died to free them from all sin, and "to present them holy, and unblameable, and unreproveable, in his sight." If they abstain from" the great offence," all the minor instances of disobedience strike them feebly, or are passed by unnoticed. Their luxurious imagination riots in scenes of sensual and impure indulgence, yet they believe themselves the followers of a crucified Redeemer. Their contempt and their malignity are scarcely concealed by the outward varnish of politeness, yet they think they have obeyed his precepts who was "meek and lowly in heart." From this delusion they are often roused by the gross and scandalous offence, from which they flattered themselves they were so distant. Conscience, which slept while indulgence was confined to thoughts and feelings, is at last awake to actions; and, from the depth of sorrow and of shame, we may sometimes trace "a new heart and a new spirit;" a sincere adoption of the principles of the Gospel, and a serious obedience to its precepts. Happy are they, who, con

vinced by their failure of the inefficacy of

any

reformation short of a total change of heart, seek that change in humble reliance on the merits of Jesus Christ, and with constant application to the throne of grace, the fountain of purity, and fortitude, and strength! Happy too are they, who, having been preserved by the absence of temptation, or the restraints of a regular society, from the flagrant vices into which others have fallen, yet feel the conviction that more is necessary to obtain the approbation of God, and to be prepared for eternity! All have need of the devotion of the heart, which is the power of religion, the acceptable obedience of Christianity, the admission to an intimate communion with the Divine nature here, and the enjoyment of his revealed presence hereafter.

This brings me to the second truth contained in my text, the blessing with which inward purity is attended. "Blessed are the pure in heart for they shall see God."

These words may first be applied to our communion with God on earth: And here,

can

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can I do better than appeal to the feelings of those who are present; of those, who are still living to themselves and to the world, and of those, who, under the guidance of the Holy Spirit, are escaping from the corruption that is in the world through lust?" In every assembly of professing Christians, there are many to whom purity of heart is unknown; or why is the path of life denominated strait and narrow, and why are the travellers on it described as few? In addressing such characters, I am aware of the power of self-deception; but the text before us is one of easy application, and we cannot be blind to it, if we do not wilfully close our eyes. Do we then, my brethren, whose reputation is not stained with scandalous excesses, but whose heart is full of impurity, malice, covetousness, anger, and pride; do we "see God?" I know that we profess to believe that there is an infinite and eternal Being, reigning in the plenitude of his perfections, occupied with our welfare, observing our conduct, and to be one day either our Redeemer

Redeemer or our Judge. But this is merely the assent of the understanding. It is the confession of the lips, not the conviction of the soul. To "see God" implies a lively impression of his existence, an awful sense of his constant presence, a deep feeling of his infinite perfections, and of the gracious manner in which they have been exercised on our behalf. It implies, that we should "look through nature up to nature's God," that we should view him in the wonders and beauties by which we are surrounded, and meditate on him in the silence and darkness of night, when external objects are veiled from the sight of mortals. In the dangers and temptations of society, if we were of the number of those that "see God," we should tread with caution and with fear, remembering that the eye of an infinitely holy Being is upon us, and that we cannot swerve from the line of duty, without exciting his indignation, and becoming obnoxious to his vengeance. Our greatest delight would be, to retire from the occupations and pleasures

which agitate and defile the soul, and to be lost in the contemplation of eternity and the anticipation of heaven. When we approached the footstool of Divine grace in the humility of prayer, or offered the tribute of grateful love for undeserved mercy, every corrupt feeling would die away within us, and every earthly anxiety would be destroyed. Communion with God, would console us under every misfortune, would recompense us for every loss. In poverty we should feel ourselves rich, in disgrace ennobled, in solitude and desertion we should forget that we are destitute and alone. With what earnestness should we peruse the holy scriptures, which contain the revealed word of God! With what interest should we contemplate the stupendous scheme of Divine mercy displayed in that sacred volume: the sacrifice of Jesus Christ for a guilty world, and the restoration (of the purity we had lost, through the influence of the Holy Spirit?) Now, can this description be applied to us, who, while we are restrained from a few

notorious