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moral attributes, and the nearest approach SER M. which finite beings can make to the moft XIII. perfect and unchangeable beatitude of the Supreme Being. Men have enjoyments fuitable to the animal lower part of their nature, common to them with other fenfitive creatures, and they have inftincts which, determine them to the purfuit of objects re-. lating particularly to their prefent condition. of existence, in which and the enjoyment. arifing from them the wife disposer of all things hath manifefted his great bounty. But moral rectitude and goodness is the noblest accomplishment of the human mind, and qualifieth it for the greatest glory and happiness it can poffibly attain to, even the glory of beholding the face of God, and the fatisfaction which refulteth from his likenefs; or as our Saviour speaketh in the text, the pure in heart, which character comprehendeth all moral goodnefs, are blessed, for they fhall fee God. In difcourfing on these words, I will,

First, Confider the qualification, purity of heart; and,

Secondly, The bleffedness annexed to it, which is feeing God.

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First,

SERM. First, the qualification, purity in heart. XIII. We find very often in the facred writings, purity and impurity applied to the hearts and to the works of men, fignifying moral goodnefs and turpitude; and the figure is eafily understood and very expreffive; for as outward cleanness is naturally pleafing to men, and the contrary raiseth a very difagreeable fensation, so moral agents having as naturally a sense of right and wrong, of beautiful and deformed, of honeft and vile, in characters and actions, that which is good and virtuous is approved, and that which is evil is difapproved as odious and abominable to all well difpofed minds, especially that perfectly holy being who is of purer eyes than that he can behold iniquity. This notion was particularly very familiar to the Jews, (and from the writings of the old teftament is transferr'd to the new) being very much inculcated in their law, which contained fo many ordinances concerning ceremonial-uncleannefs and purification, probably on purpofe to teach the Ifraelites, and put them in mind of the malignity of fin, and the neceffity of forfaking it.

Now, it certainly is the heart, comprehending the will and affections, which is the principal feat of purity and impurity in

the

the moral fense; according to the habitual SERM• bent of thofe directing and active powers, XIII. fo are the moral characters of men; and according to the determinations of them in particular inftances, fo are their works. No action is properly called human, unless it be fo far from the heart, as to be done with defign; nor is any action moral without the concurrence of the affections: If that which is accidentally done without any intention, fhould produce the most beneficial effects, there is no virtue nor praife; and if the worft confequences follow what is done when no evil defign can reasonably be fuppofed, it is not imputed as a crime. Our Saviour teacheth, Matt. xii. 35. that a good man, out of the good treasure of his heart, bringeth forth good things; and an evil man, out of the evil treasure of his heart, bringeth forth evil things. Nothing therefore can be of greater importance than purity of heart, for uncleanness remaining there deriveth a ftain upon the converfation, and defileth the man. The heart is the fpring of our actions, and from it all impurities in life proceed; Matt. xv. 19. Out of the heart pro-ceed evil thoughts, and not only they, but evil works, murders, adulteries, fornicati

VOL. IV.

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ons,

SERM. ons, thefts, falfe witness, blafphemies; these XIII. are the things which defile a man.

Though, as I fhall afterwards obferve, regularity of life, and an actual obedience to the divine precepts in our practice, is abfolutely neceffary to our acceptance with God, and to our feeing him; yet ftill it is to be remembered that this must be fincere, that is, muft proceed from good affections. No one furely will imagine that there is any moral goodness, or any thing pleafing to God, in a mere externally regular course of behaviour or abftinence from grofs fins, which doth not proceed from the love of God and of righteoufnefs. A man may be determined to the fame outward conduct by a variety of motives, and perhaps to an appearance of virtue, by motives intirely felfish and worldly; he may find it neceflary to abstain from Debauchery for faving expence; he may put on a difguife of temperance, justice, and piety, to obtain a reputation in the world; and yet, according to our Saviour's comparifon, Matt. xxiii. 27, 28. he is only like a whited fepulchre which appeareth beautiful outwardly, but within is full of rottennefs and uncleanness, fo be appeareth righteous before men, but within is full of bypocrify and iniquity.

Remember,

therefore,

therefore, the direction which our Lord SER M. there giveth, ver. 26. Cleanse first that which XIII. is within the cup and platter, that the outfide may be clean alfo; that is, let your first care be, that the thoughts and purposes of the heart be fincere and pure, which will derive not a decency only, and external luftre on your life and actions, but innocence and righteousness.

As I obferved before that purity of heart is the fum of virtuous and religious rectitude and goodness, the true meaning of it is fincerity, in which moral perfection efsentially confifteth; but as perfection is applied to men in this state of trial and infirmity, it must be understood in a qualified fense. The scripture generally meaneth the fame thing by the perfect and upright man, for these two characters are often joined together, and the latter explaineth the former. The fincere man hath the perfection or purity of heart which can be attained in this ftate, that is, virtuous affections are prevalent in him, and he is habitually disposed to do that which is good; though in another fenfe he is imperfect, defective in knowledge, and there are temptations or occafions of evil arifing from the frailty of his present ftate, fo that he is in danger of falling, and

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