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PURITY OF HEART
THERE is nothing in which mankind more generally imagine happiness to consist than in the uncontrolled indulgence of their passions. It is probable that among those who looked for the establishment of the Messiah’s kingdom, many pleased themselves with the idea, that his victories would open to them a way for multiplying captives to any extent, and consequently for the unlimited gratification of their corrupt appetites. To counteract such absurd notions, and to evince the spiritual nature of his kingdom, our blessed Lord declared, that happiness was to be found, not “in assimilating” ourselves to the brute creation, but in purity of heart and life: “Blessed are the pure in heart; for they shall see God.”
I. The character here mentioned, is that which first claims our attention—
Purity of heart may be considered as opposed to hypocrisy: in that sense it denotes a freedom from base and selfish ends in the whole of our transactions, both with God and man. Strange as it may seem, the duties of religion itself may be performed from very unworthy motives. Pride, ostentation, self-righteousness, self-complacency, may lie at the foundation of those very services whereby we pretend to honour God; and may render them, not only worthless, but hateful in his sight [Note: Zec_7:5-6.]. Our conduct also towards man may be very specious, and yet be full of dissimulation and craft. It is no uncommon thing, as all who are conversant with the world know, to see men, under the guise of friendship, aiming only at the advancement of their own interests. Such duplicity is hateful to a true Christian. He that is “an Israelite indeed, is without guile.” Purity of heart, in this sense, is beautifully exemplified in the Apostle Paul, whose ministrations had no other object than to advance the glory of God in the salvation of men [Note: 1Th_2:3-6 and 2Co_2:17.]. O that all of us possessed the same integrity; and could, like him, appeal both to God and man for the purity of our intentions, and the simplicity of our minds!
But purity may also be understood in opposition to uncleanness: and, if we suppose that our Lord designed to condemn the sensuality of those who expected the Messiah as a temporal Prince, we must of course annex that meaning to his words. Perhaps the more enlarged sense of the text, as comprehending both ideas, is the more just: but as the latter idea is of singular importance, we shall consider the character chiefly in reference to that.
We observe, then, that the person who is pure in heart,
1. Abstains from all acts of uncleanness—
[Others may make light of fornication and adultery: but he knows them to be ruinous and damning sins: and he abstains from them, not merely from the fear of detection and disgrace, but from a dread of displeasing Almighty God, and of plunging his soul into everlasting misery. He is well convinced, that “the body was not for fornication, but for the Lord; and the Lord for the body [Note: 1Co_6:13.].” He considers “his body as a member of Christ himself:” and, if tempted to “take the members of Christ, and make them the members of an harlot,” he exclaims with horror, “God forbi [Note: 1Co_6:15.]!”]
2. Harbours no evil desires in his heart—
[Being of like passions with others, he cannot but feel as others on some occasions: but he has learned through grace to counteract the propensities of nature, and to “crucify the flesh with the affections and lusts [Note: Gal_5:24.].” He knows that “fleshly lusts war against the soul [Note: 1Pe_2:11.];” and that, if not vigorously opposed in the first instance, they will soon gain the ascendant, and lead him captive. He sees how others are enslaved, “having eyes full of adultery, and that cannot cease from sin [Note: 2Pe_2:14.].” He has heard of that confession in the book of Proverbs, “I was almost in all evil in the midst of the congregation and the assembly [Note: Pro_5:14.]:” and he dreads lest he in like manner should become a prey to his evil passions. If evil thoughts or desires arise, he regards them as fire, which, if not extinguished speedily, will inflame and consume his soul. Hence lie prays day and night, “Create in me a clean heart, O God, and renew a right spirit within me [Note: Psa_51:10.].” He is not contented with being “like a whited sepulchre, beautiful without, but full of all uncleanness within:” he is as attentive to “the inside of the cup and platter,” as he is to its exterior appearance [Note: Mat_23:25-28.].]
3. Avoids the occasions of evil—
[Many who have a regard for their character, will yet make no scruple of reading books, or hearing songs, or attending scenes, which tend to vitiate the mind. They will even court occasions of evil, delighting in that company and conversation which they know by experience to produce bad impressions on their hearts.
Not so the person that is pure in heart: he stands at a distance from every polluting object [Note: Psa_73:1.]: like Joseph, he flies from those who would corrupt him [Note: Gen_39:9-10.]: like Job, he “makes a covenant with his eyes,” and with his heart, that he will neither look, nor think, upon an object that will ensnare him [Note: Job_31:1.]. He knows that “the very thought of foolishness is sin [Note: Pro_24:9.];” and he is determined through grace, that “vain thoughts shall not lodge with him.” He hates them: he lothes himself for his propensity to indulge them; and he longs to be “holy as God himself is holy [Note: 1Pe_1:14-16.].”]
II. The blessedness of those who have attained this character, is the next point to be considered:
1. They shall enjoy a sight of God in this world—
[It is true, that “God dwelleth in the light which no man can approach unto,” and that, in strictness of speech, “no man hath seen him, or can see him.” But there were manifestations of him vouchsafed to his people of old, sometimes through the medium of the human or angelic form, and sometimes by a bright effulgence of his glory. There are also other manifestations which God still makes of himself to the souls of men [Note: Joh_14:21-23.]; and which he will vouchsafe to the pure in heart. It must not, however, be expected that, in speaking of these things, we can bring them down to the apprehension of the ungodly: they have no eyes to see them, no ears to hear them, no understandings to understand them: and it is as vain to speak of these things to them, as it would be to speak of colours to the blind, or sounds to the deaf, or tastes to those who had no palate. Nevertheless we must affirm, on the authority of God himself, that “the pure in heart shall see God.” They shall see him in his ordinances, whilst others are altogether unconscious of his presence. They shall see him in their secret chamber, where he will draw nigh unto them, and “say, Here I am [Note: Job_33:26. Isa_58:9.].” They shall see him in all the works of creation, and in all the dispensations of his providence. They shall see him in every comfort and in every cross. His wisdom, his goodness, his love, his mercy, his faithfulness, are ever before their eyes. They have such views of him and his perfections as words cannot describe; and such fellowship with him as a carnal man has no idea of [Note: 1Jn_1:3.]. The impure may mourn, and even “howl upon their beds;” but the pure, like Moses of old, have near access to God, and see “him who is invisible [Note: Heb_11:27.];” and by this sight are strengthened, supported, comforted, and sanctified.]
2. They shall behold the beatific vision in heaven—
[Thither the unclean can never be admitted [Note: Eph_5:5. Heb_12:14.]. As well might “light have communion with darkness, or Christ with Belial,” as they participate the blessedness of heaven. If it be asked, “Who shall ascend into the hill of the Lord, and stand in his holy place?” the answer is, “He that hath clean hands, and a pure heart [Note: Psa_24:4.].” To him a glorious inheritance is promised: for him a place in the heavenly mansions is prepared: a seat upon the very throne of God himself is reserved for him. There shall his organs of vision be strengthened to behold all the glory of the Godhead. At present he “sees God only as through a glass, darkly; but then will he behold him face to face. Now he knows God only in part; but then he will know him, even as he himself is known [Note: 1Co_13:12.].”]
Address—
1. The gay and dissipated—
[Perhaps you refrain from gross iniquity; and therefore “imagine yourselves pure, though you are not washed from your inward filthiness [Note: Pro_30:12.].” In this notion you are countenanced by the world at large: — — — but “let no man deceive you with vain words: for because of inward, as well as outward impurity, the wrath of God cometh upon all the children of disobedience [Note: Eph_5:6. 2Pe_2:9-10.].” “Your bodies are the temples of the Holy Ghost; and if any man defile the temple of God, him shall God destroy [Note: 1Co_3:16-17.].” Nevertheless, if you deeply repent of your past sins, you shall be forgiven [Note: Jam_4:8-9.]; and if you believe in Christ, you shall be both sanctified and saved [Note: 1Co_6:9-11.].]
2. The professors of religion—
[How many who have run well for a season have been hindered and turned aside through the prevalence of their own evil passions! We need not go back to David and Solomon: there is not a place where religion has made any progress, but affords some lamentable proof of the influence of unsubdued lusts. A religious person first conceives a thought; and that thought is suffered to dwell upon his mind. The mind inflamed, yields to the impulse of desire so far as to court familiarity with the alluring object: conscience reproves; but the deceitful heart suggests, that, as no positive act of sin is intended, no evil will arise. Corruption now begins to work more strongly; and every renewed familiarity with temptation increases its power over us; so that we scarcely know how to keep from the place or person whom we ought to shun. Conscience remonstrates, but in vain; till at last the devil takes us in his snare, and we bring disgrace on our holy profession, and cause the name of God to be blasphemed [Note: See. Jam_1:14-15.]. This is the history of many a religious character. Would we avoid this melancholy end? let us avoid the means. Let us “keep our hearts with all diligence [Note: Pro_4:23.]:” let us live nigh to God, and beg of him to keep us. Let us beware how we “grieve his Spirit,” by tampering with sin, or parleying with temptation. Let us “walk in the Spirit; and then we shall not fulfil the lusts of the flesh [Note: Gal_5:16.].” Let us often ask ourselves, What we shall think of such things in a dying hour? Little dost thou think, whoever thou art that art yielding to the tempter, how thou art filling thy dying pillow with thorns; and wilt most probably bring on thyself a condemnation far heavier than that of Sodom and Gomorrha. O may God take you out of the horrible pit, out of the miry clay, and set your feet upon a rock, and establish your goings [Note: Psa_40:2.]!” But concerning this evil we may say, as our Lord said concerning a deaf and dumb spirit whom his disciples could not cast out, “This kind goeth not out but by prayer and fasting [Note: Mat_17:21.].”]
3. The conscientious Christian—
[Blessed art thou, who art enabled to maintain “a conscience void of offence towards God and man.” Thou art blessed, and shalt be blessed. If thou dost not see so much of God as thou wouldst, thou hast far different views of him from what they have who give way to sin. And the time is fast approaching, when thou shalt no more complain of darkness and distance from God, but shalt “behold his face in righteousness, and be satisfied with it [Note: Psa_17:15.].”
Yet even to thee must I say, Watch against the assaults of sin and Satan. It is not past experience that will keep thee: for Solomon fell “after God had appeared to him twice [Note: 1Ki_11:9.].” Nor is it high attainments that will preserve thee: for the man after God’s own heart became a monument of human frailty and depravity. Nor is even marriage itself sufficient to extinguish the unhallowed flame. You may have, if I may so say, whole flocks at your command, and yet it will not keep you from coveting your neighbour’s ewe-lamb [Note: 2Sa_12:2; 2Sa_12:4; 2Sa_12:8-9.]. It is grace, and grace alone, that will enable you to hold on unto the end. In Christ you may trust with joyful confidence: “He is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy [Note: Jude, ver. 24.].” Moreover, he has promised that “you shall have no temptation without a way to escape, that you may be able to bear it [Note: 1Co_10:13.].” Apply this promise to your souls, and you shall be enabled to “cleanse yourselves from all filthiness, both of flesh and spirit, and to perfect holiness in the fear of God [Note: 2Co_7:1.].” Depend not for one moment on yourselves, but “be strong in the grace that is in Christ:” and may the very God of Peace sanctify you wholly! and I pray God that your whole body, soul, and spirit, may be sanctified wholly unto the coming of our Lord Jesus Christ [Note: 1Th_5:23.]!]