous life, is their influence displayed; but they incorporate themselves with the whole moral frame, they mount upwards to the secret springs of all human actions, they penetrate and pervade the inmost recesses of the very heart. The Christian considers every act of sin, not merely as a deviation from the path of moral rectitude, not only as the breach of certain rules laid down for his life and conduct, but as a violation of that purity of heart, and innocence of mind, which is above the law, as it is above the gift of The law can judge only of the action itself and its immediate motive; now if the action

man.

be good, and the motive be good, no extraneous examination can proceed further; and what further can be required, it may be asked, than a good motive? There is a farther and yet more secret spring, into which, none but God and a man's own conscience, can penetrate, even purity of heart. But what better evidence can be adduced of the existence of such purity, than a good motive which terminates in a good action? Can a clear and unpolluted stream flow from a turbid fountain? Can a pure motive rise from an impure and corrupted heart? Here then is the substance of the argument. Though a good motive cannot well spring from a heart radically bad, yet it is not one good motive, nor a number of good motives, that constitutes purity of heart. A good motive may arise from a sense of obedience to a law, as coming from God. Purity of heart displays itself, not only in obedience, but in love. Again, a good motive will teach us to resist iniquity from the commands of God. Purity of heart will enable us not only to resist, but to abhor the allurements of our mortal enemy. Now, as we may, from a good motive, obey a law which we consider as harsh and oppressive, so from the same cause, we may conquer the force of sin, and yet scarcely rejoice in our victory. In our pilgrimage through the rugged paths of virtue, though we manfully

pursue our toilsome march, yet like the Israelites of old, we may still look back on the flesh-pots of Egypt, and the remembrance of the pleasures of sin, may add one pang more to the discipline of obedience. A good motive alone, then, is but an inferior cause of moral excellence, as proceeding rather from a sense of duty than a feeling of love, as a forced compliance with the commands of God, rather than an affectionate inclination to his will. This is the high privilege of a Christian, " to purify himself even as he is pure," to stand in awful admiration of the attributes of his Almighty Father, to follow at an humble distance the example of his great Redeemer while here on earth, and to offer a heart sanctified by the Holy Spirit, and cleansed from all the gross affections of mortality, on the altar of his God. "Be ye perfect, even as your Father in heaven is perfect.'

Is there, then, no hope of acceptance before God, as connected with obedience to his commands? Is there, then, no consolation in all the painful struggles, even of an imperfect purity, against the power of sin, and the dominion of iniquity. To him that conquereth, assuredly is there laid up a crown of glory; and a greater and more cheering consolation there cannot be, than an assurance, after repeated efforts of cold obedience, of the increase of a vivid and affec

tionate love, of a gradual rise through all the stages of imperfection, to that perfect heart, which is the Christian's best joy and treasure. He has struggled long with his deadly enemy, and though his first victory was gained with pain, his last will be crowned with joy.

But here it may be asked, is it not a hard measure to require, not only obedience, but the obedience of a pure and perfect heart? Is not the goodness of the motive sufficient, without a requisition of what may appear almost an abstract quality? Upon a closer examination of the case, we shall find that this purity of heart is neither an abstract quality, nor is the requisition useless or severe. It was made in the mercy of infinite wisdom, who knows and pities us, more than we can know or pity ourselves. It was not to overload us with a toilsome or unnecessary burthen, but, it was to relieve the severity of obedience, that this purity is required; to furnish a living spring of those very motives, which we consider so efficient. In obedience there is slavery, there is fear; but in purity of heart, there is perfect love, and, "perfect love casteth out fear."—" Blessed are the pure in heart, for they shall see God." They shall see him, not only in the terrors of his majesty, but in the mercies of his love; they shall see him, as the Father of all flesh, as the Preserver, the Re

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