The beatitudes: or A discourse upon part of Christs famous Sermon on the Mount.: Wherunto is added Christs various fulnesse. The preciousnesse of the soul. The souls malady and cure. The beauty of grace. The spiritual watch. The heavenly race. The sacred anchor. The trees of righteousnesse. The perfume of love. The good practitioner. By Thomas Watson, minister of the word at Stephens Walbrook in the city of London.

SECT. 3.

Shewing the signs of an impure heart.

LET us put our selves upon the Trial,* 1.1 whether we are [Use 2] pure-hearted or no. Here I shall do two things to shew the signs of,

• 1. An impure heart.
• 2. A pure heart.

[ 1] 1. An ignorant heart is an impure heart; to be ig∣norant of sin,* 1.2 or Christ, argues impurity of heart. Nahash the Ammonite would enter into Covenant with the men of Jabesh-Gilead, so he might thrust out their right eyes, 1 Sam. 11.2. Satan leaves men their left eye, in world∣ly knowledge they are quick-sighted enough; but the right eye of spiritual knowledge is quite put out: 2 Cor. 4.4. Ignorance is Satans strong hold, Acts 26.18. The Divels are bound in chains of darkness, Jude 6. So are all ignorant persons; impossible it is that an igno∣rant heart should be good; it is knowledge makes the heart good. Prov. 19.2. That the soul be without knowledge it is not good. For any to say, though their mind be ignorant, yet their heart is good; they may as well say, though they are blind, yet their eyes are good. In the Law, when the plague of Leprosie was in a mans head, the Priest was to pronounce him unclean: This is the case of an ignorant man, the Leprosie is in his head, he is un∣clean. That heart cannot be very pure which is a Dunge∣on: Grace cannot reign where ignorance reigns; an ig∣norant man can have no love to God. Ignoti nulla cupi∣do; he cannot love that which he doth not know; he can have no faith; knowledge must usher in faith, Psal. 9.10. he cannot worship God aright, John 4.22. Though he may worship the true God, yet in a wrong manner; ig∣norance is the root of sin; blindness leads to lascivious∣ness, Ephes. 4.18, 19. Prov. 7.23. Ignorance is the mother of pride, Revel. 3.17. It is the cause of Error, 2 Tim. 3.6. and which is worst, an affected ignorance; aliud est nescire, aliud nolle scire: Many are in love with ignorance* 1.3, they hug their disease, Job 21.14. 2 Pet. 3.5. Ignorant minds are impure, there is no going to heaven in the dark.

[ 2] 2. That heart is impure, which sees no need of pu∣rity.

Revel. 3.17. I am rich, and have need of no∣thing. Not to be sensible of a disease, is worse than the disease; you shall hear a sick man say, I am well, I ayle nothing; there are some who need no Repentance, Luk. 15.7. Some sinners are too well to be cured; heart-purity is as great a wonder to a natural man, as the new-birth was to Nicodemus, Joh. 3.4. 'Tis sad to think how many go on confidently, and are ready to bless themselves, ne∣ver suspecting their condition till it be too late.

3. He hath an impure heart, who regards iniquity [ 3] in his heart. Psal. 66.18. If I regard iniquity in my heart, the Lord will not hear me. In the Original it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if I look upon sin; that is, with a lust∣ful look; sin-regarding is inconsistent with heart-purity.

Quest. What is it to regard iniquity? [Quest.] [Answ. 1] Answ. 1. When we indulge sin; when sin not on∣ly lives in us, but we live in sin. Some will leave all their sins but one: Jacob would let all his sons go but Benja∣min; Satan can hold a man by one sin; the Fowler holds the Bird fast enough by a Wing or Claw: Others hide their sins, like one that shuts up his Shop-windows, but follows his Trade within doors: Many deal with their sins, as Moses his mother dealt with him, she hid him in the Ark of Bulrushes, as if she had left him quite; but her eye was still upon him, and in conclusion she became his Nurse, Exod. 2.9. So many seem to leave their sins, but they only hide them from the eye of others, their heart still goes after them, and at last they Nurse, and give the breast to their sins.

2. To regard iniquity, is to delight in iniquity. A child of God, though he sins, yet he doth not take a com∣placency in sin. Rom. 7.15. What I hate, that do I; but impure souls make a recreation of sin. 2 Thes. 2.12.

They had pleasure in unrighteousness. Never did one feed with more delight on a dish he loves, than a wicked man doth upon the forbidden fruit. This delight shews the will is in the sin. Et voluntas est regula, & mensura actionis.

3. To regard iniquity, is to lay in provision for sin. Rom. 13.14. Make not provision for the flesh: Sinners are Caterers for their lusts; 'tis a Metaphor taken from such as make provision for a Family, or victual a Garrison. The Greek word there, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies a projecting and fore-casting in the mind how to bring a thing about. This is to make provision for the flesh, when one studies to gratifie the flesh, and lay in fuel for lust. Thus Amnon made provision for the flesh, 2 Sam. 13.5. He fains himself sick, and his sister Tamar must be his Nurse, she must cook and dress his meat for him, by which means he defiled the breasts of her Virginity; it is sad when mens care is not to discharge conscience, but to satisfie lust.

4. To regard iniquity, is to give it respect and enter∣tainment; as Lot shewed respect to the Angels; Gen. 19.2. He bowed himself with his face toward the ground, and said, behold now my Lords, turn in I pray you, &c. When the Spirit of God comes it is repulsed, and griev∣ed; but when tentation comes, the sinner bowes to it, sets open the great Gates, and saith, Turn in my Lord; this is to regard iniquity.

5. He is said to regard sin, that doth not regard the threatnings of God against sin. We read of seven thunders uttering their voyce, Rev. 10.3. How many thunders in Scripture utter their voyce against sin. Psal. 68.21. God shall wound the hairy scalp of such an one as goes on still in his Trespasses. Here is a thundering Scripture, but sinners fear not this thunder; let a Mini∣ster

come as a Boanerges, cloathed with the spirit of Eliah, and denounce all the curses of God against mens sins, they regard it not, they can laugh at the shaking of a Spear* 1.4; this is to regard iniquity, and doth argue an impure heart.

4. An unbelieving heart is an impure heart. The [ 4] Scripture calls it expresly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an evil heart of unbelief, Hebr. 3.12. An unbelieving heart is evil summo gradu, 'tis full of the poyson of hell: Unbelief is omnium peccatorum colluvies, the root and receptactle of sin.

1. Unbelief is a God-affronting sin. 1. It puts [ 1] the lye upon God; it calls in question his power* 1.5, mer∣cy, truth. 1 John 5.10. He that believeth not, hath made God a lyar. And can a greater affront be cast upon the God of glory? 2. It makes us trust to second causes, which is a setting the creature in the room of God. 2 Chron. 16.12. Asa in his disease sought not to the Lord, but to the Physitians. He relied more on the Physitian, than upon God. Saul seeks to the Witch of Endor. O high affront, to lean upon the Reed, and neglect the Rock of Ages!

2. Unbelief hardens the heart; these two sins are [ 2] linked together, Mark 16.14. He upbraided them with their unbelief and hardness of heart. Unbelief breeds the stone of the heart; he that believes not Gods threat∣nings, will never fear him; he that believes not Gods pro∣mises, will never love him. What is said of the Leviathan, is true of the unbeliever: Job 41.24. His heart is as firm as a stone. Unbelief first pollutes the heart, and then hardens it.

3. Unbelief breeds hypocrisie: Atheists believe not [ 3] that God is a jealous God, and will call them to account; therefore it is they put on a Mask of Religion, and are

Saints in jest, that they may play the Divel in earnest. 2 Tim. 3.4, 5. They pretend God, but Self is the I∣dol they worship; like Batge-men, they look one way, and row another. The unbeliever is the greatest hypo∣crite.

[ 4] 4. Unbelief causeth the fear of men; degeneres ani∣mos timor arguit; fear is a debasing thing, it doth unman a man, it makes him afraid to be good; the fearful man studies rather compliance than conscience. Prov. 29.25. The fear of man bringeth a snare: What made Abraham equivocate, David feign himself mad, Peter deny Christ? Was it not their fear? And whence doth fear spring, but from unbelief? therefore the Scripture joyns them together, Revel. 21.8. The fearful and un∣believing.

[ 5] 5. Unbelief is the root of Apostasie. Hebr. 3.12. An evil heart of unbelief in departing from the living God. What is the reason those who seemed once zealous, now despise prophesying, and leave off prayer in their Fami∣lies? is it not their unbelief? they believe not that God is, and that be is a rewarder of them that seek him, Hebr. 11.6. Infidelity is the cause of Apostasie; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 leads to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And if infidelity be the breeder and fomenter of so much sin, then the unbelieving heart must needs be an impure heart.

[ 5] 5. A covetous heart is an impure heart; the Earth is the most impure Element; the purity of the heart lies in the spirituality of it; and what more opposite to spiritual∣ness, than earthiness? Covetousness is the root of all evil, 1. Tim. 6.10.

— Quid non mortalia pectora cogit * 1.6Auri sacra fames?—

1. Covetousness is the root of discontent: Why do

any repine at their condition, but because they think they have not enough? The Greek word for covetousness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies an immoderate desire of getting; cove∣tousness is a dry dropsie; and because the thirst is not sa∣tisfied, therefore the heart frets through discontent and impatiency.

2. Covetousness is the root of Theft. Achans co∣vetous humour made him steal that wedge of gold which served to cleave asunder his soul from God, Joshuah 7.21.

3. Covetousness is the root of Treason; it made Ju∣das betray Christ, Matth. 26.15. What will ye give me and I will deliver him unto you! Absaloms covetous∣ness made him attempt to pluck the Crown from his fa∣thers head. He that is a Demas, will soon prove a Ju∣das. 2 Tim. 3.2. Men shall be covetous; and it fol∣lows in the next Verse, Traytors. Where covetousness is in the Premises, Treason will be in the Con∣clusion.

4. Covetousness is the root of Murder. Why did Ahab stone Naboth to death, but to possess the Vine∣yard? 1 Kings 21.13. Covetousness hath made many swim to the Crown in blood; and can the heart be pure, when the hands are full of blood?

5. Covetousness is the root of Perjury. 2 Tim. 3.2, 3. Men shall be covetous; and it follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Truce-breakers. For love of money men will take a false Oath, and break a just Oath. He that lives a Midas, will dye a Perjurer.

6. Covetousness is the root of Necromancy: Why do persons indent with the Divel but for money? they study the black Art for yellow gold: Alexander the sixth, pawn'd his soul to the Divel for a Popedome.

7. It is the root of Fraud and Cozenage in dealings:

Such as would be over-rich, will over-reach; it is the cove∣tous hand holds false weights* 1.7.

8. Covetousness is the root of bribery and injustice; it makes the Courts of Judicature Magna Latrocinia, Pla∣ces of Robbery, as Austin speaks; at Athens, Causes were bought and sold for money.

9. It is the cause of uncleanness. The Scripture mentions the hire of a whore, Deut. 23.18. For mo∣ney, both conscience and chastity are set to sale.

10. Covetousness is the root of Idolatry. Col. 3.5. Covetousness, which is Idolatry. The covetous person bowes down to the image of gold. His money is his god, for he puts his trust in it. Money is his Creator; when he hath abundance of wealth, then he thinks he is made; it is his Redeemer; if he be in any strait or trou∣ble, he flies to his money, and that must redeem him; it is his Comforter; when he is sad, he tells over his mo∣ney, and with this golden Harp he drives away the evil Spirit; when you see a covetous man, you may say There goes an Idolater.

11. Covetousness is the cause of unprofitableness un∣der the means. In the Parable, the Thorns choaked the seed, Matth. 13.7. This is the reason the Word preach∣ed doth no more good; the seed oft falls among Thorns; thousands of Sermons lie buried in earthly hearts.

12. Covetousness is the root of penuriousness and baseness, it hinders hospitality* 1.8; a covetous man hath a withered hand, he cannot reach it out to cloath or feed such as are in want. The covetous person is so sordid, that if his Estate may flourish he is content to let his name lie dead and buried: What a cursed sin is avarice? and can he be pure in heart, that hath such a root of bitter∣ness growing in him? we may as well say the wine is pure which runs dregs, or the body is pure which is full of plague-spots.

6. Those hearts are impure who are haters of purity, [ 6] Micah 3.2. who hate the good, Prov. 1.29. they hated knowledge. Some things in nature have an antipathy; the Serpent will not come near the boughs of the wild Ash. There is an antipathy in a carnal heart against holiness; and when hatred is boyled up to malice, it is dangerous. Thus Julian did maliciously oppose holinesse, and made war a∣gainst the Persians, and receiving a mortal wound through his armour, he threw up an handful of his blood into the aire in indignation, saying, Vicisti Galilee? Thou Galile∣an hast thou overcome me?

7. He that derides Purity, hath an impure heart, Luke [ 7] 16.14. 2 Pet. 3.3. There shall come in the last dayes scoffers. There are some that make a jeere of Religion; These are (say they) your holy brethren! it is a signe of an Ishmael spirit to scoff at holinesse; are we not command∣ed to be perfect as God is? Matth. 5. ult. One would wonder that those who dare open their mouths in derision against holinesse, the earth doth not open her mouth to swallow them up as it did Korah and Dathan. These are Divels covered over with flesh; they have damnation written on their foreheads. Lucian who in the time of the Emperor Trajan had professed Religion, afterwards became so profane as to make a mock at the Christians, and by his jeeres and taunts went about to rend Religion, at last he himself was rent asunder, and devoured by dogs. When the scab of the Leper did appear, he was to be shut out of the Camp, Levit. 13.9. Those who flout at Re∣ligion, if God give them not repentance, are sure to be shut out of the Camp of heaven.

Notes

• * 1.1

  Trial.
• * 1.2

  Signs of an impure heart.
• * 1.3

  Non modo du∣cem non quae∣runt sed obla∣tum respuunt. Bern.
• * 1.4

  Job 41.29.
• * 1.5

  Psa. 78.19, 20.
• * 1.6

  Hor.
• * 1.7

  Amos 8.5.
• * 1.8

  Avarus nemi∣ni bonus. Sen.