Divine Characters in Two Parts

CHAP. II. A Christian clogged with Original Corruption. Is he with whom sin is borne, but it dies before him.

SIn is an hereditary disease that is epidemical; a plague of leprosy, that spreads as it frets, and frets as it spreads, until it hath over-spread the whole house, and infected every stone, rafter, and pin belonging to it. It is an infection diffused to all mankind from the root thereof, the first Adam; yea, to every son of his, descending from his loins by natural propagation, although the immediate Parents be never so holy. Sin is hereditary to all, because a just punishment of the first transgression, by which it entered into the world . But grace is a personal Privilege, because a free gift of God only to those, on whom he will have mercy .

It is said of Adam, when he begat Seth, that he begat a son in his own likeness : but not so, when he begat Cain, or Abel, albeit both of these were begotten in the same image; because the Holy Ghost knew that Abel was to die without issue: and, Cain's issue were all swept away by the Flood. Therefore, he noteth this in the procreation of Seth, in whom mankind, as well good as bad, were (after the drowning of the old world ) to be propagated to the end of the world.

That all the sons of Adam might therefore behold their first corrupt original, God more especially noteth this in the generation of Seth, that Adam begat him, in his own image; not, after the image of him that created him, innocent, and perfect ; nor, as he was renewed by grace, imperfectly: but, as he was corrupted by his own personal defection from God, without any corrupt proclivity in his nature inclining him thereunto; which likeness is rightly termed his own, because it is that whereto he had mis-formed himself, and whereby he begat a son as sinful as himself, to whom the Father communicated not only the substance of his body, but the depravation of his nature, which ever since was, and shall be derived from father to son, until time shall be no more.

Not the holiest of all the sons of Adam, were ever borne holy by propagation from their Parents. David, a man after God's own heart , brought sin with him into the world from his first home and place of being, even the mould of his mothers womb, as himself ingenuously confesseth upon woeful experience; Behold, I was shapen in iniquity, and in sin did my mother conceive me . Nor did e-the holiest father beget an holy son, but a sinful issue (as kernels of sweet apples bring forth crab-trees;) witness Manasseh, the son of Hezekiah ; Jehoahaz, the son of Josiah ; and many moe. St. Austin gives the reason, because holy men beget children as men, not as Saints: and so, as the purest wheat that is most carefully winnowed from the chaff, being sowed, yieldeth wheat with as much chaff, as if the first seed had never been winnowed. So doth the children of the most sanctified Parents, until Christ come with his fan in his hand, and thoroughly purge his floor from the power of corruption here, and from all being of it hereafter.

Thus nature, and corruption, in every birth are twins, as Jacob and Esau in the womb of Rebekah. But, as twins that are borne together, do seldom die together, so it is in this case. A Christian borne with corruption out-liveth it. For, while he liveth the natural life in this world, corruption beginneth to die, being mortified by the Spirit : and, when he dieth out of this world, to live in another, his corruption and he are forever parted. And so, he out-groweth it here, and out-liveth it hereafter.

On the contrary, corruption in the hypocrite, being borne with him, becometh his death.

He finds that Proverb, (Save a thief from the Gallows, and he will cut your throat) verified upon himself. He lets sin live, and sin makes him die, not only a natural death, to which all are subject; but even an eternal death, which is the wages of sin , suffered to live. While the Christian starveth corruption by abstaining from all appearance of evil , making no provision for the flesh, to fulfil the lusts thereof ; the hypocrite feedeth and pampereth it, fulfilling tht desires of the flesh, and of the mind : and so sin liveth, and he dieth . He feedeth sin, as the Pelican doth her young, till she have destroyed herself by feeding them.

Sin is to the unregenerate, as strong waters to him that is over-gone with the dropsy: he will have them, and cannot be without them, although he know sufficiently that they will be his death. If there be no hope of cure (saith he, when he never goes about it,) let me have content while I live; whereas such content hasteneth his death. Sin is to him as water in its proper place and element; not heavy, but pleasing: because he lives in it, and it in him. He can no more live out of it, than a fish without water; or, himself, without air. But this will prove to him, as Mare mortuum, or the dead sea to the fishes playing in the streams of Jordan, they play so long in Jordan, till that river and they with it, be carried into that lake of Sodom where presently they die; for, he that liveth after the flesh, is sure to die ; and for more assurance, he is dead while he liveth ; yea, twice dead, plucked up by the roots ; dead-borne, and dead-living ends in a double death-dying; for that not only the soul is separated from the body, but both from God, and that forever .

Thus, the Christian is as Paul, dying daily , and thereby out-liveth death: the hypocrite is as the woman living in pleasure, (as rats that lick up their own bane) dead while he liveth . In the one, corruption is as a man dead in law, condemned, and nailed to the Cross of Christ ; in the other, it is as Barabbas released, while Christ is crucified, which will certainly end in the dreadful destruction of all those that make such a choice.

The Christian hath sin dwelling in him, but not reigning over him. [Character 1]

It is an Inmate , which he cannot turn out of doors : yet, an Underling, which he will not suffer to reign as a lord in his mortal body, that he should obey it in the lusts thereof . The motions of sin and concupiscence are sometimes violent, and too strong for him, like the sons of Zeruiah, too hard for David, who is weak, though anointed King , yet they could never get the Crown; or as those Convulsion fits in the young man possessed by Satan with a dumb spirit, that wheresoever it took him, it tare him, causing him to foam, and gnash with his teeth, and pine away : yea, ofttimes it casteth him into the fire of lust; and then into the waters of despair to destroy him . But yet, his comfort is, that at length, Christ comes in to the rescue, and dispossesseth him, although sometimes with so much reluctance and torture, as leaves him for dead : that in the issue, the poor man breaks forth into this 〈 in non-Latin alphabet 〉 , or Song of deliverance, I thank God through Jesus Christ our Lord .

Sin remaineth in him, sometimes through his own fault, in great part. For, as the Israelites under the conduct of Joshua, having subdued the Canaanites, did not expel them when they had mastered them, and afterwards could not do it, when they would: and were therefore reproved of the Angel : so the regenerate, subduing their corruptions, do not make that haste, nor use that care in driving out this Canaanitish brood as they ought; and therefore are justly not only cumbered and vexed with them as with thorns in their sides , but taxed for the harbouring of them . For had man continued such as God made him, sin had never entered; or, had he improved his new Creation as he ought, sin could not continue in him, at least not in that strength, in which now it doth.

Sometimes God permitteth the abode of corruption in the best, in this life; as of the Canaanites, in Israel; refusing to drive them out himself, when he seeth the Christian remiss, and careless to do full execution upon the flesh so soon as he hath gotten the victory through Jesus Christ. This brings him, as sometimes it did Israel, to Bo • him, making his whole life a valley of tears, acknowledging his own folly and sin therein, and sighing under the just punishment of God. This makes original corrutpion within, to root itself much the faster, even when we pluck up the weeds springing out of it as fast as they appear above-ground; as the moars of nettles spread the farther and faster in the ground, by how much oftener they are mowed: yet mowed they must be, or they would over-spread, and choke all. This appeareth plainly by this, that nothing in itself, though never so lovely and lawful, is naturally so pleasing, as when it is in some degree or measure mingled with something that savors of the flesh.

Howbeit He that causeth light to shine out of darkness, bringeth much good out of this evil: making it an Antidote against presumption and self-love, bringing the Christian, notwithstanding all his graces, upon his knees in an humble acknowledgement of his own continued vileness, for which he abhorreth himself in dust and ashes . A provocation to prayer, when so enclosed and environed with these Aramites of corruption, from which none can rescue him, but God himself: An exercise of faith, and probation of grace received, corruption being a foil to grace, to make it more resplendent; and, a whetstone to courage against such an enemy, as the Canaanites that forced the Israelites to learn the Art of war, who being before but brick-burners and potters, had little skill of the sword: An evidence of God's own power in keeping of him , and of his necessity to be kept thereby; that, as when the Philistines set upon Sampson, the Spirit of God came upon him, so when the Christian feeleth and bewaileth the power of corruption, he may more perfectly find the strength of the Spirit supporting him ; and, may look upon this as a pledge of final victory and triumph in Christ, that having such enemies, he is not swallowed up of them: but that, as Joshua shut up the five Kings in the Cave at Makkedah till the battle was ended, and then slew them altogether, after he had caused his Captains to put their feet upon the necks of those captives ; so the Lord shutteth up corruption in the cave of this body, until the warfare be finished, at which time, this and all other enemies of the Christian, shall be as dust under the soles of his feet ; and he, more than a Conqueror through him that loved him .

Contrarily, the hypocrite and unregenerate hath sin not only abiding, but reigning in him.

It not only dwelleth as a guest, or sojourner; but is the Master of the house, that taketh to himself seven other spirits (all manner of actual lusts and transgressions) and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation of hypocrites . To this Lord all the household, that is all the members and faculties of the man, are subject; and, as subjects obey him . All other petty lusts and actual sins are as Locusts, under this Abaddon or Apollyon of original corruption, their King

For, albeit every wicked man setteth up in his heart a son of Tabeal, or King in the midst of it , several from others: one, pride; another, worldliness; another, wantonness, &c: yet in every unregenerate man, all sins are reigning: But yet, one, as the King; the rest as his Court, his Counsel, his Guard or Associates. All the rest are as Provinces under the dominion of this King of Babylon All sins make up but one body politick, of which there is but one Soul or Head, and that is original corruption. This the hypocrite obeyeth in all the lusts thereof .

Nothing shoots up higher than what springs out of the dunghill: nothing more imperious and tyrannical, than original corruption (where the power of it is not broken) because it is the proper offspring of the devil . And this, in the hypocrite is both Lord and King, whose manner of reign over the unregenerate is this, He taketh their sons, even the best and choicest of all their affections, and appointeth them for himself, for his cbarets, and to be his horsemen, he will ride in them as in chariots, whithersoever he pleaseth , he maketh them his horsemen, to run in his errands, and to fight his battles even against God himself ; and some shall run before his chariots, to be his Lacques and slaves . And, albeit they know this, yet nothing will serve their turn, but they will have a King, yea, this King, over them .

Thus, the Christian may be troubled with ill neighbors, and have a Mesech, and a Kedar , even within him, making him to cry out bitterly, with Paul, O wretched man that I am! who shall deliver me from the body of this death ! But, only Christ, is his King . The hypocrite is not only under the power of sin and Satan, but voluntarily gives up himself to obey them as his Lord and Sovereign: and saith even unto this bramble, Come thou and reign over me . To the one sin is a burre that sticks hard to him: to the other it is a devil that wholly possesseth him. The one is haunted with it, as the Israelites with the Egyptians, even after he is delivered from the power of it; but, while he marcheth he may see corruption (as the Egyptians ) drown in the red sea of Christ's blood . The other gives it free quarter, ond becomes tributary to it, and puts his trust in the shadow of it, until fire come out of this bramble, and devour this hypocrite, who in his own conceit, is a Cedar of Lebanon.

In a Christian Original sin is Intruder. [Character 2]

It will press in upon him, and hath too much impudence to take a repulse, if driven back. It is an unwelcome guest, an odious Inmate, a lothsom Lurdane. It may easily perceive by the countenance and entertainment which the Christian affords it, how unwelcome it is. He makes no provision at all for it , although the flesh would make use of what he provideth for better guests; nay, he wisheth, he could starve, or cudgel, or fire it out .

Yea, he maketh war upon it, and entertaineth the Spirit against it , to mortify and kill it . He calleth in aide by prayer : yea, he putteth on the whole Armor of God to fight against it and all that partake with it. And when he doth least, he never gives it a good look, will never be reconciled to it, sigheth to be disburdened of it, as of a body of death : and not to entertain it, as companion, or fit to live. He is as Sampson, who seeing he cannot otherwise make an end of this Intruder, will pull down the house of sin, and bury it in the rubbish of his mortality, rather than it should not die with him, that will not die before him.

Contrariwise, to the unregenerate and hypocrite, corruption is a welcome guest.

It is cherished, feasted, flattered, served, and observed, as one that is ab intimis, a bosom friend. The house of his soul is empty, swept, and garnished for the entertainment of this unclean spirit . He yieldeth his body as a Temple, and his soul as a shrine, to this Diana, with acclamations touching the greatness of it . And as all Asia contributed to the honor of that Image; so he, with all his might and wit, serveth and adoreth this idol because he thinketh that it is far more true of this, than of that, that this all the world worshippeth .

There is not a servant in his house, not a member in his body, not a faculty of his soul, but shall all attend and wait upon this friend, with as much diligence as Solomon's servants waited on the Queen of Sheba; and as Hezekiah did on the Ambassadors of the King of Babylon, being glad of them, and showing them the house of his precious things, the silver and the gold, the spices, and the precious ointment, and all the house of his Armor, and all that was found in his treasures, or in his dominions . And is afterwards rewarded accordingly, when all those things shall be carried to Babylon , and made a prey to him that now courteth him so much.

Thus, the Christian deals with corruption as the men of Gibeah with the Levite and his Concubine, where, there was no man that took them into his house to lodging ; the hypocrite and unregenerate is like Jobs sons that every day feasted each other, till a wind from the wilderness, smote the four corners of the house, that it fell upon tqem, and killed all ; the one refuseth to have any fellowship with it . The other is served by it, as Amnon by Absalom that made his feast a train to the murdering of his brother .

[Character 3] To the Christian, the flesh is a ravisher.

It is a Tarquine forcing Lucretia ; an Amnon, violating his sister Tamar ; a Shechem ravishing Dinah ; always attempting the Christian, although not always prevailing. Howbeit sometimes it soliciteth so vehemently, that it obtains more consent than is meet; and so there ensueth a conception, a bastard brat, filius naturalis, a natural child, of which the Christian cannot but be ashamed; as is too palpably seen in David, Peter, and even in Abraham may have an Ishmael by Hagar, a child borne after the flesh (which ravished him, to beget it) to persecute him that is borne after the Spirit .

By this means, the dearest Saints of God have brought forth their own trouble, that is their sins, which (when themselves) they hate, by listening too long, and hearkening too much to the Sirens songs of concupiscence, unto which they may well say, as Jepthe to his daughter, making him unseasonable music, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me .

But this is the Christians comfort (upon his repentance) that though sin in him be born, yet it cannot be so finished that it should bring forth death : but, either by grace in him, it proves an abortion; or, by grace in God, it dies without issue, as David's child by Bathsheba , even when he begged the life of it with much importunity . The true husband of a Christian soul is Christ, to whom that soul is ordinarily true and faithful; and extremely humbled, when, by violent temptation, she happens to be in the least disloyal. By him therefore she is ordinarily both preserved from such ravishment, and made pregnant, to bring forth fruit unto God .

On the contrary, To the hypocrite and unregenerate the flesh is an husband still living.

In him, original corruption is still alive without deaths-wound, consumption, or divorce, therefore lives with him as his head, and his husband; it enjoys him as much, and as often he pleaseth, to which he willingly consenteth, as not having power over his own body, or soul, but this husband , and the hypocrite is bound by the Law to this husband, so long as he liveth ; not by any Law of God, but by the Law of sin, which hath its Law, that is more punctually obeyed by the hypocrite than the Law of God .

Here only it is lawful for the wife to kill the husband, by the Law of nature, because this husband is a murderer, and will murder this wife, if he be not killed, or divorc'd. If the hypocrite shall go from this husband to be married to another; to wit, to profession of Religion; (for Christ will none of him) this husband the flesh, remands him back again, as the Levite did, his Concubine that ran from him, and plaid the whore ; and as David did, Michal, Saul's daughter, recovering her from Phaltiel, to whom Saul had given her, after she had been married to David . Yea, corruption may sue such a wife at the Law, and fetch her home again from her own fathers house. Nothing but death, that is, mortification, can dissolve that marriage, or free the hypocrite from the Law of this husband.

Thus, the Christian may be forced by sin, but will never give consent to be married to it, or to live in adultery with it: the hypocrite is like Messaling that loves change of husbands, but chiefly to be married to that husband that will most fully satisfy her prodigious lust: the one is enticed and drawn away to evil ere he be aware, but alloweteh it not, nor himself in it; the other loveth the wickedness which he committeth, and alloweth more evil than he doth.

In the Christian regenerate, corruption doth not ordinarily break forth. [Character 4]

He may be surprised ere he be aware, as David once was , when before he thought not of such a sin. He may be too venturous upon temptation, as Peter (presuming too much of his own strength) was, in going into the high Priests Hall, notwithstanding the fair warning given him before . But, for the most part, lust is suppressed before it go so far as to conceive ; or, if it conceive, it comes not to a birth, but is killed in the womb. Sometimes it brings forth sin, and breaks forth into gross and apparent acts: but that is but seldom and very rarely, by reason of grace subduing it more and more , that cannot show itself so often as it desires to be seen.

An enemy may, by surprise, take a sconce, or Fort that was raised against him: but he will not be able to hold it long, when once the surprised party hath bethought himself, and carefully employed force sufficient to recover it. Then, the owner keeps it with more care, putting in a stronger garrison, that it may not be so easy for the enemy to gain a second time. As for daily infirmities to which the Christian is subject, they may too often appear to vex him; but, for grosser sins that bring scandal to the Gospel, he fenceth himself with more diligence, that he may not cause the enemies of the Lord to blaspheme. Those clouds that ordinarily give rain, do not send forth thunder and lightning; unless, when, extraordinarily, by an Antiperistasis, or a fighting of contraries, there a prevailing more than ordinary, to the producing of a more than ordinary effect. There is a seed of God abiding in the Christian , that keeps him from sinning after the manner of the unregenerated hypocrite.

Contrarily, in the hypocrite and unregenerate, lust hath her ordinary and daily births.

It is true, the hypocrite steals many a birth that the world takes no notice of, as he steals many a sweet morsel and draught of water, that every eye seeth not; which are pleasant to him , because he knoweth not that the dead are there . But, openly, or secretly, his lust is like the hare, that brings forth continually, and yet is with young again, before she be delivered of her first conception. Every imagination of the thoughts of his heart are only evil, and that continually . He sleepeth not except he have done mischief : He is troubled more, if he have done none, than if he had done all the wickedness that can be committed. It is his trade, and he vexeth, when he doth neglect it.

He can let sin as freely take her course in him, as the fish in the river lets in water at her mouth . It is his element; it offends him not; unless, to be out of it. As all men are born to trouble, so he to sin, as the sparks fly upward . He cannot cease from sin . Adam, in innocence, had only the tinder, or touch-wood of mutability: no fire, or flint, till the devil brought both, and, with it, a match to kindle sin in him, by the hand of his wife; which the devil made his steel also, to strike fire with all the heart of her husband. But, in the hypocrite there is now not only tindar, but gun-powder, flint and steel, and match and all. The Devil is but the striker; yea, many times prevents the Devil, and strikes fire himself, as being a tempter and Devil to himself, and others, having no need of the devils help, but rather tempteth the Devil.

Thus, the Christian (in whom sometimes the same things are found, which are in the hypocrite) hath his nature and quality so altered (that he cannot sin so often, and easily as the hypocrite) he hath his tindar of corruption so drowned, or made dank by grace, that it will hardly take fire at all: but, in the hypocrite, there is an Aetna of corruption, ever belching out hellish flames and vapors. In the one, there is a laboring cloud that fain would ascend so high, as to consume, without sending down thunder or lightning, or so much as rain: and, if any flash of lightning break forth, it presently quencheth it with a shower of the tears of repentance: In the other, the cloud of sin never riseth higher, than to be formed into a storm of rain, hail, thunder, and fire, that may consume it self in the ruin of others, as that which destroyed all Job's sons at a clap .

[Character 5] In the Christian, corruption cannot so lurk, but that it is espied, and found out.

If there be a Law made by corruption, that when he would do good, evil is commanded to be present with him to hinder that good, he findeth it out presently . If there be a Law in his members warring against the Law of his mind, and bringing him into captivity to the Law of sin , He hath eyes to see it, whereby he may timely pour out his complaint to him that is able to succor him, O wretched man that I am ! Other men see the good that is in him; but his eye seeth so much evil in himself (which others cannot) that he is more troubled to be rid of evil, than composed to rejoice in the good. For, in the fruit he seeth so much evil of the root, that he shall never be quiet, to enjoy himself, till both root, branch, and fruit be all destroyed.

To be sensitive of sin, and of the burden of it, is so his property, that he cannot conclude himself to be alive, longer than he feels it. He is weary of his burden , or else in vain doth he feel it. To him, as to the old man, a grasshopper is a burden , because new life makes him sensible of the least weight. He feeleth the burden of original sin, because in him it is out of its element, and therefore heavy. David complains, of it , when none accuseth him for that, though they condemn in him the effects. Paul cries out of it, being a Christian , which he never took notice of, while he was a Pharisee .

Indeed there can be no cure of actual sin till the bottom of that sore, and the core that feeds it, be discovered. Medicines may be applied to skin up the orifice; but, till the proud flesh be all taken away; and the humor that feeds it, be thoroughly purged out, there can be no perfect cure. No man can be after God's heart, till his own heart be cleansed, and made like unto God: Therefore the Christian takes more care to espy out the evil that is in him, that God may purge it out; than to rejoice in the good, lest himself should be exalted, when he hath most cause to be abased. He had rather not see a friend, which he knoweth will do him no hurt: than not espy an enemy, which (unespied) will be sure to destroy him.

Contrariwise, the hypocrite so overlooks his corruption, that when it aboundeth most, it is least taken notice of.

Actual and gross sins everyone espieth. But, if the there be no such breaking forth, the unregenerate man takes no notice of what is in the heart. If the toads hop about, and make a noise by croaking, everyone observeth them, but while they lie close at the roots of the best herbs, no man looks after them. If redness appear in the face, everyone can see that in the glass, and say, I must go to the Apothecary for a water. Only the wise man, in that redness, can say, I see an hot liver, for which I must go to the Physician for a remedy. Every civil man can find fault with a roaring Hackster, but none but a Christian discerneth the Maeanders within that produce that noise.

When he sweareth, he can espy the rancor of his lips, but sees not so far into the root of that disease, as to take notice of the profaneness and Atheism that lies at the heart. The wiseth heathens with the eye of reason, helped with the moonshine of Philosophy, could never discern the caves and cavernes of corruption within, even while that may be said of them, Insonuere cavae, gemitumque dedere cavernae , when they give the greatest sound without. Much less can profane, secure, idle, and ignorant sinners penetrate so deep as to know the plague of their own hearts . Solomon indeed saw it ; but, it was the help of the Sun-shine of the light of grace and spiritual illumination. Paul, who was naturally (without grace) as sharp sighted as ever any sinner, except Solomon; yet, nothing but the Law (and that, not Phylosophically, Pharisaically, Popishly, or carnally, but Christianly, and spiritually understood) could teach him that lust, or original corruption secretly lying hid within, was sin. He had not known lust (either what it meant, or what it could produce) unless the Law had said, thou shalt not lust . It was only grace that enabled him to understand the Law, and sin by the Law. And, by the experience he had of sin, when he brought lust and the Law together , to take view of each other, he found a clearer Commentary upon the Law, than ever he had met withal before. He now discerned the better of the one by the contrariety of the other unto it. He now found (which he knew not before) the Law, to be spiritual (reaching much further than ever he dreamt of) and himself to be carnal, sold under sin , whereas before he never thought of any such matter.

Thus, corruption in the Christian is as 〈 in non-Latin alphabet 〉 , or the passion of the heart, that he no sooner feeleth the least disturbance within, but his whole heart is much affected with it; he crieth out, at the first taste of the colloquintida within, mors in olla, there is death in the pot; yea, if he find himself but untoward, and unwieldy to good, though not much tempted to evil, in this he finds a bitter root within: But in the hypocrite and unregenerate sinful corruption is as Enceladus at the bottom of Aetna, which doth continually (— ruptis flammam expirare caminis, ) both break open the way, and send forth his flames, yet himself lie undiscerned: the one benefitteth by his sight of sin and sense of corruption, to give glory to God, and testimony to his Law; the other feeleth it not till it come to some fearful effect, or symptom, being a poison in his bowels, he discerneth it not till it bring forth blisters, and scabs upon his brow.

The Christian opposeth corruption in the root. [Character 6]

He giveth the water no passage, no not a little; as knowing if it hath once found vent, it will hardly be stopped; nay, rather, he draweth the well dry, leaving it without water, as knowing it be least deceitful when most empty. All his pain lies within at the heart. His disease hath seised the vital parts. Therefore, however he be able to say with Paul, that, touching outward righteousness which is in the Law, he is blameless , no man can say there is so much as a mote in his eye, nor doth he know anything by himself, of which man could take advantage; yet he feeleth what others see not in him, and complaineth of the hectique that is within; crying out, Who shall deliver me?

Ask a worldly man what fault he can espy in the Christian? and he will answer, I see none, but that he is too precise. But ask himself, and he will tell you, he seeth a Law in his members contrary to the Law of his mind, leading him into captivity to the Law of sin . He seeth inclinations (and those very strong) unto evil; sluggishness in good duties, want of delight in God, and laments and loathes himself more for this inward distemper that brings forth nothing but wormwood and gaul, than any man can loath him for his preciseness.

Therefore, as Moses cast the tree into the midst of the bitter waters, and sweetened the springs, that the waters issuing thence might be made sweet . And as Elisha cast salt into the spring of Jericho (not into their pots or dishes who took of it for their use) and thereby the waters were healed , and, afterwards cast meal into the pot to cure the pottage, of which men before could not eat : so the Christian chafeth in the word of grace into his heart , and lodgeth it there, that there it may encounter corruption in the very center and fountain thereof: as well knowing that when wisdom entereth into his heart, and knowledge is pleasant unto his soul, then shall discretion preserve him, and understanding shall keep him .

On the contrary, the hypocrite and unregenerate, neglecting the fountain, striveth in vain with the streams.

He laboreth to dam up a river by a Bay, not by drying up, or diverting the fountain; and so the stream still running the same way, swells higher and higher till it break the Bay down before it, or overflow the banks. Corruption only restrained, and not dried up by mortification, doth but swell higher, and breaks over more strongly when it can no longer be kept in. The stop of it doth but increase it, while the fountain feeds it. And then it scorneth the banks, and breaketh over into a general inundation of pride, worldliness, or some such superfluity of naughtiness.

If he restrain some brook of anger, It breaks out by lust, or some such like channel or rivulet. If he set a curb to prodigality, corruption ponds in him to feed covetousness: and so, generally, let him begin, or end where he will, sin only curbed, is but lust enraged, that will prove a Serpent, out of whose root, shall come forth a cockatrice, and his fruit shall be a fiery flying Serpent .

Thus, the Christian applieth the right medicine (which is the death of Christ) to the part primarily affected, which is the heart and conscience: and so, purging that from dead works, he serveth the living God . But the hypocrite and unregenerate willfully mistaking both the plaster and the sore, spendeth his labor in vain: the one launceth his sore to the bottom, and so healeth it effectually; the other not enduring incision, causeth a suppuration of putrid matter within, that will in the issue make his wound like Jehorams disease in his bowels, altogether incurable .

[Character 7] The Christian, notwithstanding his regeneration, looks upon the remains of sin within him as a complete body or entire man of sin.

As he that hath received a deaths wound in any part of his body, is still a body, and called a body; yea, a man (notwithstanding that wound) while his life is in him: so the Christian considereth the remainders of corruption not yet quite dead (although nailed to the cross) within him. He calls it a body of death , because though destinated to death, yet it is not altogether dead; it is still stirring, and struggling, not only for life; but, to do what mischief more it can, before it yield up the ghost. Paul found it so, and so doth every Christian, who looks upon himself every day as in danger to be wounded by this body, that would kill him out-right by way of revenge, if it lay in his power.

The old man of sin in him is yet, so strong that it hurrieth him on sometimes upon the evil that he hateth, and holdeth his hands in despite of his heart, from doing the good that he would . Yea, it sets up a Law in his members (that is, in his whole man) that warreth against the Law of his mind (that is, of the regenerate part, throughout his whole soul) and leadeth him into captivity to the Law of sin which is in his members He looketh upon sin therefore, not as some little piece or sprig of a tree lopped off; or as some hand, or foot, or other single member of a body cut off from the rest, of which there is no danger, nor cause of fear: but as that which is apt to do mischief, and watcheth to do it as much as ever. What it wants in strength, it hath still in malice: and will one time or other play the viper with him.

He therefore considereth that when he hath to do with corruption, he hath to do with a man, that if he look not better to himself will give him a foil: with an old man, who is subtle, and cunning to watch him a mischief ere he be aware. He knoweth that a slighted enemy hath so much advantage, that 'tis ten thousand to one, but he foils him that slights him. He will therefore watch in the watch-tower, he will anoint the shield, and declare what he seeth : and, be ready to receive a new encounter from it, even when it lies sprawling, and gasping for life.

He beholdeth in it the seed-plot of all sins (the sins of murder, treason, and the sin of the holy Ghost not excepted) and an enmity to all good: and therefore, a body of sin, for the largeness and universality of it in itself. He finds that it hath overflowed and filled all the powers and faculties of the soul, making the mind carnal, the wisdom fleshly, the will corrupt; all, full of sin: insomuch that as Noah's flood prevailed over the loftiest mountains, so this flood and inundation of original sin hath overflowed the highest faculties of the human nature. Well therefore may he look on it as a body, that overspreaded body and soul.

Nay, he finds and feels this universal contagion (though in part mortified, and not imputed) in great part remaining in himself; so that he confesseth it of the whole man (in part at least) I am carnal, sold under sin : not as having nothing spiritual, but as having too much flesh mingled with the spirit in every part of him. So that there are in him, as in Rebeccahs womb, twins, an old man, and a new man struggling together; sometimes the one, sometimes the other prevailing. So far as the new man prevaileth, he is spiritual; so far as the flesh overmastereth him he is carnal. The one therefore is a whole man (diffusing itself like leaven into the whole heap) as well as the other.

Hence it is, that he is as it were divided in himself, that he cannot tell what to make of himself. One while he saith, not I, but sin that dwelleth in me , giving the name of himself to the part regenerate. Another while, In me, that is, in my flesh, dwelleth no good thing , giving the name of himself to the part unregenerate. And in regard of both, he compareth himself to a living man tied to a dead carcase , being like him that striveth with the night-mare, or hagg, which affecting the brain the fountain of the nerves, bindeth the whole body, yet is resisted in every part, and at length dispelled.

Contrarily, The hypocrite and unregenerate, imagineth himself to be, in some parts, free from this infection; and not to have to do with the whole old man; but, with some pieces only.

He confesseth the several parts and faculties are out of order; but it is because they obey not reason: for, no man regardeth reason in the point of anger, or of lust. But the 〈 in non-Latin alphabet 〉 (the commanding powers, or powers which should command) the understanding and the will are free from that tyranny and usurpation of the old man, even in natural men. Herein he takes up the Peripatetic faith of the Papists. But it is no marvel, if he that is not only throughout, but thoroughly carnal and fleshly; discern not that flesh within him (which makes him blind) and in his greatest blindness, to ask the question in much scorn and indignation, Are we blind also ? and that he find nothing amiss in him, unless it be some enormous sin which the common light of nature cannot but abhor. For, corruption is not discerned by corruption, but by grace.

Some sins are vulgarly imputed to the heat of youth: and (say some) we must give youth her swinge. But he that is of that mind will find himself deceived, and see cause to say, with that father in the Comaedy, sperabam deferbuisse adolescentiam, I hoped youth would have at length cooled of itself. He that waiteth till corruption be wasted and spent of itself, maketh good that Emblem

The ignorant Rustic stands by the water side expecting all the water will ere long be run out, and then he may go over dry-shod. But, while he tarries for that, himself runs out his life, before he see an end of the River. So fares it with him that thinks the old man will at length wither, and die away of himself. This will destroy him that thinks so, but never rid him of what he thinks will be destroyed. Grace seeth youth more able to some sins; to which it finds age as willing; yea, and to be ready to complain with Milo, of the want of that ability, Hi hi jam mortui sunt, deserimur a vitiis, &c. These limbs alas! are dead; we are now left in the plain field of our own vices, &c. So that, lust is not seated only in the body and inferior faculties, which failing, lust also will fall off. Sin is seated in the will and mind principally, which the unregenerate would excuse; and the same poison that yieldeth the act in youth, contiues the desire in age.

The unregenerate is so foolish that he thinks there is no fear of corruption in old age, when nature is spent. He is as the Philistines who never dreamt that Sampson, after they had taken him prisoner, put out his eyes, and bound him in chains of brass) could ever do them further hurt. Now, they call him to make them sport, whom before they feared; but, his sport ended in their ruin, and in slaying more at his death, than ever he slew in his life before. So it is here.

Thus, the Christian, although he be not so happy as to have no enemy, yet he hath this happiness, as with Marius, to see the whole body and strength of the enemy that still lies in wait for an advantage, how often soever worsted: the hypocrite and unregenerate thinks there is no fear of an enemy, till their drums beat, and his Towns be all on fire. The one prepares all the strength he can as being to encounter the main body of the enemy; the other, dreams of nothing but some light skirmish with a small party unworthy of regard, till himself be destroyed.

[Character 8] The true Christian beholdeth sin as a grievous Law too heavy to be borne.

He still complaineth of the Law in his members, albeit the Law of the Spirit of life which is in Christ Jesus hath freed him from the Law of sin and of death . He is freed from the reigning power, but not from the tyranny of that Law; from the death of it, but not from the buffetings of it. It is a Law in him, but not unto him. It would sway with him, but it cannot have dominion over him. Rebels, up in arms, make and proclaim many Laws of their own framing, by which they would bind the whole Country: but it is in the power of the subjects not to admit them. The Pope makes many Laws, Canons, &c. (little better many of them than the former) which are urged upon all, but not received by all; (for, the Venetians refuse them: so his Bulls were many of them sent hither, but not admitted;) being Lawlesse Laws against the Laws both of God, and of Caesar.

Yet are all these Laws, in the intent of him that urgeth them, and in the understanding of those Traitors that receive them. And, haply, such Laws prevail by the strong hand of tyranny, so that even they that are good subjects are forced sometimes to bear the burden of them, though they do not allow, but abhor them. In like manner it is with this Law of corruption; A Law it may be for Out-Laws, not for Christ's subjects: because it is a Law against the Law of God, and of Christ, whereto the regenerate man is a sworn subject, and wherein only he delighteth, so far forth as he is regenerate,

He wisheth there were no Law, but that of grace, and of God, which was Adams condition in innocence: but now, when he is converted, grace findeth in him a Law of sin formerly established, which is to be abrogated as it may, not all at once, but by little and little. In Mount Sinai the Law was first given in Tables which were of God's making; and the Law, of his own writing. But, those Tables being broken, there were other Tables wherein God wrote his Law afresh; But, the Tables were made by Moses, not by God. So now, the Christian feeleth the finger of God in the writing of the Law in his heart: but the heart is such as God findeth it, and as man hath made it: that is, in great part, corrupt and sinful. This corruption hath set up in him in another Law, which (to his grief) the Law of grace, can hardly master.

Contrariwise, the hypocrite and unregenerate, having the same Law of sin upon him, feels not the burden.

He can fulfill the will of the flesh; not, with grief, but with greediness . And no marvel; he hath entertained no other Law to make him unwilling to that of sin. So that what is said of the regenerate, the Commandments of God to him are not grievous , is true of the hypocrite, that the love of sin in him makes the law of sin not grievous unto him. Here, he can offer a sacrifice of thanskgiving (as they to their Idols, at Bethel, and Gilgal) with leaven, and proclaim and publish the free-offerings (which himself more especially takes pleasure in) for this liketh him well; for, so he loveth .

The Law of sin, in itself (and to him that knows the baseness, and the mischief of sin) is an heavy burden. Nothing can be more grievous then to receive a Law from sin, to obey sin as a man would obey a Law of his Sovereign. For, a Law of sin cannot but be unjust, a Law of oppression; yea, a Law, of death: a Law whereby sin is committed as it were with warrant against God; a Law, which must be obeyed upon pain of death; and being obeyed, gives no other wages or reward, but death, yea eternal death. Yet this is the law by which alone the unregenerate desires to be governed.

But there is more in a Law of sin, than bare obedience to it. It hath a bewitching and enchanting nature to make the sinner willing to obey, to engage in a corrupt course, so as not easily, or suddenly to be taken off: and this liketh him, he loveth it: there is hardly any reclaiming of him. There is a just judgment of God, giving him up to his own hearts lusts ; so that it is one of the greatest plagues, so to obey it; as it is one of the greatest sins to acknowledge such a Law, and to plead for it; it is my nature, my custom, my daily practice, saith he, and I cannot help it. You must pardon me, talk no more of it; for, I must, and will do it. This is, not only to have a Law imposed, or obeyed; but, to hold a Parliament, and to make that perpetual, which before was taken up only for a Trial, till the next Session.

Thus, the Christian is under the Law of sin, as a man travelling in his way, is taken by Thieves and Robbers, and, after many wounds received, is compelled to be under their Laws, to say, and do what they command; but, with purpose to obey no longer, than till he can get from under their power; which he endeavoreth, by all ways and means he can: The hypocrite, is under that Law, as the Thieves themselves that make it, expecting a benefit from it, and, upon that account yielding ready obedience to it: the one is extremely troubled that he is obnoxious to it: the other is jolly and jocund that he is governed by it. The one receiveth sin as a blow; the other, as a Law that is welcome.

The true Christian findeth that Law of sin, in his members; not in his mind, or inner [Character 9] man regenerated.

The whole man, so far as it is corrupted by sin, are but earthly members of the body of sin . But every part of the man, so far as it is renewed by grace, is so refined, that all becomes but the mind, the inner-man of a Christian . The sin that tainteth, are his members; the grace that resisteth, is his inner-man. He accounts nothing the man but that which comes from God to restore him to himself. Till then, he is like the beast that perisheth . The beast acteth by the members of his body; not as acted by reason, but sense: so doth a man, till regenerated; not as acted by grace, but by sensuality and corruption.

And even after regeneration, sin gives a Law; but not to the soul, as it becomes the purer part by grace; but yet, to the soul, as well as to the body, so far forth as the soul is in part unpurified. The corruption not yet cleansed out, is now, not the soul come to itself, as the Prodigal after his conversion . But, as a gross bodily member, not yet enlivened and quickened by the Spirit of grace. To the unregenerate part; that is, to the flesh, not wholly rooted out, sin is as welcome still, as a Rebel coming to visit a Prisoner cast into Prison for the same rebellion, is welcome to the Prisoner. The Prisoner makes very much of him, and so far as he durst, joins with him in drinking, revelling and roaring in the very prison: yet dares not take all the liberty that he would, for fear of his Keeper.

The Christian then, with his mind, (that is, with the whole man renewed,) serveth the Law of God; but, with the flesh, (which, is the corruption yet remaining in the whole man) the Law of sin. He intends not a confession of sin in the created parts of the body only, as if sin had its seat in the body, and sensitive parts of the soul, and were attributed to the superior faculties, by vicinity and sympathy only, as Papists teach . But, he freely confesseth, flesh to have over-spread all, to have corrupted, and commanded all, and still to hold as great a part in him, as the Philistines in Canaan; and that this flesh is still to him as the Canaanites to Israel, snares and traps unto him, scourges in his sides, and thorns to his eyes : yea, so far sometimes prevailing, that it sendeth forth spoilers into every part and coast of him, and makes him beholding to the Philistines to sharpen his share and his Coulter, his axe and his Mattock , so long as Saul reigneth, that is, while he thinks, by strength of reason and nature, to prevail; and until David, his King , the power of grace, rise up and subdue them.

The regenerate part, then, is the mind of a Christian; the unregenerate part, his flesh: not simply, but by way of similitude. For, as of a man, considered in his natural parts, the flesh is the grossest, and the mind, the purest: So, by resemblance, a man, considered spiritually and as born again, that which yet remains of sin not wholly cast out, is the grosser part, and may therefore well be called flesh, although it be in the mind; and, that which is renewed, the mind and spirit, although it be in the inferior faculties and members of the body, now made weapons of righteousness , may be termed the mind. Thus an eye, under covenant , is a part of the mind, whereas the pollution of the mind not wholly renewed, is a member of the flesh.

There is therefore in every regenerated man, a medley of flesh and spirit, throughout every part of soul and body. There is flesh in the mind, simply and naturally understood; so that it is both the best, and the worst Counselor. There is also in the inferior faculties of the soul and members of the body renewed by grace, a mind, or new man, acting above nature, and regulating those parts which are most sensual and carnal; so as now, they become spiritual in their exercise, although not in their substance.

He findeth that the mind, so far as it is made spiritual, guideth him by the Law of nature or of grace, as itself is guided by God. But farther than thus, it is content to be of his sinful opinion, and to join with corruption, as Ahithophel with Absalom: against his lawful Sovereign . Sometimes, his mind telleth him more than seven Watchmen ; when it watcheth for God: but, at other times it is worse than seven Ahitophels; and then he is forced to pray even against this Ahithophel of his own mind, O Lord, I pray thee, turn the Counsel of Ahithophel into foolishness . It is now no longer a Subject, but a Rebel: no longer a part of his mind, which he now owneth; but, of his flesh, which he loathes.

The mind, in him, unregenerated is not owned for his mind, but cried out upon as a Traitor. And when it comes to be renewed, all the flesh that was in it is not wholly expelled: therefore, so far as it is renewed, he restoreth it in blood to the first honor, calling it his mind: and so far as he is therein unrenewed, he calleth the old mind, or the mind as it was old, by the name of flesh still, in relation to the corruption that yet remaineth in it. And so, this mind, that is, flesh remaining in the mind of a regenerate man, when it counselleth without God, is as Sarah, to Abraham, counseling him to take Hagar, upon whom he begets an Ishmael, even through Sarah's (that is his fleshly minds ) unghostly counsel. But when once he comes to see the mischief, and to follow better discretion, even the father of this illegitimate brat through the grace that is in him, as an enemy to corruption and sin, driveth both the bondwoman, and her son, out of doors .

On the Contrary, the hypocrite and unregenerate hath no mind or inner-man at all, but only flesh.

An human soul he hath, laden with sin, which is but flesh : but a mind; or inner-man renewed, he neither hath, nor desires to have: and so he is but a Beast , of which, flesh, is the best thing in him. He is all flesh, no spirit; all corruption, no grace: therefore, in the account and language of God, all members, no mind. The things of God he understandeth not . His very mind and conscience is defiled . When there is a price in his hand, he hath no heart . He is not only without understanding, as the beast that perish; but, depraved in his understanding, as the Devil that first deceived him. How then, can he be said to have an inner-man, that hath nothing within him but that which un-man's him? What mind he hath, is flesh; a natural mind turned flesh and making him fleshly in all the actings of it.

Some have disputed for reason in beasts, asserting that they (at least some of them) have a knowledge and wisdom, more than sensitive. Sure it is that the unregenerate hath not the understanding of a man , nor of many Beast. For, when the Ox knoweth his owner, and the Ass his Masters Crib: Man doth not know his Maker, yea, they that call themselves his own people; do not consider the works of the Lord, nor the operation of his hands . The Stork in the heavens knoweth her appointed times, and the turtle, and the crane, and the swallow observe the time of their coming, but this man knoweth not the judgment of the Lord . All the unregenerate are a people of no understanding; therefore he that made them will not have mercy on them, and he that formed them will show them no favor . Well therefore may we, even in this sense conclude of the hypocrite, that he also is but flesh , without any mind, or heart, or soul for God. The Scripture knoweth no inner-man, but grace , which is called the hidden man of the heart, even in a gracious woman , as well as in a man.

Thus only the Christian hath an inner-man, which is his Cittadel, whereinto the flesh entereth not; although even in his natural mind. Flesh hath her strong hold , for which it may be called his fleshly mind , so far as flesh hath yet place in his mind. The hypocrite and unregenerate man is all body and members, without a soul; all outer man, no inner-man; a beast, and no man, in the things of God. The one, by help of the inner-man, is able to reflect upon himself, and to behold clearly as in a mirror, not only the new man, but all his earthly members of the Old man in him: the other, for want of an inner-man, cannot know himself as he is, to be only flesh, because the carnal eye cannot see corruption, no not in the glass of the Law.

The Christian looketh upon, and entertaineth corruption as a Rebel. [Character 10]

He hath a new Lord, and a new Law. And while the old Law of sin shows itself in his members of the body of sin within him, he looks upon that as warring, or rebelling against the Law of his mind ; setting up not only sin against grace; but, a Law, against Law, that gives warrant to commit iniquity by a Law. Therefore he disarmeth this Rebel as much as he may; herein imitating the wisdom of the Philistines (though in a more just cause) who, having gotten advantage of the Israelites, disarmed them: For so, grace taketh away the weapons of sin (which are our members ) from corruption, and giveth them unto God .

Or herein, he rather dealeth with the Old man, as his Lord hath done by that strong man armed, the Devil, keeping his Palace and his goods in peace: for Christ, a stronger than he, came upon him, and overcame him, and taking from him all his armor wherein he trusted, he divided the spoil . So the Christian never gives over fighting with the flesh, till he hath put it to the Sword; and, as David dealt with Goliath, take off his head, and given his carcass to the fowls of the air, and to the wild beasts of the field .

Yet, as, notwithstanding all the policy and vigilancy of the Philistines to disarm Israel, Saul or Jonathan might catch a Spear, so, for all the endeavor and diligence of grace, corruption may haply, catch an eye, and cause it to look after a woman to lust after her ; or, some other member▪ and make it a weapon of unrighteousness unto sin, ere the Christian be aware, (as we see in David ) to the wounding and endangering of the whole man. Therefore he is the more careful to keep his watch, and will never make league, or truce with it, upon any conditions.

Contrarily, In the unregenerate and hypocrite this Rebel hath peaceable abode, and Dominion.

Corruption in him hath the whole house of nature for his Arsenal, and quarter. He commandeth all; and welcome. He either feareth no War, or prepareth to make resistance. Every member is a weapon, and every faculty is an Armourer, to forge and furbush the Artillery of sin. He expects a foreign War from the New man and the Law of God, which he extremely hateth and opposeth, and therefore calls in this Pharaoh Necho, this Egyptian King to his aid, although a Rebel to his Sovereign.

And so far doth he give up his power to this rebellious In-mate, as he is content to let the very Law itself to make him more wicked than otherwise he would be , merely to comply with this tyrannical guest. For, as the lime burneth, by pouring on water, which should in reason quench it; so concupiscence is increased by the Law, which should by right destroy and abolish it. And so, the War which should be waged with this Rebel is carried on against the Law, and that with such spite, as to do whatsoever may cross the Law, upon this very reason only that he will cross it.

But the hypocrite in this state feareth no Civil War, between him and his companion, or rather Lord, the Old man within him. All is quiet within; saving as Thieves sometimes fall out, and wicked men wrangle one with another among themselves: so possibly the hypocrite and corruption, upon some points may jangle and squabble. But whether side soever prevaileth, it matters not: sin and Satan are sure to be no losers, but gainers by it. For, by this division, the regiment or government of sin becometh more certain, and more dreadful. When the breach is made up, the hypocrite must part with somewhat more than he did before; and the other, who at first seemed to be confined within some certain limits and laws, by degrees comes to exercise an absolute arbitrary tyranny; and the hypocrite dares do no more, but say, I thank you, Sir.

Thus, the Christian opposing sin as a Rebel, is at peace with God; the hypocrite entertaining sin, as a friend maketh himself a Rebel. Corruption in the regenerate is like a Tyrone in Ireland, affronted by the royal forces, till he be mastered and made prisoner by the forces of Christ, the graces of the Spirit: in the other, it is like the Great Turk in Constantinople, ruling all by power, without resistance, yet without right.

[Character 11] The regenerate man may be taken prisoner, and led captive by corruption by force, but not by consent.

He is too often a prisoner, but he never goes into prison of himself. He will not buy his liberty to sin, by yielding himself a servant or a prisoner to sin. He is a prisoner that watcheth all opportunities, and useth all his skill and cunning to break prison.

It was said of Jacob and Esau, that the elder should serve the younger , yet sometimes Esau got the mastery. So it is in this case, Corruption, the Esau, is the firstborn, and to be reckoned among the Latian Aborigines, or Athenian Autochthones the first Inhabitants that were the natives of the place; and Grace, as Jacob, is the puny: and, ordinarily, that is verified, the elder is servant to the younger, corruption is under the command of grace: but, it may, and doth sometimes come to pass, that wicked and cursed Esau gets the mastery, and leads Jacob captive: and then, woe to Jacob.

Then Paul himself may justly cry out, O wretched man that I am! Fo • , if this Esau might have his will, he would make a quick dispatch of Jacob, he would smite also the mother with the children And can there be anymore added to show the misery of a regenerate man? Can he desire this day of misery? It is his misery that he hath corruption dwelling in him: but, to let it encroach upon him, to usurp over grace; to rebel against and trample upon his better part, to make laws to cross the law of grace, to rend him asunder, to divide himself from himself, and finally to lead him captive after the triumphant chariot of sin and of death, this is intolerable, and such a captivity as the Christian cannot possibly give consent unto; but rather resisteth unto blood striving against sin, till he can hold out no longer: as well knowing that it wi • l be sad with him, when he must be forced to crave quarter of this implacable enemy.

This makes him like Eumenes, (that famous Macedonian, so dear to Philip, and after to Alexander ) who after many battles fought and victories achieved, was betrayed by his own soldiers, and delivered into the power of the enemy. Yet for all this, a Christian is free: and only he is free. He may be surprised by fear, and detained for a season; but, yet free in mind and in heart, which he demonstrateth by his complaining of his captivity, O wretched man, &c. no man is willingly wretched, nor unwillingly happy. He is not quiet in this imprisonment, but seeks out for rescue, and at length obtains it of Christ himself, for which he gives thanks from his heart .

Contrariwise, the hypocrite and unregenerate is held captive; but, voluntarily.

He croucheth and fawneth, yea, falls at the foot of the old man, as Judah and his brethren, to Joseph, even when they had done him no wrong, but he had put a trick upon them, to scare, and fright them: And, in an insinuating way, unworthily saith, What shall I say unto my Lord, &c: Behold we are my Lord's servants, &c . He is a willing captive, a voluntary slave, as appears by this, that he never feeleth or complaineth of his captivity as one desirous to be released; yea, so far from complaining, that he is angry and complaineth of any man that takes notice that he is a prisoner. He is of the Pharisees mind, that will not be beholding to Christ to set them free, we were never in bondage to any man .

He is Satan's slave, taken captive not only by Satan's will ; but, by his own. He will not stay till the devil make him blind, or deaf, but he winketh with his eyes, and stoppeth his ears himself . It is the mind and will, that makes the man a captive. Till these give him up, he is a free-man in himself, even which he is a prisoner unto another. Such as are slaves to sin (as all unregenerate men are) 〈 in non-Latin alphabet 〉 , they have given up themselves to lasciviousness, to work wick • dnesse with greediness . If corruption dare not, or will not adventure to take them prisoners, they will come and render up themselves.

God indeed giveth such up ; but, it is first, to their own hearts lusts Then, to Satan . And then, they run, they rush into wickedness, as the horse rusheth into the battle : so that they may well say with that elegant Poet , rapimur vitiis, trahimú • que volentes. We are hurried headlong by vices, and are willing enough thereunto. Every such sinner is holden with the cords of his own sin . Sin is a cord, and the sinner is content, as Sampson to be bound with it, even when he cannot so easily as Sampson, knap it in pieces. He will let sin bind him, and bind him as fast as it can. Yea, he will strain this cord, if too short to make him sure; that so, he may draw iniquity with cords of vanity, and sin as it were with a cart-rope , that will not break.

Nectunt quâ valeant trahi catenam . Sinners prepare the chain by which they may be hailed to prison. He need not be driven to the slaughter: he is no sooner tempted, but he goeth straightway as the Ox , that dreameth of a fresh pasture, and so goeth willingly to the slaughter-house. The hypocrite fears nothing, he is happy enough. He distrusteth nothing, he is strong enough: no need of Christ, he is good enough: he desires no rescue, he is free enough: he gives no thanks, he is proud enough.

Thus, the Christian is as Jehoshaphat, encompassed with Aramites, but presently crieth out of the danger, and is delivered : the other when ensnared, goeth merrily, as a fool to the correction of the stocks ; or as Agag, that goeth pleasantly to execution . The one is as Paul, sold under sin , ( 〈 in non-Latin alphabet 〉 , hasta captus sub hasta venditus; for so was the manner, to sell for slaves such as were taken in the wars:) but the other as Ahab, sells himself to work wickedness ; and so, is worthy to be a villain, that selleth himself for a slave. The one tempereth corruption what he may, that it may not prevail too far; the other temporizeth with it, till he become an absolute slave.

CHAP. III. A Christian disadvantaged by Parentage or defects of body. Is he, in whom the imperfections and blemishes of Nature, or of the outward man, are a discouragement, and a disparagement to grace.

NAture is many ways a step-mother to grace; and this way among the rest, that, by means of bodily defects and blemishes by birth, or happening afterwards by Providence, the vigor of the mind is much weakened, especially in the pursuit of heavenly things: And, the Christian, disheartened, until grace so far prevail, as to compensate the defects of nature. And this it doth, by supplying him with a comeliness of a better kind than that of nature, or of the body: because it not only covereth the deformities of nature, but advanceth the beauties of grace.

This is a subject wherein not all, but some Christians only, are concerned: namely, such as labor under some particular blemishes, or defects, happening in respect of Nation, wicked and unworthy Parents, illegitimate procreation, bodily deformity, or infirmity by lameness or sickness. Of all which, the Holy Ghost taketh notice; but in different manner. When he looks upon these things in relation to the Law, he marks them with a cole. When he beholds them in a Christian freed from that law, yet subject to these, or any of these infirmities, he speaks comfort and encouragement.

These, or most of them were prejudicial, under the Old Testament, in relation to the Ordinances and Privileges of the Law. A stranger or servant uncircumcised, might not eat the Passover . If he would worship, it must be at a distance, not approaching so near as an Israelite, until the middle wall of partition was broken down . Nor might God's own people offer anything to God, which the hands of a stranger had touched; had he been but a servant, and, at his Masters command, but brought it to the place where the Master was to deliver it into the hands of the Priest . A bastard might not enter into the Congregation of the Lord, even to his tenth generation , although circumcised. He might not claim the privileges of one of God's people; although both his Parents were of Abraham according to the flesh.

Deformity of body, made even the sons of Aaron uncapable of exercising the Priesthood. None that was blind, lame, flat nos'd, broken footed, broken handed, broken backed; or, had anything superfluous; or, was a dwarf; or, had a blemish in his eye; or, were scurvy, scabbed, or had his stones broken (which argues a rejection of those who had the most secret infirmities of body) might not come nigh, to offer the offerings of the Lord .

The bodies of the sacrifices of themselves must then be all perfect also. Whatsoever had any blemish, might not be offered . Blind, or broken, or maimed, or having a wen, or scurvey, or scabbed, or having anything superfluous, or lacking his parts; or, that is bruised, or broken, or cut, might not be offered: for, it should not be accepted . Neither would God permit any legal uncleanness of body, in those that brought a sacrifice, whether it were by running in the reins , noctornal pollution , or by touching any dead body, either of man, or beast : or, were smitten with leprosy ; or were any other way unclean, according to the rules and repute of the Levitical Law.

No man, even of Aaron's sons, if, a leper; or, had the running of the reins; or, if he had but touched anything that was unclean by the dead; or had his seed going from him; or, touched any creeping thing, or any man of whom he might take uncleanness, might eat of the holy things, until he had washed his flesh with water , and were legally clean.

But, under the Gospel; and, in relation to the Covenant of Grace, (even while the first Tabernacle, and Levitical Ordinances were yet standing, as well as sithence) Nation, Parentage, Beauty, Strength, &c. were not, are not either necessary to acceptance, or furtherances unto grace, (although blessings in themselves;) but, for the most part, through abuses, hindrances thereunto. And therefore, the want of those things cannot exclude from grace; albeit it may daunt, and weaken the hands of some, subject to such defects; until, by the help of grace, they be made truly holy, and so (notwithstanding these disadvantages) become more excellent than their neighbors void of grace, although adorned with all those things which nature can furnish a mere natural man withal, to make a fairer show to the world.

Yea, it pleaseth the wise and good God, who calleth not many mighty or noble , (yet, of them, some; willing that all, to wit, some of all Nations, and degrees, should be saved, ) that some, yea that the greater part of those that are effectually called, should want some privileges of nature that might commend them to the eyes of men, which are afforded to others. And yet even such deficients in nature, are made, by grace, far to excel, yea, to confound those, who have all that nature and birth can bestow upon them, but are empty of holiness.

The best Christians are not woven altogether of the woof of grace: nor, the worst men, with all the imperfections of nature. The best Christian is mixed with the warp of nature, not only as nature is corrupted in qualities by sin, but as deformed in the substance and faculties as a punishment of the first sin. And this nature hath many knots and knurles in it, that will show themselves in the wearing, notwithstanding all the endeavors of grace to smooth them. Howbeit, in the eyes of God, such a Christian, so prejudiced by nature, appeareth more beautiful than the best of those, who are warp, all nature.

On the contrary, the natural and bodily imperfections of the hypocrite and unregenerate; are servants to the vices of his soul.

Where grace interveneth not, it is a true rule, crooked bodies, crooked souls. And it is as true, of all other blemishes of nature, and bodily deformities. God doth not leave those marks of his displeasure and just indignation against sin in general, to be as bare bunches in a tree, or as scars that are healed in those particular persons so deformed; but, as Items and warnings to all that behold them, to take more special heed of them, as of those that are more than ordinarily wicked and dangerous, where grace changeth not nature, by expelling those more than ordinary fumes and spumes of corrupt nature, out of such stigmatized bodies which naturally hold more of wickedness than others, as the wens or kernels dispersed into several parts of the natural body, draw and suck up the superfluities of nature that otherwise would distemper and oppress it.

He hath also a woof added to his warp: not that of the regenerate, which is the woof of grace; but, of custom, and ill manners, conformable to his defects of nature, body, or breeding. And so, being accustomed to do evil ; he cannot but be exceeding sinful; and, the more means he hath to reclaim him, the more sinful he becomes . For, where deformity of body, or other defects or disparagements maketh a man to be slighted, jeered, or unacceptable, corruption of nature (without grace) puts him on to study revenge for the defects of nature; wherein, the devil exceedingly helpeth to make worse a crooked soul in a despicable body. It was not for nothing that God would not admit such to serve at his Altar, who useth not to take exception at such bodily blemishes, but where he finds something suitable thereunto in the soul, making it averse from his service.

Thus, the Christian laboring under natural or adventitious discouragements, is like a ship well built, that can, by the help of a prudent guide, make use of a cross wind, to carry on his voyage to heaven: the hypocrite and unregenerate, following only nature, and striving without grace, is as one that saileth to no purpose, as the wind and tide carry him. The one hath a beauty that covers all the deformities of nature; the other hath a lothsomnesse of soul that makes not only his body, but whole man (how perfect soever) the abhorrency of God and man.

[Character 1] A Christian may be disadvantaged inregard of his Nation or Country, yet without prejudice to his soul.

He may be the son of a stranger, yet (having joined himself to the Lord ) he shall have no cause to speak, saying, the Lord hath utterly separated me from his people . For, even him, joining himself to the Lord, to serve him, and to love the Name of the Lord to be his servant, keeping the Sabbath, and taking hold of his Covenant, will God bring to his holy mountain and make joyful in his house of prayer . Such an one shall soon perceive that God is no accepter of persons: but that, in every Nation, he that feareth him, and worketh righteousness, is accepted with him . Not only the Grecian is made equal with the Jew, without difference, or distinction, in the unity of the body of Christ : but also the Barbarian and Scythian are made equal with the Greek , who accounted all Nations beside themselves, barbarous: but more especially the Scythian; whence it became as great a wonder that Anacharsis should be a Philosopher, as to find Saul, among the Prophets .

The Cretans had a very ill name. Yea, one of their own Prophets, (or Poets ) testifieth of them, that they were always liars, evil beasts, slow bellies, which witness was true. Yet, Titus must not despair of making some good even among them; by rebuking them sharply that they might be sound in the faith ; who were usually joined with the worst in that common by-word, 〈 in non-Latin alphabet 〉 . Cappadocians, Cretans, and Cilicians begin their names with the same most unluckie letter, arguing their too much likeness in manners. Howbeit, we read of Saints even in Cappadocea , of Christians in Crete , and of brethren in Silicia . Yea, Paul himself was a Cilician, borne in Tarsus, as to the soil wherein he was brought forth , although by descent a Jew, to whom all the Alphabet can scarcely afford one comparable.

But a Christian hath not only his conversation in heaven , as a stranger sojourning or trafficking there, but he is a Citizen borne, and free of the heavenly Jerusalem, which is above, and free, and the mother of all believers, without difference of Nation or Country. For, of everyone that is borne of God, whether Babylonian, Philistine▪ Tyrian, Etheopian, &c. it shall be said, in relation to Zion, that this and that man was borne there , in regard of his acceptance with God, and of his admittance to all her privileges.

Whatsoever is barbarous in her disciples, Christianity banisheth: so that it is a wonder to see, that, notwithstanding all differences of regions and climates, they that fear God are all of the same condition and quality, and may be known to be the same fathers children. God turneth to all his people a pure language (or lip ) that they may all call upon the Name of the Lord, to serve him with one consent . In the very Cities of Egypt, they speak the language of Canaan .

Howbeit, as the Ephraimites were discovered by pronouncing Sibboleth instead of Shibboleth . And as Livy, although an elegant Latinist, as well as a grave Historian, being a Patavian (that is, borne in Padua ) could not forbear to use some Patavinity in his style (as Quintilian terms it ) that is, some expressions and language which argued him to be of that City: so the dear Saints of God may possibly carry some Patronimical mark of their Country and Education, in their behavior, not becoming the graces of God in them, (as we see in some, rudely, and meanly bred;) yet such, as may consist with true sanctification, although tann'd and brought almost into the Black-mores hue by such imperfections.

Contrarily, the unregenerate bears that native reproach, not only to his grave, but to his damnation.

He is one of those that not only derive from Japheth, and is a Gentile by progeny, which is in every age the worse for the wearing; but he is stigmatized to be a sinner of the Gentiles . By continuance in sin and infidelity making him a perpetual stranger to God and Christ. Such an one was Doeg, who being wicked and bloody, is thrice in one chapter , and once in the book of Psalms ▪ called, by way of reproach, Doeg the Edomite, for that (at the command of Saul ) he butchered in one day eighty five persons that wear a linen Ephod, and destroyed Nob the city of the Priests, killing men, women, children and sucklings, and oxen, asses, and sheep with the edge of the sword .

Thus also Haman, another egg of the same bird, to wit, of the stock of Esau, is branded with his pedigree several times, as a mark of disgrace; Haman the son of Hammedatha the Agagite : who was an Amalekite, and the worst slip of the basest issue of Esau. For, however he were of the race of the Kings of the Amalekites, to which the common name was Agag, (as Pharaoh, and afterwards Ptolemy, to the Kings of Egypt ) as appears by comparing several Scriptures together; yet Agag descended of Amalech, the base son of Eliphaz, the eldest son of Esau . So that though the Agagites were gotten highest among the Amalekites, yet were they the most mischievous to Israel, as appears by the severity used by Samuel upon Agag, even after Saul had spared him . Yea, the whole race of Edom, (a name of scorn given to Esau , and therefore often given as a brand in Scripture to his posterity ) is not only shamed and condemned for their implacable cruelty to Jacob their brothers seed , but made and called the people of God's curse .

Many of that family have been noted to be extremely wicked, among whom, Herod the Great was one of whom it might truly be said — Ardet vitio gentis suóque he flamed under all the vices of his Nation, and his own to boot. He it was that got the complete Mastery of Jacob , when he came, by the favor of Augustus, to be made King over the race of Jacob, when Shiloh came, and the Scepter departed from Judah . But, we never read of any one good of that stock, unless Eliphaz the Temanite, the friend of Job , who descended of Teman eldest son to Eliphaz the first borne of Esau, by Adah his wife . Therefore are they joined-together with Ishmaelites, Moabites, Hagarens, Gebal and Ammon , &c. who by an epidemical hatred were perpetual enemies to the Church of God, for which he called them his evil neighbors, whom he plucked out of their land , and left their name for a curse unto his people, to all generations.

Thus, the regenerate are as useful plants which being removed, do alter their nature according to the soil whereinto they are transplanted: but the unregenerate are as those Travelers of whom it may be said, Coelum, non animum mutant, they change climate, but not their mind and disposition: They are moveable in regard of place, but immutable in regard of their perverseness of heart. The one are strangers, but naturalized in condition and affection; the other are estranged from the womb ; and so, continue aliens from the Common-wealth of Israel, and strangers from the Covenant of Promise .

A Christian may be the child of mean, yea, of very wicked Parents, and yet himself [Character 2] may have God for his Father.

That God who looks not at nature, (so as to have respect of persons ) but acteth according to his own free grace, delighteth to act most, where his grace may appear most free. Not that God delighteth to see men poor, much less to take any pleasure in their wickedness: but as ordering the meanness, and wickedness of men so, as that neither of them shall be an hindrance to his free grace. For, he chooseth the poor of this world, to make them rich in faith and heirs of the Kingdom : and that, not without great wisdom, as well as goodness: for God hath chosen the base things of the world, and things which are despised; yea, and things that are not, to bring to naught things that are; that no flesh should glory in his presence .

Nor is the wickedness of the parent (which may be a grief to the child, and a prejudice among men) any bar to the free grace of God to the child. For, albeit he visit the sins of the fathers upon the children, to the third and fourth generation of them that hate him: yet it is only upon such children as live and continue in the same sins of their fathers: not upon those that fear and love him. And so it is in the case of mothers, as well as of the fathers. Where sin runs in a line, it proves like a snowball, bigger and bigger; and so, the provocation being not only continued, but augmented, it cannot be expected but that the judgment should be not only lengthened, but very grievous, like the thunder and hail, and fire that ran along upon the ground in the land of Egypt .

But, where the course of sin is cut off, and God honored and served by the son, that was highly dishonored by the Father, the son shall never need to fear to have his teeth set on edge, by the sour grapes that were eaten by his father ; but he shall ever find that verified by God, them that honor me, I will honor . Yea, it not seldom happens, that where grace is bestowed upon the son of a wicked father, that son out-shines most of his contemporaries that are eminent for Religion.

Who, that ever had sat on the throne of Judah, was worse than Ahaz? For besides all the wickedness he committed in the business of the Altar of Damascus, and his sacrilege, in the house of the Lord ; but, in the time of his distress did he trespass yet more against the Lord (so that the Spirit of God points the finger to him as to the monster of his age, this is that King Ahaz. ) For he sacrificed to the gods of Damascus, which smote him. And he said, because the gods of Syria help them, therefore will I sacrifice to them, that they may help me: but they proved the ruin of him, and of all Israel . Yet he was the father of good Hezekiah , who was not only an excellent Prince, but an excellent man.

So, incomparable Josiah (like unto whom there was no King before him, &c. neither after him arose any like him ) was the son of wicked, most wicked Amon, that for his wickedness and tyranny, was slain by his servants in his own house . And even Jeroboam himself that had made so many thousands to commit idolatry, had yet one son, in whom there was found some good thing towards the Lord God of Israel . Yea, the Lord himself puts the case of the good son of a wicked father, who shall not be excluded from mercy for the wickedness of the father . It cannot be but a reproach among men, and a blot to a child of God: yet the power of God over-mastereth all.

Contrariwise, In the unregenerate personal and paternal corruptions are hereditary.

Original corruption is hereditary to all. So also, till regeneration, are personal corruptions: they descend to posterity, until God, by his grace, dry up that issue, as the leprosy of Naaman, that fell upon the seed of Gehazi forever, as well as upon himself . It is true, that everyone of the race do not perhaps equally give vent to the same wickedness, in the same manner and degree, because some are held in by restraining grace; others, by education; and some, by the minglings of the concurrent substance of the parents, may somewhat vary the constitution, and consequently the disposition inclining him more to some other corruption. But, ordinarily what ever was the predominant corruption in the ancestour, runs strongest in the veins and inclination of the posterity, until the branches of this wild Olive tree be planted into the true Olive, to partake of the root and fatness of the same .

Thus Belshazzar (a chip of a proud block) walked in the steps of haughty Nebuchadnezzar his father, imitating his fathers pride, notwithstanding the dreadful example of God's hand upon his father in so fearful a manner . As the fathers heart was lifted up, and his mind hardened in pride, so was the sons, though he knew all that which befell his father , and therefore not only was he himself slain, but the Kingdom and Empire of the Chaldeans translated to the Medes .

Of Jeroboams race there lived not one good: yea, all his successors trod in the same paths which he first walked in himself: so that from first to last, Jehu himself not excepted , they were all wicked, verifying the proverb, 〈 in non-Latin alphabet 〉 , an ill egg of an ill crow. And in this case the birth often follows the belly, whom many though they had good fathers followed, as is noted in the holy story, wherein, as a reason of the wickedness of Princes, the names of their M • thers are inserted: but especially that one marriage of Athaliah the daughter of Ahab, unto Jehoram, the son of Jehoshaphat , is noted as the occasion not only of much sin and mischief committed by Jehoram in his reign , (who did evil in the sight of the Lord, because he had the daughter of Ahab to wife ) but also of a continued succession of iniquity and misery for seven generations. Not one good King to sit upon the Throne of David from Jehoshaphat to Hezekiah.

Thus, the true Christian descended of wicked parents, doth as Pharaohs daughter was taught, He forgetth his own people, and his fathers house: But of the unregenerate so descended, it may be said as of sinful Jerusalem, Thy father was an Amorite, and thy mother an Hittite : and, as is the mother, so is the daughter : the one is as a Cedar graffed upon a shrub, or a Fir-tree instead of a Throne ; the other is as the Vine which is of the Vine of Sodom and of the fields of Gomorrah .

To the Christian, even bastardy hinders not the heavenly birth. [Character 3]

He who is carnally mis-begotten of man, may, notwithstanding that blemish, afterwards be spiritually begotten of God. This sin of the parents is not imputed to the child, who was not in fault of such an issue. Many have been famous men that have been so begotten. Of their valor and prowess beyond others there may be given a reason in nature: many of them also studying to wipe off the blot of their illegitimate conception, with generous and heroic attempts worthy of noble spirits. But, of their being born again no reason can (nor need) be given but the free grace of God even to some such spurious slips.

Jepthe, although base borne, is ennobled by his faith , being ranged in the list of those glorious Worthies which make up that cloud of witnesses, propounded for patterns to all believers▪ to run with patience the race that is set before them . Yea, even in Christ's own pedigree; even Pharez is not omitted , although begotten in incest . Which may comfort a Christian apt to be too much dejected, if lying under such a blot.

The like may be said against the discouragement and disparagement of being descended of base parents, or being the son or daughter of a slave, or of a bondwoman. For that also may be incident to an heir of grace: for the body of Christ consisteth of bond as well as of free ; or rather, of no distinction between bond and free. And so that the son of the bondwoman becomes the son of the free woman; so that he no longer a child of the bondwoman, but of the free .

On the contrary, the unregenerate beareth not only the shame but the sin of his birth, with interest.

It becomes his shame and sin, ofttimes by being afterwards more faulty in the same kind himself; or, at least it makes him impudent, insolent, envious, as may be notoriously seen in Abimelech , the base son of Gideon : and in that cursed mungrel begotten by an Egyptian, on an Israelitish woman, which son striving with a man of Israel, blasphemed , and was afterwards stoned for it. To whom we may very well add Caesar Borgia the bastard of Pope Alexander the sixth, a man so extremely wicked beyond all that were before him, that Matchiavel maketh him the Idea and pattern of his damned policy. All baseness and incivility is usually found in every base and brutish generation, as a professed enemy to Christian ingenuity, as abundantly appears in the wild and untamed Irish, who abhor all Religon (except the slavery of Popery) and government.

Yea, such is the fruitfulness of sin, in what soil soever it takes root, that the longer it stays in a family, the worse it grows: not as trees planted in an orchard, which, by time sucks out the heart of the ground, and so they become sterile, and at length die of themselves; but, as nettles in a dunghill, that every time they seed, do multiply, and send forth more and worse fruit; according to that no less elegant than true expression of a vicious Poet ,

Thus, the Christian, from the basest dung-hill riseth up as high as heaven; the unregenerate, from a spurious original, grows down-ward as low as hell: the one, if good, none better: the other, if bad, none worse.

[Character 4] The Christian is sometimes subject to deformity and ill shape of body.

Deformity, whether by nature, or accident, is a disparagement to virtue, and a blemish to noble actions: but, it is overcome by grace, which makes even blackness to be comely. For Ebed-melech the Ethiopian, or black-more, was yet a man beautiful by grace, showing more courage for God, and compassion to his Prophet, than all the great men and Jews in Zedekiahs Court . The Ethiopian Eunuch, washed by baptism, had a white soul .

Leah, though tender or bleer-eyed, yet was more amiable in the eyes of God than Rachel, who loved idols so well as to rob her own father of his gods ; and, to cover them with a lie . Ehud, though lame of his right hand, yet with his left hand, he was an instrument of killing Eglon the King of Moab , and thereby of delivering Israel out of the hands of the Moabites; but, of delivering the Moabites into the hands of Israel . Mephibosheth, lame by a fall at nurse , yet had a more loyal heart to God, and his servant David than the sycophant Ziba, his guardian, notwithstanding all his glavering .

He that lay at the p • ole of Bethesda many years and could not stir, nor obtain a cure, because others stepped in before him . He that was borne blind, and without all hope of cure : and the criple that lay at the beautiful gate of the Temple, to beg alms , not to expect cure, proved more valiant champions and stout confessors of Christ, and of the name of Jesus by which they were cured, than many of his professed Disciples, who, upon any offense taken, left him in plain ground, and would walk no more with him . And, these defects, even in those that are not cured, yet sanctified, they are helps to take off their affections from the world, which without just cause, so much contemneth them for those defects. The world is most crucified to him that is most crucified to the world .

Contrarily, to the unregenerate, bodily blemishes breed a greater deformity in the mind.

Men, so marked, grow either impudent, being inured to scorn: or envious against those of better feature, (giving out that they are wanton, or proud:) or, cruel and revengeful upon unkind nature; or insolent, in resisting the hand of God upon them; resolving rather to hazard life itself by undergoing desperate cures, than to lie under those deformities by God inflicted upon them: or, too self-loving, to bestow more upon themselves than is meet, to recompense the want of love and respect from others.

Hence that proverb, cavete ab ijs quos Deus signavit. Beware of them whom God hath marked. The best choice is, a sound mind in a sound body; a lovely mind in a beautiful body. But, if there must needs be a defect in either, better is wisdom which recompenceth the defect of bodily beauty, than folly where bodily feature excelleth , Ingenio formae damna rependo meae. My wit (said he) makes amends for the lack of beauty. But much more doth grace recompense the want of feature; and, the want of feature doth much add to the loathsomeness of a graceless soul.

Thus, the Christian is beautiful in the midst of deformity: the unregenerate is deformed, in the midst of beauty: the one is a crooked Saint; the other, a crooked Serpent.

A Christian may be abashed with sicklinesse, and impotency of body. [Character 5]

Even bodily health and strength are great helps to spiritual assaults, which work more upon sickness, weakness, age, &c. than upon others in whom nature sanctified can afford more helps to the inner man assaulted by frowardness, covetousness, timorousness and the like. Young men have more strength than others over-worn by age: and, if they have the Word of God abiding in them, they are strong indeed to overcome the evil one . The want therefore of health, strength, vigor of spirits must needs be a great disadvantage where-ever it lights: yet, where grace is and ruleth, these infirmities are an help to mortification, to patience, and to the neglect of worldly things.

For, the sick serve God in suffering patiently, as their proper obedience: for, even Christ himself is said to have learned obedience by the things which he suffered . The soul many times gets health by the sickness of the body. David never attained to a better temper and measure of spiritual health, than when he was most over-laid with bodily sickness, perhaps procured for the extremity of grief for his sins . Hence, the Eunuch may take comfort, although he be a dry and barren tree, that, by grace, he hath even in God's house, and within his walls, a place and name better than of sons and daughters, and that God will give him an everlasting name that shall not be cut off . And prayer better becometh age, than arms, and alms.

Contrariwise. A wicked man is never the weaker servant of sin, for bodily weakness.

If he be disabled from some sins, he is the more addicted to other. The continued adulterer, when disabled by his own wickedness as well as by age, to act that sin, is then as much in heart (if not more) a filthy person still, as in his greatest vigor of body; and, a greater teacher, and provoker of others to the same wickedness. Men turn pandors; and harlots become bauds to others, not only for lucre, but for love of the sin. Otherwise other trades less sinful, and more advantageous would be taken up by them. That course of life which any man voluntarily taketh up, especially if unlawful and dangerous proclaimeth to all, which way the heart is most bent.

So witches, and other envious persons, the more unable to wreak their teen upon such as they hate, malice supplieth the defect of natural abilities, or of want of power, and opportunity: and, rather than fail, the devil himself is called in to assist them in their devilish designs. So others, grow more froward to all about them, in time of sickness, as being more impatient and murmuring against God, because they have not health, limbs, strength, &c. as well as others. These, are not unlike the vassals of Antichrist, justly suffering extraordinary plagues for their voluntary slavery, that gnawed their tongues for pain, and blasphemed the God of heaven, because of their pains and their sores, but repented not of their deeds .

Thus, the Christian is as Job, patiently suffering the hand of God, and blessing his name, even when smitten not only in his goods and relations, but in his own person, so that his flesh is clothed with worms, and clods of dust, and his skin broken, and become loathsome , and his very breath become strange to his wife ; the hypocrite and unregenerate is as Jobs wife, that persuadeth him rather than to live longer under such misery, to curse God, and die : that is, so to provoke God by cursing and blasphemy, as to draw out his hand against him to smite him with death, and thereby to rid him (as she conceived) out of his pain: the one is as the converted thief upon the Cross, rebuking his fellow, and praying to Christ: the other is as the unconverted thief, that, for anguish, reviled Christ, and died blapspheming.

CHAP. IV. A Christian laboring under natural defects of the mind, Is he in whom the temperature and constitution of the body are an hindrance to the perfections of the soul.

THere are many defects in the mind (which are great disadvantages to nature as well as to grace) arising from the body. Here, that holdeth, the soul followeth the temperature of the body. For, otherwise, all men being left unto themselves, should be either foolish or wicked, or wise and honest, alike; because all men's souls are alike by Creation, and all alike partakers of original corruption. But nature is more bountiful to some than to others, even where there is not any discriminating grace from above, to distinguish them.

Great and manifold is the difference in men, in regard of complexion, and constitution. Some more witty, sober, constant, &c. some, more dull, blockish, lascivious, intemperate, fickle, &c. Whence the Philosophers are forced to acknowledge certain natural virtues, although they will not admit them to be 〈 in non-Latin alphabet 〉 , that is, virtues properly so called. And, among vices, some are acknowledged to be natural, as other ill qualities are contracted by disease, evil company, high feeding, idleness, &c. and some, brutish, incident to none but to such as are of savage disposition, as it is noted of Agrippa Posthumus, Grandchilde of Augustus , and sundry others.

In the wisdom therefore, that is after the flesh, (I mean not, corrupt wisdom, but that which is natural, and according to reason) there may be difference between one man and another: and, the disadvantage may fall to God's child, as is observed by him in whom are hidden all the treasures of wisdom and knowledge , that the children of this world are in their generation, wiser than the children of light : not wiser for heaven, but more subtle for themselves in the world. And such are they of whom the Apostle thus; not many wise men after the flesh, meaning it, not of sinful corruption, but of the emprovement of nature , which being renewed and assisted by grace, makes a far greater emprovement than the world is capable of.

On the contrary, the unregenerate excuseth the imperfections of his soul, by the constitution of his body.

The sins of his soul take Sanctuary under the temperature of his body; and he thinks this to be (if not warrant, yet) excuse sufficient for all his exorbitances. If overtaken with lust, drunkenness, choller, &c. his plea is this; It is my nature, I cannot help it, the very constitution of my body carries me violently upon it, I hope God will not impute it, &c. This Apology, although Nabal had not the wisdom to make for himself, yet Abigail his wife made it for him, to his shame, although to his safety. Let not my Lord regard this man of Belial, even Nabal: for as his name is, so is he. Nabal is his name, and folly is with him . Even fools have so much wit, as to think all they do must pass without offense, because of their folly, which wise men will rather contemn, than take notice of.

But, the unregenerate under color of fatuity, and defects of nature borne together with him, endeavors to make use of that plea to excuse all that folly which he, by the sinfulness and malice of his heart, hath contracted, and as it were engraffed upon the other: yea, which he, without just cause of complaining of the defects of nature, would father upon nature, to excuse the wickedness of his heart, when nature is no way deficient, but liberal to him. Thus, the fool (in the Original, it is, Nabal) hath said in his heart there is no God . It is not the natural fool, but Nabal that saith so. And, Nabal is no Natural, as appears by the churlish arguments he used against supplying of David. Who is David, and who is the son of Jesse? He knew him well enough; for he knew his Parentage (which David's servants did not tell him:) and so his interrogation, is not made as not knowing him; but as scorning him and his request. The observation also that he maketh of servants breaking away from their Masters, was a close and malicious quip to David, for his flying from Saul. There be many servants nowadays that break away every man from his Master . Shall I then take my bread and my flesh that I have killed for my shearers, and give it unto men whom I know not whence they be? These words have weight in them, and not easily to be answered (if David were such as Nabal would pretend him to be,) therefore, not the words of a natural. Yet the wicked fool clothes himself under this Livery of a natural, and so thinks he may speak of God what he list, because forsooth, he knows no better.

Thus, the Christian laboreth under natural defects of the mind with a desire to be rid of them, as David and his men kept on the other side of the mountain, making haste to get away from Saul : the unregenerate desires to retain those defects; and, to make show of those that are not in him, to cover that sinfulness with which he aboundeth: not unlike to David in another case , who feigned himself mad, and scrabled on the doors, and let his spittle fall upon his beard; that he might not be found out to be what he was: the one looks upon such defects as a blemish; the other, as a fence.

A Christian may be a dullard in regard of understanding and capacity. [Character 1]

In regard of natural capacity he may be heavy and dull; but yet, in the things of God, he is taught by a Law that maketh wise the simple . Such naturally, are most scholars in the School of Christ: very children in understanding , dull of hearing , and, dull of apprehension as those that are but newly weaned from the milk, and drawn from the breasts, to whom precept must be upon precept, precept upon precept, line upon line, here a little and there a little : and yet all little enough to make them to understand doctrine.

Many Christians are troubled with this dullness, in so much that whereas for the time they might have been teachers, they have need that one teach them again which he the first principles of the Oracles of God, and are such as have need of milk, and not of strong meat, being unskillful in the word of righteousness, for they are babes . We see this in the very Apostles themselves who understood not many of those things which Christ preached unto them, although to them it were given to understand the mysteries of the Kingdom of Heaven , in regard of grace bestowed by God, not of nature, to be of quick understanding in those mysteries.

They are perpetual petties and A. B.C-daries in the things of the Kingdom. And that not only in regard of the common and human inability for the high mysteries of godliness which every sanctified man best seeth and most bewaileth in himself, saying with Agur, Surely I am more brutish than any man, and have not the understanding of a man : but also in regard of personal and special dullness, more in some than in others; and, sometimes more in a Christian than in a child of wrath. There are some good men of whom Christ (who used not to upbraid, without great cause) was fain to complain, saying, O fools, and slow of heart, to believe all that the Prophets have spoken . Yea, he found cause to upbraid the eleven Apostles, with their unbelief, and hardness of heart .

It is true that God requireth not of every man alike measure, nor alike clearness, of knowledge. He requireth not so much knowledge in a Disciple, as in a Teacher: nor so much of one private Christian as of another: because he knoweth our frame , the very constitution of our bodies which furthereth, or hindereth the understanding of the mind. Some are able to wade through all, or most controversies; others are not to be admitted to be so much as present at doubtful disputations .

It is enough for such to hold the Head; and that also so far as it hath been taught them, and as they are able to receive teaching: beyond which, no prejudice lieth unless negligence intervene: it so falling out sometimes that some Christians may be ignorant of some material points; as they who said, we have not so much as heard whether there be an Holy Ghost ; yet without danger. For these were believers, as there appears; and, it was the Holy Ghost, the Spirit of faith , that enabled them to believe: forasmuch as no man can say (believing what he saith) that Jesus is the Lord, but by the Holy Ghost .

A Christian therefore that holdeth the foundation, may not come to the knowledge of some things, which yet are in him. And it fareth with him in point of quickness of apprehension, as with many in the point of evidence and assurance of God's love in Christ, to their souls. Assurance cannot be discerned in a fog, or mist of temptation, spiritual desertion, or grievous falls. These for the present casteth them into a swoon that seems to lay them for dead; so that they lie sprawling for life upon the ground, having no sense in themselves that they are alive. So doth dullness of capacity disable a man to apprehend and know the things which the Holy Ghost hath undoubtedly wrought in him: which defect is, in many, very hard (if not impossible) to be cured: because although qualities be alterable and altered by grace, yet not the natural constitution: in the room whereof, faith comes and enables to believe whatever God speaketh, though the believer cannot apprehend the reason or depth of what is spoken; and, makes him when he cannot hold argument or disputes about the truth, to be able and willing to die for the truth. A great help hereunto, and to the sufficient knowledge of what a Christian yet apprehendeth not, is his sincere obedience to the truth known. For, if any man be a doer of his will, he shall know of the doctrine whether it be of God , and thats enough, till God illighten him further to look into the bowels of the doctrine itself to know what it is, as well as to know whose it is. Hence it cometh to pass that such Christians, who are later, and more weakly instructed, are yet sooner, and more persuaded of the truth of the Gospel, according to that prayer of Noah, God persuade Japheth to dwell in the tents of Shem . For which prayer we all his posterity to this day fare the better; so that, it is a wonder to see how such as understand little in worldly things, do (beyond expectation profit in the knowledge of heavenly; as hath been observed in some that were counted but Naturals, or little better.

Contrarily, the unregenerate, if he be dull in earthly things, he is a very block in heavenly.

Better beat anything into his head than Religion, because this is spiritual, and he is not so much as rational in his carnal condition. If no natural man can understand the things of God ; much less he, that hath obesum (though not laesum) principium, a gross and heavy brain or understanding. To him, main articles of faith, as to others, the great things of the Law, are counted strange things . He is ever learning, never learned . Nay haply, he is quick enough in other things, especially in evil things : only this way, his wit serveth him not.

Babes and Sucklings go before him , and understand more of these matters, than he either doth, or desires to do. He loves not to beat his brains about such matters. It is out of his element, as well as out of his learning. And the more he is advanced in the world, the less he is verst in the things of God, and the less capable he is of them. If he be thought fit to be a Judge; yet, if anything of Religion come before him, he neither doth, nor will understand it, nor thinks it worthy of his cognizance.

If any man be (as Paul was) accused of persuading men to worship God contrary to the Law, what cares he for God, or his Law either? He hath another Law to walk by, and therefore saith in such a case, as Gallio to the Jews, If it were a matter of wrong, or wicked lewdness, reason would that I should hear you: But; if it be a question of words, and names, of your Law, look ye to it: for I will be no Judge of such matters . He looks upon all debates and discourses touching Religion to be but some idle questions of their own superstition who set those questions on foot, and of one Jesus which was dead, whom some affirm to be alive . So that such an one, unto his natural ignorance addeth this bolt of willfulness and hardness of heart. Nor doth he account his dullness in this kind, the least disparagement: but thanketh God that he never troubled his head, or his heart about these things.

Thus, the Christian if he be weak in spirituals, he is weak in other things also; yea, when weak in other things, he is of best understanding in these: the unregenerate the more natural understanding he hath, the less he understandeth of the things of God. And his wit serves him better for any other thing. The one though a fool, shall not err in the high-way of God . The other is as a madman that understandeth well enough, in other matters; but, the things of God are the special subject of his frenzy and dotage.

In a Christian, prudence and discretion may be apparently wanting. [Character 2]

What Elihu the Buzite (descended of Buz the second son of Nahor, Abraham's brother said of Greatness and Age, Great men are not always wise, neither do the Aged understand judgment : is as true of many good and holy men, that they are not always so prudent and discreet in their walking, as the honor of Religion and grace would require. Not that they affect folly; but, because they are not able to reach wisdom in the managing of their affairs with discretion and judgment . For, as wisdom it too high for a fool , so is it sometimes too much out of the reach of some whom God hath made wise in the main, to bring them to heaven: although, in regard of circumspect walking , not so prudent as others, through the defect of nature.

Every head is not alike fit for deliberation: which defect makes many a good man's actions to savor of indiscretion. Great pity (were not God wiser than man) it should be so: and, that the fools of the world should see any cause to contemn a man Christianly wise: but, this being from a natural defect; and, in the principles of natural constitution and temper, cannot (without a miracle) be prevented, or removed, God is pleased by his own wisdom, to lead his own out of that Labarinth into which their own indiscretion hath brought them; while he taketh the wise in their own craftiness , making their wisdom to appear to be foolishness, altogether inconsistent with true wisdom, while the follies of his own, will stand well enough with wisdom, enough to save them.

Discretion is not common to all men; no, nor to all good men. Even these are subject to too many indiscretions, not only in the sight of God (before whom, the best do acknowledge their folly and brutishness but even before men also, who can quickly espy (for they look after nothing else) the silliness and simplicity of many Christian babes, whom God hath called to divine wisdom for the saving of their souls; but, not freed from natural incapacities in the sight of men, which makes them sometimes so weak in their carriage, as to deserve to be pronounced very babes and children; yea, carnal, and such as walk as men that have no true knowledge of God, nor interest in him: as the Corinthians who hotly contended about their teachers, which was the more excellent; which none but children and carnal men would have done .

Howbeit, even here, grace leaveth not the Christian without aid to bear him up in, and to carry him through this weakness of nature; but, bringeth him first into the Sanctuary , that is, sets him continually under the Word, the means of prudence, which giveth the true estimate of men and things. For, if human histories give, or be a means to give prudence, by recording what is past; much more doth God's story, which foretelleth things to come, and what will be the end not only of things, but of persons that walk on in their trespasses .

Unto which outward means God addeth his own Spirit of wisdom to instruct and teach him in the way that he should go; and to guide him with his eye . And so, the inspiration of the Almighty giveth understanding , even to him that is a child in understanding, so to train him up in the way he should go, that when he is old, he will not depart from it. . To which God yet adds, his own fear wrought by his own spirit, making a Christian to be of quick understanding in the fear of the Lord ; and, to be wiser than his enemies; as David, to be wiser than Ahithophel, whom he over-matched, in prayer ; and thereby God out-reached him in policy by a poor Archite whom Ahithophel scorned .

Yea, such a weakling by nature is taught to see so much of his own weakness, as to mistrust his own wisdom, and not to lean to his own understanding : but, to trust in the Lord only to direct his steps . Therefore, he puts himself under the wardship of the Word and Spirit: and, stands upon their guard against the wisely wits of the world. So that (as by the Germane policy against the Italians; and the Netherlanders, against the Spaniard) Satan hath more foils from the Christian, though he seem to be but simple and silly; than from all the worldly wise: because, though the Christian cannot answer his arguments, yet he hath the wit to bolt the door against him; when the worldly wise do set up both doors and gates unto him .

Contrariwise, the unregenerate, how wise soever in other things, is most sheepish and simple in the matters of salvation.

He is wise to do evil: but, to do good, he hath no knowledge, although he, by external profession, be ranged among God's people . He is, in his own conceit, as Tyre and Ziden, very wise : but, in the esteem of God, very brutish and foolish . So also are his children who glory to walk in the steps of their fathers, as if none in the world had trodden so good a path as they. Therefore, God not only pronounceth the fathers, fools; but saith also, they have sottish children , that resolve to be no wiser than their fathers; let God, and all the world do what they can to demonstrate their fathers to be fools; and, that there is no fool to the old fool.

Nor is this the condition of the meaner sort only, and such as have been but rudely bred, who can be no other but foolish, because poor: but, it is the disease even of the great ones too; who, one would think, should better know the way of the Lord, and the judgment of their God: but these are worse than the other (as having more wit, but no more wisdom) and are therefore poor, because foolish. They are not so ignorant as not to know the yoke, and bond of God: but yet so desperately wicked, as altogether to break the yoke, and to burst the bonds , which is much worse than not to know them.

Wherefore he that is naturally simple, is an easy prey to Satan, and to evil Counsel, yet is not so great a sinner as they that prey upon him; or, as they that seem to have more wit. For these make themselves simple, and so become dangerous fools, that though they know not how to honor God, and to do good, yet they can learn to swear, to lie, to steal, to commit adultery, &c. wherein they need no Tutors or Instructers, but the Devil and their own hearts.

Thus, the Christian is the wiser and stronger even for his natural simplicity and weakness , because grace teacheth him to clap all temptations under hatches. The unregenerate is the weaker, even for his natural wit and strength, because he thinks thereby to out-wit not only man, but even God himself. In the one, simplicity is a defense against Satan: in the other, a breach to let him in. If the one be foolish and simple; the other is frantic and mad.

[Character 3] A Christian may be weak and frail in memory through some defect in nature.

Memory is the Treasurer of the soul: or, that ability or faculty in man which receiving strong impression of an Object, firmly retaineth it and layeth it up, that it may bring it forth again upon all occasions, when called for. That which is most what looked upon as memory, is sensitive, which depends most upon the animal spirits, and the temperature of the brain, wherein, (that is, in the hinder part of the head, towards the spinal marrow, as in a place most retired, and least disturbed) sensitive memory is seated. If the animal spirits be not quick and active, common sense which apprehendeth, and the phantasy which frameth an image or impression of the object in the brain, will be dull in their offices to lay in anything, which memory should retain. And, if the temperature of the brain, be not as it ought, the memory cannot hold what is laid up in it.

Some tempers do dispose the brain to forgetfulness; or at least do indispose it to remembrance, making it futile, and fickle. If the brain be too moist and waterish, it is as wax boiling; which soon receives an impression, but retains it not, because it is too thin and fluid; as we see in children, who quickly learn a thing, and as soon forget it (unless it have something of wickedness in it, which sinful corruption helps to retain in the heart:) if the brain be too hot and dry, it receives no impression, as hard wax before it be melted; so, the dry brain of age. There must be a proportionable degree of moisture and heat, to receive an impression, and alike proportion of dryness and heat tempered with moisture and cold, to enable the brain to retain what is imprinted in. Hence Plato concludeth, that it is hard to find a prompt wit and a strong memory in the same man: because the one requires a brain more hot and dry (yet not in extremes, for that causeth madness;) the other requires the brain more cold and moist: yet not too much of either, for that would breed dullness, and blockish stupidity: which is the natural reason, why some are so dull of apprehension. This natural defect, wherever it happeneth, is a great affliction to divers of God's dear children who would fain remember what they hear, but their sive-like memory will not retain it. Yet God leaves them not without so much remedy and comfort, as puts them into a better condition in point of memory, than the strongest memory in the world that is merely natural.

His memory, how weak so ever, is sanctified, as well as his heart. So that, as God's grace appeareth in making him careful and diligent in the use of means, whereby what he cannot remember at once, by often hearing may be imprinted in his heart: So his heart being set on heavenly things, hardly forgetteth them, though other things pass away. For the edge of affection is apt to carve and make impression in the memory, of the things wherein a man delighteth. Thus, as the old man that loves money, hardly forgetteth his purse; or the young man, his mirth and pastime; so the children of God profess the dersie of their soul to be to his name, and to the remembrance of him .

Yea, he maketh advantage of a weak memory, to forget and pack away follies, vanities, and injuries, and such like as are not worth the keeping: as he that hath a running water by his door keepeth his house the cleaner, by conveying away of what otherwise would annoy him. By this means he that in cases of this nature should study the Art of forgetfulness, (as once Themistocles desired to do when one offered to teach him the Art of memory, ) hath the odds of others, in an easy forgetting of those evils which he ought not to remember.

Add hereunto, the assistance of God's holy Spirit that is graciously afforded to be his Remembrancer, who not only performeth the office of a Teacher to teach him all things; but, of a Prompter also, to bring all things to his remembrance whatsoever hath been spoken to him by Christ . So that, if his memory be weak; yet, by these additional and supernatural supplies it becomes best for the best things. Insomuch as he that cannot perhaps relate the order and frame of a Sermon, yet he catcheth somewhat of the substance of it that may best stand him instead, and hideth it in his heart. Or, if let it slip at present, yet he never gives over plodding and meditating upon it, till he recall and recover it. Or, if he be not able to bring it to remembrance by meditation at present; yet, when occasion is of practicing it to resist temptation, to support him in trouble, sickness, and to prepare him for death, it is a wonder to see how memory at such times will serve and help him. He remembers best at his greatest need: and he remembers to purpose, because he is ever better for what he remembereth. His memory leaves him a better Christian than it found him.

On the contrary, the unregenerate remembereth what is evil, and forgetteth all good things, without trouble.

If he forget any news, tales, sums of money, prizes of things, &c. He is ready to complain of his memory: but in the matters of God, he can see this defect long enough (if others let him alone) without complaining. If he be called upon to remember, or to confer about somewhat of the Sermon heard: then he will excuse himself by crying out of his memory. I have, saith he, a very bad memory, God help me. I would gladly remember somewhat, but indeed I cannot: yea, he accuseth his memory without cause, that all his willing forgetting of God , and of the words of his mouth, and the works of his hands may be unjustly charged upon his memory which is nothing else but the wickedness of his own heart that hath no delight in God, or his Word.

He is not only unmindful of God , but laboreth to put God out of his mind, and to thrust him from him, saying to God, depart from us, for we desire not the knowledge of thy ways . Heart saith so, though his tongue be silent. He is sorry his memory serveth him no better for worldly businesses; but he is glad of so good an excuse for not learning the things of God. I can remember nothing, saith he; why then should I go to Church?

But ask this man of any merry, (and perhaps obscene) jest, or discourse; a play, a tale, any matter of profit that he hath heard a long time sithence, haply but once, this he can remember well enough many years after: and if he happen to have forgotten any of it, he ruminates upon it, and scratcheth his head, useth all means to rub up his memory to call it to mind: and will not give over till he hath recovered it, and then he cries 〈 in non-Latin alphabet 〉 , I have found it, I have found it: which shows plainly that his want of memory in heavenly and spiritual things, is not from defect of nature, but from excess of sin.

Thus, the Christians memory is as a pure glass that will hold wine, but will burst with poison: but the memory of the unregenerate is like the Asses hoof, good only to hold poison. The memory of the one will one way or other retain what the soul needeth; the memory of the other, in reference to the things of God, is like the old vessel filled with new Wine, which breaketh the vessel.

A Christian may be naturally faint-hearted and cowardly.

[Character 4] Want of natural boldness arising from bodily distemper layeth a ground of faint-heartedness and infidelity even in the best. Faith helpeth courage, and courage helpeth faith: so want of courage impaireth faith; and want of faith weakeneth natural courage which must in a Christian take rise and wing from faith. Witness Gideon, Barak, Sampson, Jepthah, Samuel, David, &c. who through faith subdued Kingdoms, — stopped the mouths of Lions, — out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens . Much faith, much courage: little faith, little spirit, 〈 in non-Latin alphabet 〉 , men of little faith ever shake hands with the Pusillanimous. And weak minds have divers needless troubles, as too commonly is seen in good and holy persons.

Christ often checked his Disciples for weakness of faith and pusillinamity , as a thing unworthy of rational men, who by strength of reason might master divers doubts and racking thoughts which want of faith brings upon them. Courage is a goodly grace, wherein God himself delighteth : and it becometh none so well as a Believer, who hath more reason and better ground to be valiant than the greatest Spirit in the world that is void of faith. God stands by courage, and makes such instruments as he sets on work to act more than men. He casteth away none that is mighty in courage, till his work be done, yet he beareth with those that are weak and faint-hearted. Yea, he giveth power to the faint; and to them that have no migh, the increaseth strength .

Indeed, if the heart be false, and so become cowardly upon that account, God showeth not such favor. He doth good to such as be good, and to them that are upright in their hearts . He bindeth, and stitcheth up the riven heart, which otherwise would not hold the liquor of consolation . And, as David, so he provideth for his fainting soldiers, that even they also shall divide the spoil with the mighty. Yea, as Socrates fighting by Alcibiades, defended his Scholar; so the Lord standing at the right hand of his weak favorites, suffereth none to be too strong for them, but causeth all that oppose them to fall under them. For the Lord himself defendeth the Inhabitants of Jerusalem, and he that is feeble among them shall be as David; and, the house of David, as God . Hence it comes to pass that the Christian may well say, when I am weak, then am I strong : yea, so strong, that the gates of hell are not strong enough to prevail against him .

Contrarily, the unregenerate is most cowardly in the best cause.

So those false-hearted Spies, and faint-hearted Israelites, at the sight, or news of Giants in Canaan; Of whom they were so much afraid, notwithstanding God's promise and presence, that those Spies counted themselves but Grashoppers in comparison of the Anakims ; and all the congregation fell a howling, as if Moses and Aaron, yea, and God himself had betrayed them. Whereas Joshua and Caleb looked on those Giants but as bread for one breakfast for the people of God. So great is the odds between faith and infidelity in cases of difficulty.

The unregenerate is not so much valiant, as fool-hardy in the pursuit of evil: wherein the fool rageth, and is confident, even while the wise man is afraid and departeth from that evil . He can bend his tongue like a bow for lies: but he is not valiant for the truth upon the earth . Here he is a very craven, and coward: and therefore justly doth that befall him; the fear of man bringeth a snare . It casteth him into such a perplexity, that he knows not which way to turn him, nor how to extricate himself. The very Heathen Satirist hath well observed, and whipt this base cowardice in evil men.

Thus, the Christian is as the wise man in whom fear overcome by discretion, turns into valor: the hypocrite and wicked is as the horse that laughs at the Sword and Spear, but starts at a bird: for, he runneth desperately on the pikes of God's displeasure, but starteth at some great man's beck. The one, of a coward becomes valiant for God: the other is never so cowardly, as where there is most cause of courage.

The Christian, notwithstanding grace, is subject to evil inclinations. [Character 5]

He is inclined unto evil, not only because the seeds of original corruption are in him, not wholly destroyed; but because in some men the soil, being more apt, maketh some of those seeds to grow more rank. Philosophers have observed some natures are more apt for virtue, as Brutus: others, more averse, as Cassius; of whom any wickedness may be presumed. As therefore there are some natural virtues; so, some vices are to some men natural, bred as we say, with the bone, and for that cause will hardly out of the flesh.

In like manner of some that are regenerate it may be said, that to some vices, they are more prone than others to the same; or than themselves to other evils: some are more given to deceit and stealing; some to uncleanness, some to envy and malice, some to covetousness, &c. So that were it not for grace opposing those corruptions, they would be dangerous members. And well is it for them that there is anything of the Spirit lusting against the flesh , which still endeavors to hold up a Law in the members warring against grace .

But, however the Christian be washed from that filthiness, in regard of the guilt and stain, by justification; and in respect of the filth and power of it by sanctification; yet some tincture of that bad nature will remain. He is in this case as people borne under the Tropics, which may change their habit, diet, behavior, but not their color and complexion: (and yet healthful black, is better than puling white:) He is black by his complexion and temper as having some special corruption that finds him more work, and gives him more trouble than any other member of the old man within him: yet, the truth of grace remaining still in him, doth so keep down and master that corruption, that his spiritual comeliness is not taken away; but, at his worst, makes him fairer in God's eyes, than others that are not so much sullied and spotted with that particular infirmity.

Nature indeed is a great help, where it is rightly tempered. There reason giveth direction, inclination, facility: and diligence brings forth what perfection nature can afford. But grace is above all, which giveth what it findeth not, and useth whatsoever it either findeth or giveth. It ordereth even reason it self, or rather giveth new reason where the old is defective. It transformeth nature so far as to cleanse the heart , and to make easy and familiar the way of obedience . It giveth industry and watchfulness to the sluggish ; and, unto all these, it addeth a blessing.

Contrariwise, In the unregenerate, whatever evil was once bred in him, is still acted by him without redress, or remorse.

The inclinations that are in him to particular evils, are cherished and abetted: so as he gives them no check, upon the account of God or of grace. And therefore his thoughts are rather to make provision for the flesh , than any against it. And he not only nourisheth the inclinations, but pursueth the acts too, so far as may stand with his safety in the world: as we see in Cain, Esau, Ishmael, Pharaoh, and many moe, that being sick of the dropsy of sin, rather make use of strong water to feed and increase it, than of physic to abate and cure it.

And whereas the impulse of natural constitution and temper of body, should be the matter of his sorrow, he makes it the matter of his defense; thinking, if he have but skill enough to demonstrate that the very temperative of his body naturally inclineth him to such a vice, he hath said enough to excuse all the wickedness that a corrupt heart can possibly put such a natural temper upon. And albeit some vices may be in him in some part, and at some time corrected or stopped for a season, yet that very nature will return again for want of the fork of grace to expel, and keep it off. And so that sea of wickedness which is in his heart, hath always the same mire and dirt within it, although it doth not always cast it up.

Thus, as the miraculous wine which our Savior made of water, was better than the natural ; and as the best apple-tree is that which is graffed upon a crab-tree stock; so where grace correcteth nature, it maketh it better than some other natures that wanted not so much correction. For grace correcteth the pravity, and helpeth the vigor of nature. But the unregenerate is as a vessel that retains his first liquor as well as savor: and as clothes died of a scarlet color, which are called Dibapha, twice died; once in the wool; and then, in the cloth, and therefore will hardly take any other color, or return to their first purity. The one is inclined to evil, over-powered by grace; the other suffers his natural corruption to make use of his natural defects as of a furious horse to ride post to damnation.

CHAP. V. The Christian transported with Passions Is he in whom natural passions or perturbations are ill neighbors to grace.

NAtural passions and affections were created to be servants and handmaids, not only unto reason; but, unto conscience, and religion. But man's presumption against his Maker, hath given God just cause to suffer man's passions to perk up above both these guides and comforts of his life. For Philosophers, the Patrons of Reason, have discovered as much in the behalf of her; and grace in God's children hath complained no less, in behalf of herself. Yet, with this difference; that Philosophy hath found out the disease, but not the cause: Grace hath discovered not only the cause, but the remedy also, as well as the disease.

Passions and affections are usually taken promiscuously, because, as water and ice, they mutually beget one another. Passion affects the soul: affections put the soul into passion: and indeed, they are in a manner indivisible; yet distinguishable. For, as in the mind, there is an intellectual memory, distinct from that which is properly sensitive: so in the soul rational, there are certain affections rooted and seated in the Will, which are distinct from those passions that are in the same soul as sensitive, which passions are not only seated in sense, but in the body, and do in great part flow from the temperature of it; as the impetuousness of anger, and lascivious lust, from the over-flowing of choller boiling the blood, and firing the spirits; as sparks of fire struck into the driest tindar.

I shall not here enter a discourse of the differences between the affections properly arising from the Will, as it is conversant about rational and spiritual objects, not apprehended by sense; and those passions and affections which spring from sense: but speak of both in the common acceptation of them, promiscuously, as they are natural, and incident unto all men, as they are either painful, or become sinful, and so are impediments unto goodness. For, albeit they appear in some more, in some less: and some of them are more apparent in one; and some in another: yet they deserve to be reckoned among things common, because proceeding of nature, they might have been in all alike, if the tempers of several bodies had not differed one from another.

And where they are naturally more violent, such, in whom they so prevail, by course of nature cannot hinder it: where they are more moderate, no thank to him, as whom nature, not vice or virtue hath so tempered. But none are so well tempered, whether by nature, reason, or grace, but that even the best, while they are in this flesh and in this world, are 〈 in non-Latin alphabet 〉 , subject to like passions with others, although not all alike subject to the same particular passions of love, joy, anger, hatred, sorrow, fear, &c. by reason of their different constitutions.

As original corruption over-spreadeth all men as men descending from the first man by natural propagation, (whence the Prophet saith, they like men have transgressed; ) so these are alike incident to all the sons of Adam, and are evil, but true notes of our human nature. From natural affections and passions Christ the Son of God was not exempted. We read of love , anger , sorrow , fear , &c. even in him as man, albeit the man-hood was assumed into, and personally united to his God-head. Only this was his privilege, that as he took our nature without our corruption; so with our nature, he took our affections and passions; and (to the end he might be touched with the feeling of our infirmities ) was in all points tempted like as we are; yet without sin.

But in the dearest of God's children, these passions are ever mingled with corruption and sin, by means whereof they are not only impediments of goodness, as troubling and hindering the Christian in duty; but, many times, the midwives of the heart, to bring forth many great and high provoking sins against God, causing love to be lustful, anger to be sinful, fear to be servile, joy to be carnal, sorrow to be worldly, hatred to be devilish, &c. Yea, so far do sinful passions prevail sometimes (by occasion of some sudden and extraordinary temptation) in the holiest men, that in some respects they are hurried on not only to commit the same sins (though not in the same manner) that wicked men do; but even to out-strip them in some respects.

Even Moses, who was very meek, above all the men which were upon the face of the earth , so far forgot himself in that very particular of Meekness, which he is so highly by God himself commended for, and was so far transported with the passion of anger at the murmuring of the children of Israel, that he spake so unadvisedly with his lips, that it cost him his life, notwithstanding all his prayers for the sparing of it: and he that beg'd the lives of many thousands, could not obtain his own. Holy David, a man after God's own heart , was so overtaken with lust, that he could not forbear the wife of him that was fighting for him in the field , and, having gotten her with child, was so extremely impotent in the point of shame; that, to cover that, he contrived and prosecuted that premeditated murder of Uriah , in hope, by marrying his wife, to prevent all speech of his adultery foregoing that marriage.

Elijah, was an holy Prophet, and a great Champion for God against Baal, and all his Prophets and one who was so faithful and zealous that he is so justly styled the chariot of Israel, and the horsemen thereof: yet even he was a man subject to like passions as we are , (though not so often over-taken, nor so far engaged, as the common sort of Christians;) as he shown, not only by his rash censure of the times and people, as if all but he were gone after Baal , when God had seven thousand as far as he from bowing to Baal , but also, through impatiency at his persecuted estate he wished he might die, even before he had finished his work . To say nothing of the passion of fear in Peter, which was so strong, that he not only denied, but for-swore; yea, cursed his Lord , after all his protestations to live and die with him, when all others should forsake him; yea, to lay down his life for him .

But yet, in the midst of all this turbulency of passion in some Christians above other, the Christian still, at the long run, gets the mastery of his strongest lusts and passions, so as to subdue, though not to expel them utterly. His heart is for God against them, though his flesh strongly hurry him on to serve them. By which means, they are still by him opposed; and therefore not imputed by God, who in the midst of such distempers owneth his servants, and his own work in them, beyond millions of others who were never so violently carried on to like acts of wickedness: because, in his own, there is a spirit still opposing, that keepeth passion from reigning.

On the contrary, In the hypocrite and unregenerate, these passions dwell, and rule alone.

Not only natural passions, but sin dwelleth in the regenerate, not alone, but with that which proves too hard for this encroaching inmate. But, in the hypocrite, sin hath no rival: none that, in the issue, will get the mastery, and break the yoke of sin from off its shoulder. If any violent passion like a whirl-wind, or strong lust like an earth-quake hath once gotten hold of the house of his soul; all that this passion, or lust hath seised, is in peace: there is no fear, nor danger of being surprised by a stronger, while grace is wanting. And so not so much natural passion, as sinful corruption byassing and inflaming nature swayeth, guideth and commandeth the soul, yea, the whole man whither it listeth.

Natural conscience may sometimes brawl and chide with the passions and affections when they show themselves too unruly; and reason may for a while argue the case with them, and be troubled by them. But they cannot trouble grace, which neither is, nor worketh in them. In which regard, the passions, especially such as are most strong and violent, in the unregenerate are always troublesome to others: but seldom to themselves: because reason corrupted, deposeth herself; and, for the most part resigneth her government unto passion. But grace, where that comes, doth always exercise, or contend for the mastery over corruption, how often soever foiled and worsted by it.

Thus, passions and affections are in a Christian like a head-strong and skittish horse, which he cannot be without, and therefore endeavoreth to manage to the best advantage of grace: but in the unregenerate they are as absolute Lord's which manage him to the most advantage of sin: to the one, they are as the fiery chariot that carried Elijah to Heaven: to the other, they be as the chariot of Jehu, or rather as Jehu, driving furiously, to the destruction of himself, as well as of others.

The true Christian, finding his passions and affections rising high, makes them the matter [Character 1] of his deep humiliation.

The many Penitentials of David, entered upon God's own record, and the bitter tears of Peter (as authentically recorded as the former) sufficiently demonstrate the sad effects which sinful affections and passions produce in the godly. The prayer of Moses the man of God , declares no less. For, however Interpreters generally take the sense and scope of that prayer to be, the breathings of his spirit in relation to the miseries and mortalities of that people whom he led through the wilderness; yet, it cannot reasonably be imagined, that so good, so holy a man should forget to put himself into the number, in reference to his own particular sentence to be cut off for his infidelity and sinful passion, as well as many of them had been already, before either they, or he should enter Canaan.

Even Moses found by sad experience, the cause and effects of unruly passion, which the higher it flies, the lower it lays and leaves the impotent patient. No prayers or tears of his, could so far prevail, as to let him live till God brought Israel into Canaan ; or, so much as to let him have a sight thereof; unless from the top of a mountain, at a very great distance . The Christian ofttimes pays dearer, in this world, for his affections and passions, than worldlings do. And reason good: for, he hath more help against them, and brings more dishonor to God by them .

Contrariwise, The hypocrite and unregenerate stirreth up, and nourisheth these passions in himself.

It is not in his power properly to make them: for they are by nature, made to his hand. But, if they be not in him, he could find in his heart to be unmade, and new made again, that he might not be without them. As the nimbleness of bodily motion is from the plenty of choller, so the variety and activity of sinful motions in a man void of grace, is from the strength of violent and turbulent passions and affections, egging him on to rebellion against God. Dulness and lumpishnesse in disposition is to him a great impediment to the corrupt issues of sinful passions: therefore he had rather be subject to the most exorbitant passions, than be unactive in that way of sin to which his particular inclination more especially draws him.

Yea, he can be well content to be all lusts, and no natural affection: and that unnatural lusts should blot out all natural affection to parents, wife, children, country, &c. that he may take his fill of sin, which to him is more deer than his nearest relations. And the more he aboundeth in such lusts and passionate affections, the more contentment he takes in them. These he nourisheth with as much care and study as if all his happiness consisted in them. For these he hath baits and lures, fancies, tales, pictures, Laws, that he not only observeth himself, but imposeth upon others under pain of his displeasure and of censure of all generous spirits.

He hath rules and Laws for intemperance in eating, drinking, &c. not like to those of Ahasuerus given to the officers of his house to be observed by all at his royal feast, wherein albeit they had wine in abundance according to the state of the King, yet the drinking was according to the Law (not of drunkenness, but) of sobriety; for, none might compel. But the unregenerate man's Laws are to the quite contrary: you must not deny to pledge any health, any way (how gross, or obscene soever) that he begins it: you must do him right (as he calls it) as you are a friend, a gentleman, &c. although it be to the health of his whore.

So, he hath Laws of anger and revenge, even martial Laws of his own making, for bloody dwelling and revenge: as, what affronts deserve the stab, the pistol, the challenge: how the duel is to be fought, what is to be accounted satisfaction: how far, and when the seconds are to engage, &c. All which, are the mere inventions and rules of the devil to engage men in wickedness to their confusion and damnation; expressly contrary to the Laws of God against shedding of blood , and taking revenge ; which he makes a tush at, as being contrary to his own; and such, as are rather a shelter for cowards, than worthy to be observed by any persons of valor, or honor.

Thus, the Christian findeth these violent passions in himself, as parents espy faults in their children which they grieve to find, and endeavor to hide, as people do their uncomely parts: the unregenerate looketh upon them as characters of his worth wherein he glorieth, as being in sport; the one no sooner findeth these passions in eccentrick motions, but he carefully resisteth; or at least, slowly and unwillingly followeth such desperate guides; the other is as the furious horseman that whippeth and spurreth the too forward horse, to the breaking of his own neck; the one covereth shame, the other exalteth folly.

[Character 2] The Christian willingly harboreth these untoward guests, so far as they are natural.

By natural, understand, not the opposite to grace, but the desperate vice. As the affections and passions are planted by nature, not biased and drawn awry by corruption, he willingly harboreth them. As they are perverted by sinful corruption, so he makes a virtue of necessity and by grace improveth them to an use, quite contrary to what sin intended, and over-powereth the violence of corruption, as a wise man taketh a sword, or canon out of the possession and command of the enemy, and turns it against him.

He is no Stoic that under pretence of banishing all passions, as unworthy of a man, is void of all affections that should make him serviceable to God, or man. Therefore he accounts himself beholding to God and nature for them. Originally, materially, and potentially they come from nature, being created by God, and planted in that soul which he himself inspired into man. For though in the state of innocence, only joy, and love, and such like pleasant passions were exercised. Yet where there was joy, there might be sorrow, where there is love, there may be hatred, &c.

It is true, that actually, and occasionally, sin gave birth to them, as to their exercise. For, before man sinned, he was naked without shame, and conversed with God (who is a consuming fire