heart. They do not consider whether an act of bounty to themselves may not be cruelty to others. Even ministers of the Gospel, (through the weakness natural to man,) sometimes perhaps too easily assume that person to be good who attends their ministry, who swells their congregation, and is moral in respect to the outward actions of his life: since ministers see not the heart.

It is, therefore, an easy thing to acquire a good character in the world. In general, you have only to act towards any person in the manner which shall gratify his feelings, agree with his convenience, and promote his interest; and you shall be pronounced by him to be a worthy man. Such is the world's morality. He is moral who serves and pleases us; and he is immoral who contradicts or injures us; we assume his heart to be good if the man have been good to us.

This false mode of judging others tends to false judgment of ourselves; because too many attend more to the character which they have with men, than to what they are in the sight of GOD. It is exceedingly difficult to call men away from the consideration of what others think of them: to make them meditate on their own way, scrutinize their motives, and examine whether amidst all the accomplishments which they receive, they are sincere in the sight of their Omniscient Judge.

"Blessed," says our SAVIOUR, are the pure in heart, for they shall see GOD." Purity of heart, indeed, leads to the fulfilment of every part of morality; and not of morality alone, but of religion also. To this purity it is the great end of Christianity to bring us. The Pharisees did all to be seen of men. Their very alms became a sin; because they were not done from a right motive. Their religion also consisted in forms and ceremonies in which the heart had no part. The religion of CHRIST stands opposed to all systems of partiality and hypocrisy. All the doctrines of Christianity have, therefore, a manifest tendency to promote this purity. A principle of purity is connected with its faith, its hope, and its charity. Of its faith, it is observed

in Scripture, that GOD "purified men's hearts by faith." Every one that hath this hope, is said to purify himself as GOD is pure: and the great Christian grace of love, or charity, is thus spoken of by the Apostle ;-" Now the end of the commandments is charity, out of a pure heart, and a good conscience, and faith unfeigned."

"Blessed are the pure in heart; for they shall see God." The words imply, that they, and they only, shall see Him; for "without holiness, no man shall see the LORD." GOD is pure; and they who hope to enter into His presence must be pure also. Heaven is a place into which nothing shall enter that defileth. Spotless purity, indeed, is not to be attained here; but it is to be cultivated on earth, in order that it may be perfected in heaven. It is, indeed, for this purpose, that the HOLY SPIRIT is bestowed. To purify our hearts is the great end of His coming. Let us then pray for His divine influence upon us. The death of CHRIST,--the great atonement for sin,-is spoken of in Scripture as tending also to our purification; for " He gave himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works."

VII.

ST. MATTHEW, V. 9.

Blessed are the peacemakers; for they shall be called the children of God.

OUR SAVIOUR here names another of those dispositions by which a Christian was to be known: and pronounces the possessor of it to be blessed. The introduction of a more peaceable spirit into this violent and contentious world was one of the great ends to be brought about by the

:

Gospel and the Apostle, in exact agreement with his Master, speaks thus to all Christians: "If it be possible, as much as lieth in you, live peaceably with all men.”

Here, however, it will perhaps be objected :—“ But has not Christianity been the cause of many wars, as well as of heats and animosities among the several sects who profess it? Do not individuals often quarrel on the very subject of religion? Does not Christianity, therefore, hinder peace, instead of promoting it; and are not many Christians very far from peaceable?" Two answers must be given to this objection. First, it must be admitted, that Christianity (and we mean real Christianity) has been the innocent cause of many differences. It has necessarily created a new diversity of opinion. Imagine to yourself a family in which all the members agree to forget GOD; and to live wickedly, without upbraiding or reproving one another. And, then, imagine a part of this wicked family (and at first only a small part) to become sensible of their former wickedness, and to begin to lead a new life, and to wish to bring the rest of the family to the same sentiments. Do you not see, that, in such a case, a contention will arise which there was not before; the good, by their conduct, and sometimes also by their speech, reproving the wicked; and the wicked becoming exasperated at the reproof? And to whose fault ought this new contention to be charged? The wicked, no doubt, will be inclined to say, that it is the fault of those who have introduced the new opinions; and who assume themselves to be so much better than their neighbours, but is it not much fairer, to affirm that the wicked are in fault, who are determined to retain their wickedness; especially if the good should be peaceable in their behaviour, and if this peaceableness of temper should have made a striking part of their very change?

Such is the fair explanation of the manner in which Christianity has been the occasion of new differences. In this respect, we grant that it has broken the peace of the world.

But there is another observation to be made in answer to the objection. Many false Christians have appeared; and these have caused much disputation respecting religion. A rash, vehement, and unguarded conduct has often been confounded with zeal for the Gospel. Some persons think that every kind of religious stir in the world is good and desirable. They forget that the Gospel is the Gospel of peace and should never even be preached in a spirit of hostility and disputation. Reconciliation and peace with GOD, and peace and love among men, are the chief things which it teaches. Whoever, therefore, in attempting to spread the Gospel is only indulging his own natural passions, should not be considered among the real Christians; nor should his Gospel be accounted to be the true Gospel of Christ.

Having thus answered the objection, let us proceed more particularly to consider the duty which is implied in this precept of CHRIST-" Blessed are the peacemakers; for they shall be called the children of GoD." The Christian, then, though by his holy singularity he may innocently cause others to take offence, will himself endeavour to be at peace with every one. He will be engaged in healing quarrels, not in inflaming them; his very profession will be that of a peacemaker. Are any persons at variance?—He is glad to compose strife, to lessen differences, and to calm down all the bad passions of men. His own tempers having been subdued and regulated by the Gospel, he is qualified to become a mediator to others; and he is willing to become umpire in any dispute, which he can indulge the hope of being able to compose. While other men, by their ungoverned tempers, enter into quarrels themselves, and, also, by the rashness of their tongues, encourage heats and animosities in others, the Christian is prudent and gentle; he fears lest, by spreading a false tale, or by making a hasty charge, or by taking too strong a side either with one party or another, he should be the means of increasing feuds; he therefore keeps his tongue as with a bridle; he

does not repeat one half the tales which he has heard, be cause he knows that peace will best be promoted by his silence; and he prefers peace to the indulgence of his vanity, or of his talkativeness. Do any speak violently to him? He does not answer them as violently, for he wishes to be at peace with them; he is such a lover of peace that he will not break it, though he should be reflected on for his quietness. He pursues this cautious plan, healing many quarrels, and causing none; and labouring to bring all men to love one another. War and discord are his aversion. A national war he will be slow to justify: he will join in it only on the ground of self-defence, and of its appearing not to be avoided with safety. And lastly, he will be a promoter of peace in matters of religion. "The wisdom which is from above, is first pure, indeed, and then peaceable." It is pure in the first place, and peaceable in the second. After looking well, therefore, in the first place to the purity of religion, he will next consider how peace may best be consulted. "Peace, he will say, as well as grace, be with all them that love the LORD JESUS in sincerity." He will rate very highly the importance of preserving peace in the Church of God; and will be very fearful of multiplying sects and creating needless dissension. He knows that edification is best promoted amidst the tranquillity of the Church: for the "fruit of righteousness is sown in peace of them that make peace." It is not sown amidst the noisy disputation and virulent invectives of angry and contending parties.