The beatitudes: or A discourse upon part of Christs famous Sermon on the Mount. Whereunto is added Christs various fullness. The preciousness of the soul. The souls malady and cure. The beauty of grace. The spiritual watch. The heavenly race. The sacred anchor. The trees of righteousness. The perfume of love. The good practitioner. By Thomas Watson, minister of the word at Stephens Walbrook in the city of London.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.
Thomas Watson d. 1686London: printed for Ralph Smith, 1660
[12], 655, [9] p. · 208k words · Wing W1107 · ESTC R15025
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
LET us put our selves upon the Trial,1 whether we are Use 2 pure-hearted or no. Here I shall do two things to show the signs of,
1. An impure heart.
2. A pure heart.
LET us put our selves upon the Trial,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.
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,
. 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 Leprosy was in a mans head, the Priest was to pronounce him unclean: This is the case of an ignorant man, the Leprosy is in his head, he is unclean. That heart cannot be very pure which is a Dungeon: Grace cannot reign where ignorance reigns; an ignorant man can have no love to God. Ignoti nulla cupido; he cannot love that which he doth not know; he can have no faith; knowledge must usher in faith,
, they hug their disease, Job 21.14. 2 Pet. 3.5. Ignorant minds are impure, there is no going to heaven in the dark.
1. An ignorant heart is an impure heart; to be ignorant of sin,1 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 worldly 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 ignorant 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 unclean. That heart cannot be very pure which is a Dungeon: Grace cannot reign where ignorance reigns; an ignorant man can have no love to God. Ignoti nulla cupido; 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; ignorance is the root of sin; blindness leads to lasciviousness, 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*, they hug their disease, Job 21.14. 2 Pet. 3.5. Ignorant minds are impure, there is no going to heaven in the dark.
1Signs of an impure heart.
*Non modo ducem non quaerunt sed oblatum respuunt. Bern.
2. That heart is impure, which sees no need of purity. ⟨p. 231⟩Revel. 3.17. I am rich, and have need of nothing. Not to be sensible of a disease, is worse than the disease; you shall hear a sick man say, I am well, I ail 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, never suspecting their condition till it be too late.
2. That heart is impure, which sees no need of purity. ⟨p. 231⟩Revel. 3.17. I am rich, and have need of nothing. 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, never suspecting their condition till it be too late.
3. He hath an impure heart, who regards iniquity §3in his heart. Psal. 66.18. If I regard iniquity in my heart, the Lord will not hear me. In the Original it is, [Greek or Hebrew] if I look upon sin; that is, with a lustful look; sin-regarding is inconsistent with heart-purity.
3. He hath an impure heart, who regards iniquity §3in his heart. Psal. 66.18. If I regard iniquity in my heart, the Lord will not hear me. In the Original it is, 〈non-Latin alphabet〉 if I look upon sin; that is, with a lustful 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 only lives in us, but we live in sin. Some will leave all their sins but one: Jacob would let all his sons go but Benjamin; 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 complacency in sin. Rom. 7.15. What I hate, that do I; but impure souls make a recreation of sin. 2 Thes. 2.12. ⟨p. 232⟩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 shows the will is in the sin. Et voluntas est regula, & mensura actionis.
2. To regard iniquity, is to delight in iniquity. A child of God, though he sins, yet he doth not take a complacency in sin. Rom. 7.15. What I hate, that do I; but impure souls make a recreation of sin. 2 Thes. 2.12. ⟨p. 232⟩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, [Greek or Hebrew], 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 gratify the flesh, and lay in fuel for lust. Thus Amnon made provision for the flesh, 2 Sam. 13.5. He feigns 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 satisfy lust.
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, 〈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 entertainment; as Lot showed 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 grieved; but when tentation comes, the sinner bows to it, sets open the great Gates, and saith, Turn in my Lord; this is to regard iniquity.
4. To regard iniquity, is to give it respect and entertainment; 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 grieved; 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 threatenings of God against sin. We read of seven thunders uttering their voice, Rev. 10.3. How many thunders in Scripture utter their voice 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 Minister ⟨p. 233⟩come as a Boanerges, clothed with the spirit of Elijah, and denounce all the curses of God against mens sins, they regard it not, they can laugh at the shaking of a Spear*; this is to regard iniquity, and doth argue an impure heart.
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 Minister ⟨p. 233⟩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*; this is to regard iniquity, and doth argue an impure heart.
4. An unbelieving heart is an impure heart. The §4Scripture calls it expressly [Greek or Hebrew], an evil heart of unbelief, Hebr. 3.12. An unbelieving heart is evil summo gradu, 'tis full of the poison of hell: Unbelief is omnium peccatorum colluvies, the root and receptacle of sin.
4. An unbelieving heart is an impure heart. The §4Scripture calls it expresly 〈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 §1the lye upon God; it calls in question his power*, mercy, truth. 1 John 5.10. He that believeth not, hath made God a liar. 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 Physicians. He relied more on the Physician, than upon God. Saul seeks to the Witch of Endor. O high affront, to lean upon the Reed, and neglect the Rock of Ages!
1. Unbelief is a God-affronting sin. 1. It puts §1the lye upon God; it calls in question his power*, mercy, 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 §2linked 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 threatenings, will never fear him; he that believes not Gods promises, 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.
2. Unbelief hardens the heart; these two sins are §2linked 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 threatnings, will never fear him; he that believes not Gods promises, 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.
