Contemplations moral and divine The second part.

OF THE Ʋncleanness of the Heart, and how it is Cleansed.

Psal. 51.10. Cor mundum crea in me Deus.

THis Prayer imports, or leads us into the Consideration of these things: 1. What the condition of every mans Heart is by Nature: It is a foul and unclean Heart. 2. Wherein consists this uncleanness of the Heart. 3. What is the ground or cause of this un∣cleanness of the Heart. 4. Whence it is that the condition of the Heart is changed: It is an act of Divine Omnipotence. 5. What is the condition of a Heart thus cleansed, or wherein the cleanness of the Heart con∣sists.

I. If the Heart must be created a new, before it can be a clean Heart; Certainly, before it is thus new formed, is is an Impure and unclean Heart. And this, that is here

implyed, is frequently in the Scriptures di∣rectly affirmed: Gen. 7.5. The imagination of the thoughts of the Heart of Man is only Evil continually: Jer. 17.9. The Heart is deceitful above all things, and desperately wicked, who can know it? Mark 7.21. Out of the Heart proceed evil Thoughts, Adulte∣ries, &c. And indeed all the Evils that are in the World, are but evidences of the Im∣purity of the Heart, that unclean Fountain and Original of them.

II. Concerning the second; wherein the Ʋncleanness of the Heart consists. The Heart is indeed the Crasis, or Collection of all the Powers of the Soul in the full extent of it; and therefore takes in not only the Will and Affections, but the Understanding and Conscience, and accordingly hath its Denomination proper to those several fa∣culties, as a Wise Heart, a Foolish Heart, a Believing Heart, an Unbelieving Heart, an Hard Heart, a Soft Heart, and the like. But answerable to the propriety of the Epithete, Clean or Unclean, it principally concerns the Heart under the notion of Will or Desire, and the Consequents that are thereupon; and consequently according to the propriety of Application; a Clean Heart is such a Heart as hath Clean Desires and Affections; an unclean Heart is that which

hath unclean and impure Desires, a Heart full of evil Concupiscence. And because the Cleanness or Uncleanness of the De∣sires are denominated from their Objects, and not from the Affections or Desires them∣selves, which are diversified according to their Objects; Hence it is that a Heart, that fixeth her Desires upon pure and clean Objects, is said in that act to be a Clean Heart, and that which fixeth its Desires up∣on Unclean or Impure Objects is an Unclean Heart in that Act: Therefore, before we can determine what an Unclean Heart is, it is necessary to know what are Ʋnclean Objects, the tendency of the Desires of the Heart whereunto doth denominate an Unclean Heart. Generally whatsoever is a thing prohibited by the Command of GOd, car∣ries in it an Immundities, an Impurity and Uncleanness in it: But that is not the Un∣cleanness principally intended; it is more Large and Spacious than the intent of the Text bears: But there are certain Lusts and Impure or Immoderate Propensions in our Natures after certain Objects, which come under the name of Ʋnclean Lusts; and those are of two kinds: the Lusts of the Mind, and the Lusts of the Flesh: for so they are called and distinguished by the Apostle. The Lusts of the Mind are such as have their

Activity principally in the Mind, though they may have their Improvements by the Crasis and Constitution of the Body: as the Lusts of Envy, Revenge, Hatred, Pride, Vain-glory. These are more Spiritual Lusts; and therefore though they are more Devil∣lish, yet they are not properly so Unclean, as those we after mention. The Lusts of the Flesh are such Lusts, as arise from our sensual Appetites after sensual Objects; as the Lusts after Meats, Drink, and Carnal Plea∣sures. And though these Objects are not in themselves sinful, nor consequently the Appetites of them unlawful, (for they are planted in our Natures, by the Wise and Pure God of Nature, to most necessary and excellent Ends; for the Preservation of our selves and our Kind;) yet they do ac∣cidently become Impurities and Uncleanness to us, when inordinately Affected or Acted. And these are those Ʋnclean Objects, the Desires whereof do denominate an Ʋnclean Heart; but principally the Latter, the Lust of Carnal Concupiscence, called by the Scriptures in an eminent manner the Lust of the Flesh, 1 John 2.16. Fleshly Lusts, that fight against the Soul, 1 Pet. 2.11. Walking after the Flesh in the Lusts of Ʋncleanness, 2 Pet. 2.10. Perchance bearing some Analogy to those Legal Uncleannesses in the Levitical

Law, especially to those of Levit. 15. Even the very natural Infirmities; nay, those that are not only tolerated, but allowed, carry in them a kind of Impurity and Uncleanness. And hence grow those many Legal Impuri∣ties which disabled the Jews from coming into the Camp or Tabernacle till they were Purified, as that of Leprosie, touching of dead bodies, unclean issues, uncleanness after Child-birth, uncleanness of natural Commixtions, Lev. 15.18. Exodus 19.15. The uncleanness of natural Secessions, Deut. 23.13, 14. The washings of Aaron and his Sons, Exod. 30.20. All which are but Emblems of the Impurity of the Heart, and of the great Care that is to be used in the keeping of it Clean: and the Reason is Morally and Excellently given, Deut. 23.14. For the Lord thy God walketh in the midst of the Camp, to deliver thee, and to give up thine Enemies before thee: therefore shall thy Camp be Holy, that he see no Ʋnclean thing in thee, and turn away from thee. The Con∣clusion therefore is, that this Carnal Concu∣piscence, the Lust of the Flesh, predominate in the Heart, is that which principally and by way of Eminence, in respect of the sub∣ject matter of it, denominates an Unclean Heart. But in as much as this Concupi∣scence hath somewhat in it, that is natural,

and consequently is not simply of it self Sin or Uncleanness; therefore it is requisite to give a denomination of Uncleanness and Impurity to those desires, that there be some Formalities requisite to the denomination of this to be Unclean and Sinful, which is, when those Desires are not in subjection to right Reason; for it being a proceed of the inferior Faculties, the sensual Appetite, when the same is not in subordination to that Empire which God hath given the more Heavenly and Noble Powers of the Soul; it becomes Confusion and inverting of the order of Nature; and this is principally Dis∣covered when these Desires are. 1. Immode∣rate. 2. Unseasonable. 3. Without their pro∣per end. 4. Irregular. 5. Unruly, and with∣out the Bridle of Reason.

III. The Causes of this Uncleanness of the Heart, are principally these two: 1. The Impetuousness, and continual solici∣tations of the sensual Appetite, which con∣tinually sends up its foul Exhalations and Steems into the Heart, and thereby taints and infects it. The Soul of Man is like a kind of Fire, which if it be fed with clean and sweet materials, it yields sweet and com∣fortable Fumes; but if it be fed with im∣pure and unclean, and stinking oyl and ex∣halations, it is tainted with them, and makes

unsavory thoughts, which are a kind of Fume that rise from this Fire; and there∣fore if the distemper of the Body, or sensual Appetite send up cholerick Steems into this sacred Fire, it yields nothing but thoughts of Anger and Indignation: If it sends up Melancholy and Earthy fumes, it fills the Soul with black, and dismal, and discontent∣ed thoughts: If it send up, as most ordinarily it doth, sensual and fleshly Steems, it fills the Heart with sensual and wanton thoughts. 2. The Weakness and Defect of the imperi∣al part of the Soul, the Reason, and Un∣derstanding, and this Defect is commonly upon these two occasions. 1. The Soul wants a clear Sense and Judgment, that these Desires are not fit to be gratified, but to be denied, at least, when they become Immo∣derate or Unseasonable. It is ordinarily our Infirmity to judge of things as they are at present; and therefore if the Present presents it self pleasing or displeasing, we accordingly entertain it, or refuse it, with∣out any due prospect to the event or state of things at a distance; either because we Know it not, or Believe it not, or Regard it not. If a Man, being solicited to unwar∣rantable or unseasonable carnal Pleasures, hath not a prospect that the end thereof will be bitterness; or, if he have such a

Prospect, yet he believes it not; or if he do, yet if his Judgment prefer the satisfaction of a present Lust, before the avoiding of an endless pain, it is no wonder if he submit to the solicitation of his sensual Appetite. 2. But if the Judgment be right, yet if the Superiour and more noble part of the Soul have not Courage and Resolution enough to give the Law to the Inferiour, but yields, and submits, and becomes base, the sensual Appetite gets the throne and Captivates Reason, and rules as it pleaseth; and this is commonly the condition of the Soul after a fall: for the sensual Appetite once a Victor, becomes Imperious, and Emasculates and Captivates the superior Faculty to a conti∣nued Subjection. And this is the Reason why, when Lusts of any kind, especially that of the Flesh, having gotten the Mastery, makes a Man indued with Reason and Un∣derstanding, yet infinitely more Intemperate and Impure than the very Beasts themselves, which have no such Check or Advantage of Reason: for those noble Faculties of Phantasie and Imagination, and Memory, and Reason it self, being prostituted to Lust, doth bring in all the Advantages of its own perfection to that service, and thereby sins beyond the extent of a bare sensual Crea∣ture; the very Reason it self invents new

and prodigious Lusts, and Provisions for them, and fulfillings of them; the Phanta∣sie improves them; the Heart and Thoughts feed upon them; and so by that very Per∣fection of his Nature, which was placed in him to Command and Regulate these Lusts or Desires of the sensual Appetite, becomes the most exquisite and industrious Advancer of them, and makes a man infinitely worse than a Beast: for a Beast hath no antecedent speculations of his Lust, no provisions for them, but when the opportunity and his own natural propensions encline him to them; when he hath fulfilled his Lust, thinks no more of it: but Man, by the advantage of his Reason, his Phantasie, his Memory, makes Provisions for his Lusts; yields up his thoughts to speculations of them; studies stratagems and contrivances to satisfie them, So that by how much his nature is the more perfect, his sensual Lusts are the more ex∣quisite and unsatiable: and by this means his Heart becomes Unclean, a very Stewes of Wantonness and Impurity, a box full of nothing, but stinking and unsavory Vapors and Steems, the very sink & receptacle of all the Impure desires of the Flesh, where they are cherished, and entertained, and sublima∣ted into Impurities, more exquisite, and yet more filthy, than ever the sensual Appetite

could arrive unto, and this is an Ʋnclean Heart.

And upon these Considerations a man may easily see how little ground there is for to think there should be a Communion be∣tween Almighty God, or his most Holy Spi∣rit, with a man thus qualified; 1. The Heart, as it is the seat of the Desires, is the only fit Sacrifice to be offered up to God; as it is the Chamber of our thoughts, it is the only fit Room to entertain him in; as it is the foun∣tain of our Actions, the fittest part to be assisted with the Spirit of God; it is the only fit thing that we can give to God; and in∣deed the only thing in effect that he requires of us. 2. Again, that God is a most Pure God, his Spirit a most Pure and delicate Spi∣rit; and let any man then judge, whether such a nasty, impure, unclean Heart is a fit Sacrifice to be offered to such a God; or a fit receptacle for such a Spirit. It therefore imports such a man, that hopes to have Com∣munion with God, to have his Heart in a better Temper. Again, it seems more than probable to me, that as a Body fed with poysonous and unwholsome Food, must needs by such a Diet contract foulness and putrefaction: So the very Soul of Man, which hath so strict a Conjunction with, and union to the Body, by continual Conversati∣on

with, and Subjection to such unclean and fleshly thoughts, receives a Tincture and an imbasement by them; which, if there were no other Hell, must needs make it Miserable in its Separation upon these two Respects: 1. Upon the Consideration of that Ugliness, which it hath contracted by those impure Conversations, and which it might have avoided, if it had in the Body exercised its proper Empire over them. 2. By that Dis∣appointment, which it finds in the State of separation from the fulfilling and satisfying those sensual Inclinations, which it effected here, and now carrieth with it, but stands utterly disappointed of any satisfaction of them.

IV. We consider How it comes to pass, that a Heart, thus naturally unclean, is Cleansed, which in general is by a Restituti∣on of the Soul to its proper and native So∣veraignty and Dominion over the sensual Appetite, and those Lusts that arise from the Constitution of the Body, and the Connexi∣on of the Soul to it. And this Restitution is answerable to the Depravation or Impo∣tence, whereby the Soul is Subjected and Captivated under those Lusts, which are principally these following:

1. The first ground of the Impotency of the Soul, in subduing of the sensual Appetite

is in the Understanding, which is so far weakned or darkned by natural Corruption, that it is ready in point of Judgment to prefer the present fruition of Corporal Pleasures, and the satisfaction of the sensual Appetite, before the denying of it; for it sees and finds a present contentment in the former, but sees not the danger and incon∣venience that will insue upon it, nor the be∣nefit and advantage that will insue upon a due Restraint and Moderation of them; It finds a present Contentment and Satisfa∣ction in the one, but it hath not the Prospect of the other, or if it have, yet the Convi∣ction thereof is so Weak and Imperfect, that the Pleasures of Sin for a season do over∣come and subdue it. For the Cure therefore of this Error and Impotency in the Judgment, there ought to be: 1. A Conviction that there is a Danger and Inconvenience, that will certainly attend the Dominion of Lust over the Soul; and a Benefit and Advan∣tage that will attend the Victory of the Soul over these Lusts.

2. And because there may be an Inconve∣nience in the former, and a benefit in the latter, but yet not such as may with Consi∣derable Advantage preponderate the Con∣tentment of Lust, [which is present and sen∣sible,] there ought to be a Conviction of such

an Inconvenience in the former, and such a Benefit in the latter, as may most evidently and clearly preponderate the Contentment and Advantage of the satisfying of a Lust.

3. And because, though these Inconveni∣ences and Benefits be never so great, yet if there be but a faint, and weak, and imper∣fect Conviction of it, it will work but a weak resistance against the Invasions or Rebellions of Lust, and a sensible present enjoyment of what delights, will easily pre∣ponderate the weak and faint, and imper∣fect Convictions, or Suspicions rather, of what is Future. It is necessary that such Convictions, should be Sound, Deep, and Strong; or otherwise they will be but Slug∣gish and Languishing opponents against the Rhetorick of Lusts, that yield a present Delight or Advantage.

4. And because, though the Convictions are never so strong, yet if they be not Ac∣companied with Constancy, Vigilancy, and supplemental Excitations, as the opportuni∣ty requires, the Constant and perpetual Im∣portunity of Lust may happen upon a time of Intermission, and gain an Advantage against a Soul habitually thus Convinced, it is further necessary that there be a Fre∣quent Constant Acting of that Conviction up∣on

the Soul, or otherwise it may be Intang∣led by the Assiduous Importunities of his Lusts.

These things being thus premised, it is necessary to see what kind of Means it must be that must work such a Conviction of such weight and evidence, that may rectifie the Judgment in reference to this Contest with the sensual Appetite, and actuate such a Conviction to attain its due effect. Moral Philosophy contains in it excellent Precepts and Reasonings to the subjecting of the sensual Appetite to the dictate of Reason, and to a Moral Cleansing of the Heart: But it cannot attain its end; for though it pro∣pounds Inconveniences on the one side, and Conveniences on the other, yet they have great defects that make it Ineffectual: The things which it proposeth are in themselves of unequal weight to the Pleasure and Content of satisfying the sensual Appetite, viz. On the one side Fame and Glory, and Reputation and Serenity of mind; on the other side, the Baseness of Lust in Compa∣rison of the excellency of Reason, that it is a thing common to us with the Beast; and such like: and therefore, though these be fine Notions, and such as may be weighty with old Men, whose Lusts have left them, yet with young Men, they Import nothing:

And therefore the Philosopher well pro∣vides for it by determining that Juvenis non est idoneus auditor Moralis Philosophiae, and Consequently it is a kind of Physick, that may be good for them that need it not, but of no use for them that want it: for the truth is, the Fame and the Infamy are not of weight equivalent to Counterpoise the satis∣faction of a Lust in those that are Inclinable to them. 2. Another great defect in the things propounded is this, that is also com∣mon to Humane Laws, that though they may be of some efficacy to prevent the Ex∣ternal Act, when it meets with Infamy in the Action, or Reputation in the forbearing, yet it doth inevitably give a dispensation to Sin, if committed with Secrecy; much less doth it at all Cleanse the Heart from the love of Lust, the delight in it, the Contemplation of it. We are therefore to search for a higher, or more effectual Conviction than this; and therefore, 1. We must see whether there be any thing that propounds some thing that may over ballance the Advantage of Lust, or the love of it in the Heart; 2. A means of Conviction of the truth and rea∣lity of the thing so propounded.

For the former, it is apparent that the Sacred Scriptures, and they alone, do furnish us with such materials; prohibiting not only

the Acts of Lust, but also the very Motions and Inclinations to it; the Desires of the Heart, of it; the Love of the Heart to it; and this under pain of the displeasure of God, everlasting Death, Hell fire, on the one side; on the other side, in case of Obe∣dience to this Command, the Favor of God, Everlasting Life, and Happiness: and in order to the discovering whether our Hearts walk in Sincerity, according to the Com∣mand of God, assures us that God beholds and observes the Motions, Desires, Inclina∣tions, Thoughts, and Purposes of our Hearts, and will one day lay them open, When the secrets of all Hearts shall be Revea∣led. And these are things that are of such a Nature as preponderates all the good, that can be in Lust; furnisheth the Soul with such Arguments against it, as carries thunder in them. 2. And that these may be effectu∣ally assented to by the Soul, without which they Import nothing to the end we speak of, there are these effectual Means, which Almighty God affords us: First, The word of God, which doth not only contain Ma∣terials and Perswasions for the Cleansing of the Heart; but also a high evidence of the Truth and Reality and Benefit of those Materials and Perswasions: it is a Convin∣cing and a Cleansing word: Jo. 15.3. Ye

are clean through the word, which I have spoken unto you. Secondly, A high Congruity of the word of God, in relation to a future life of Rewards and Punishments, unto the very Sentiments of Reason and the light of Nature it self; the Sense of which life of future Rewards and Punishments carries with it, not only a Conviction of the great Advantage of a Clean Heart above an Un∣clean Heart, but also a very effectual motive to the Cleansing of the Heart, greater and more vigorous than all the Arguments of the best Philosophers. Thirdly, The Powerful Spirit of God works up in the Soul an assent unto them; and that of such a strength as is no less Convincing than Science it self, which is Faith: and therefore Faith thus wrought, purifies the Heart, as well as the life. 3. And for a Constant and un-inter∣mitted Application and re-minding us of these Truths, God is pleased to assist us with the continual assisting Grace of his Spirit acting in and by the Conscience, which is in a great measure cleansed, quickned, and actuated, which watcheth us and our very Thoughts, and Chides them, re-minding us of these great Truths, which we have re∣ceived; and thereby actuating and acting our Faith of these Truths, as often as the occasion offers it self.

5. And by this means, 1. The Intellectual Power of the Soul is restored in a great measure to its primitive Dominion, or at least is qualified aright in order to the exer∣cising of it.

2. The Will, wherein indeed the Em∣pire of the Soul is principally seated, is likewise restored to its Domination and Rule.

1. Partly by these Impressions, which are as before received by the Understanding and the practical Determination thereof: for it is clearly presented now to her, that it is the Greater Good to deny Lust both in the Practice and Love of it, than to Enter∣tain it; And Consequently the Will moves towards the Greater Good, according to its proper and natural Inclination. 2. There is yet a further Effect wrought upon the Will: viz. The sense of the Love of Christ, the end of his Death, to redeem us from these Lusts, whereby, even by an ob∣ligation of Gratitude, it takes up Resolu∣tions of Obeying him. This Truth, though it be first received in the Under∣standing, and entertained by Faith, yet it doth immediatly work upon the Will and Affections: viz. An Aversion to that Lust, that Crucified her Saviour, and which the same Saviour, upon the Indearment of his

own Blood, begs us to Crucifie. 3. There is yet a further work upon the Will by the secret and powerful working of the Spirit of God, strengthning, and perswading, and restoring it to its Liberty and Just Sove∣raignty over the sensual Appetite.

A Poem.

THe Great Creator gave to Brutes the light Of Sense and Natural Instinct, that might Conduct them in a Sensual Life; by this They steer their course, and very rarely miss Their instituted Rule, nor yet reject Its Guidance, or its Influence neglect: But the Creators great Beneficence Gave unto Man, besides the Light of Sense, The Nobler Light of Reason, Intellect, And Conscience, to Govern and Direct His Life and Actions, and to keep at rights The Motions of his sensual Appetite: But wretched Man unhappily deserts His Makers Institution, and perverts The End of all his Bounty, prostitutes His Reason unto Lust, and so pollutes His Noble Soul, his Reason, and his Wit; And Intellect, that in the Throne should sit, Must lacky after Lust, and so fulfil The base commands and pleasure of her will:

And thus the Humane Nature's great Advance Becomes its greater ruine, doth inhance Its Guilt, while Judgment, Reason, Wit Improve those very sins it doth Commit. Dear Lord, Thy Mercy sure must overflow, That pardons Sins, which from thy Bounty grow.