from that superficial morality which is content with just so much technical accuracy, as will satisfy the letter of law, and just so much hollow and conventional courtesy, as will maintain the semblance and shew of a decent regard to man; the Christian looks not only on his own things, but on the things of others, and is just as much concerned to render unto all their dues, as to receive from them his own. Light shines, as faith works, by love. All works, which are approved, not only by God, as accordant with His word, but even by men, as profitable to themselves, may be resolved into the operation of the principle of light: that light, which is kindled by the Spirit of God within the heart, and which proceeds from, that it may conduct to, Christ. This is a light that will shine, even from the seclusion of retirement, even through the veil of humility, even through the haze of sorrow, even through the gloom of sickness, and the dimness of the chamber of death. They

who" are the children of light" will walk in light to others, however at times they may be themselves oppressed by a fearful sense of darkness, and their true character will be manifested by this, that while their works shine before men, there will yet be, on their own part, no assumption or appropriation of the glory. Their acknowledgment will ever be, as to the producing cause, "Not I, but the grace of God which was with me:" as to the expected consequence, "it is not by works of righteousness which we have done, but according to Thy mercy that we are saved." And thus "the path of the just is as the shining light, which shineth more and more unto the perfect day."

XVIII.

Purity of Heart.

LESSED are the pure in heart," declared the Lord Himself, "for they shall see

God." But to whom it may be asked, does this benediction belong? "Who can say, I have made my heart clean, I am pure from my sin? What is man, that he should be clean, and he that is born of a woman, that he should be righteous?" These questions are also words of inspiration, prompted by the Holy Ghost, and true therefore as those that were uttered by the Lord in person. They must, consequently, be perfectly consistent with each other, however they may seem to be opposed; and hence

accordingly, it may be instructive and profitable to determine, first what is not, and secondly, what is, designated purity of heart.

First, then, it is clear, from the characters here addressed, that the " pure in heart," are not those who have never sinned in time past, or who will never sin again. To say nothing of Judas, the thief, and hereafter to become the traitor, the company of the Apostles itself included Matthew the Publican, and Simon the Canaanite;-Peter, who deplored the sin that he knew, and fell afterwards into sin which he knew not, and of which he did not even dream ;Philip, who was slow to understand, and Thomas, who was backward to believe;James and John, "who knew not what manner of spirit they were of:" nay, the whole company were so insensible to the spiritual character of their Master's kingdom, and so emulous of temporal distinction and pre-eminence, as to dispute among themselves "who should be the

greatest." Hence the pure in heart are not innately pure. They are not born pure. Nor are they inherently pure, i. e. by any peculiar natural constitution or organization of mind; nor are they independently pure, pure without the aid and operation of other influence than their own; nor are they invariably pure -pure without apprehension or capability or probability of change. All these things may be affirmed of the Apostles just as truly as we know them to be descriptive of ourselves. If then we required further evidence that the terms of the benediction do not exclude ourselves, we should find it in the exhortation addressed by St. James to those who as yet are clearly not included in it, "Cleanse your hands, ye sinners—and purify your hearts, ye double-minded.” Hence, purity of heart, as connected with this benediction, demands only what is attainable by those, whose hands are defiled with iniquity, and whose hearts are conscious of inwardly-regarded sin;