Divine Characters in Two Parts, Part 2 · Chapter 2
CHAP. II. A Chriſtian clogged with Original Corruption. Is he with whom ſin is borne, but it dies before him.Defin.
SIn is an hereditary diſeaſe that is epidemical; a plague of leproſie, 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 mankinde from the root thereof, the firſt Adam; yea, to every ſon of his, deſcending from his loines 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 entred into the world aRom. 5.12. But grace is a perſonal Priviledge, becauſe a free gift of GodbEph. 2.8 only to thoſe, on whom he will have mercy cRom. 9.18.
It is ſaid of Adam, when he begat Seth, that he begat a ſon in his own likeneſſe dGen. 5.3: 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, Caines iſſue were all ſwept away by the Flood. Therefore, he noteth this in the procreation of Seth, in whom mankinde, as well good as bad, were (after the drowning of the old world e2 Pet. 2.5) 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 perfectfEccl. 7.29; 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 enclining him thereunto; which likeneſſe 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 Gods own heart g1 Sam. 13.14, 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 woful experience; Behold, I was ſhapen in iniquity, and in ſin did my mother conceive me hPſal. 51.5. Nor did e-the holieſt father beget an holy ſon, but a ſinful iſſue (as kernels of ſweet apples bring forth crab-trees;) witneſſe Manaſſeth, the ſonne of Hezekiah i2 Chro. 33.1, 2; Jehoahaz, the ſonne of Joſiah k2 Chro. 36.5, &c.; 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 chaffe, being ſowed, yieldeth wheat with as much chaffe, 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 throughly purge his floor lMat. 3.12from 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 wombe of Rebeccah. 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 mRom. 8.13: and, when he dieth out of this world, to live in another, his corruption and he are for ever parted. And ſo, he out-groweth it here, and out-liveth it hereafter.
On the contrary, corruption in the hypocrite, being borne with him, Differ.becometh his death.
He finds that Proverb, (Save a thief from the Gallowes, 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 nRom. 6.23, ſuffered to live. While the Chriſtian ſtarveth corruption by abſtaining from all appearance of evil o1 Theſ. 5.22, making no proviſion for the fleſh, to fulfil the luſts thereof pRom. 13.14; the hypocrite feedeth and pampereth it, fulfilling tht deſires of the fleſh, and of the minde qEph. 2.3: and ſo ſin liveth, and he dieth rRom. 7.9. He feedeth ſin, as the Pellican doth her young, till ſhe have deſtroyed her ſelf by feeding them.
Sin is to the unregenerate, as ſtrong waters to him that is over-gone with the dropſie: 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 aire. 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 sRom. 8.13; and for more aſſurance, he is dead while he liveth t1 Tim. 5.6; yea, twice dead, pluckt up by the roots uJude 12; 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 for everw2 Theſ. 1.9.
Thus, the Chriſtian is as Paul, dying daily x1 Cor. 15.31, 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 y1 Tim. 5.6. In the one, corruption is as a man dead in law, condemned, and nailed to the Croſſe of Chriſt zGal. 5.24; 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 InmateaRom. 7.17, which he cannot turne out of doorsbVer. 24: 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 cRom. 6.12. 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 d2 Sam 3.39, 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 fome, and gnaſh with his teeth, and pine away eMar. 9.18: yea, oft-times it caſteth him into the fire of luſt; and then into the waters of deſpaire to deſtroy him fVer. 22. 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 gVer. 25, 26: that in the iſſue, the poor man breaks forth into this foreign, or Song of deliverance, I thank God through Jeſus Chriſt our Lord hRom. 7.25.
Sin remaineth in him, ſometimes through his own fault, in great part. For, as the Iſraelites under the conduct of Joſhuah, 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 iJudg. 2.1, 2: 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 cumbred and vexed with them as with thornes in their ſides kVer. 3, but taxed for the harbouring of themlJer. 4.14 13.27. For had man continued ſuch as God made him, ſin had never entred; or, had he improved his new Creation as he ought, ſinne 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 remiſſe, and careleſſe 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 teares, acknowledging his own folly and ſin therein, and ſighing under the juſt puniſhment of God. This makes original corrutpion within, to root it ſelf 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 oftner they are mowed: yet mowed they muſt be, or they would over-ſpread, and choak all. This appeareth plainly by this, that nothing in it ſelf, though never ſo lovely and lawful, is naturally ſo pleaſing, as when it is in ſome degree or meaſure mingled with ſomething that ſavours of the fleſh.
Howbeit He that cauſeth light to ſhine out of darkneſſe, 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 vileneſſe, for which he abhorreth himſelf in duſt and aſhes mJob 42.6. A provocation to prayer, when ſo incloſed and environed with theſe Aramites n2 Chro. 18.31of corruption, from which none can reſcue him, but God himſelf: An exerciſe of faith, and probation of grace received, corruption being a foile to grace, to make it more reſplendent; and, a whetſtone to courage againſt ſuch an enemy, as the Canaanites that forced the Iſraelites to learne the Art of warre, who being before but brick-burners and potters, had little skill of the ſword: An evidence of Gods own power in keeping of him o1 Pet. 1.5, 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 finde the ſtrength of the Spirit ſupporting himp2 Cor. 12.10; 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 Joſhuah ſhut up the five Kings in the Cave at Makkedah till the battel was ended, and then ſlew them altogether, after he had cauſed his Captaines to put their feet upon the necks of thoſe captivesqJoſh. 10.24, 25; 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 rRom. 16.20; and he, more than a Conquerour through him that loved him sRom. 8.37.
Differ.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 hypocritestMat. 12.45. To this Lord all the houſhold, that is all the members and faculties of the man, are ſubject; and, as ſubjects obey him uRom. 6 16. All other petty luſts and actual ſinnes are as Locuſts, under this Abaddon or Apollyon of original corruption, their KingwRev. 9.11
For, albeit every wicked man ſetteth up in his heart a ſon of Tabeal, or King in the midſt of it xIſa. 7.6. a Syrian Name, the ſame with Rimmon. Jun. in loc, ſeveral from others: one, pride; another, worldlineſſe; another, wantonneſſe, &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 Soule or Head, and that is original corruption. This the hypocrite obeyeth in all the luſts thereof yRom. 6.12.
Nothing ſhoots up higher than what ſprings out of the dunghil: nothing more imperious and tyrannical, than original corruption (where the power of it is not broken) becauſe it is the proper off-ſpring of the devilzJohn. 8.44. 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 charets, whitherſoever he pleaſetha2 Tim. 2.24, he maketh them his horſemen, to run in his errands, and to fight his battels even againſt God himſelfbRev. 12.7; and ſome ſhall run before his charets, to be his Lacques and ſlavesc1 Sam. 8.11. And, albeit they know this, yet nothing will ſerve their turne, but they will have a King, yea, this King, over them dVer. 18.
Thus, the Chriſtian may be troubled with ill neighbours, and have a Meſech, and a Kedar ePſal. 120.5, 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 fRom. 7.24! But, only Chriſt, is his King gPſal. 2.6. The hypocrite is not only under the power of ſin and Satan, but voluntarily gives up himſelf to obey them as his Lord and Soveraign: and ſaith even unto this bramble, Come thou and reigne over me hJudg. 9.14. 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 Chriſts bloodiEx 14.27, 28. 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 devoure this hypocrite, who in his own conceit, is a Cedar of Lebanon.
In a Chriſtian Original ſin is Intruder. Character 2
It will preſſe 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 kRom. 13.14, although the fleſh would make uſe of what he provideth for better gueſts; nay, he wiſheth, he could ſtarve, or cudgel, or fire it outl1 Cor. 9.27.
Yea, he maketh war upon it, and entertaineth the Spirit againſt it mGal. 5.13, to mortifie and kill itnRom. 8.13. He calleth in aide by prayeroEph. 6.18: yea, he putteth on the whole Armour of God pVer. 11to 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 qRom. 7.24: 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, Differ.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 ſoule is empty, ſwept, and garniſhed for the entertainment of this unclean ſpirit rLuke 11, 25. He yeeldeth his body as a Temple, and his ſoul as a ſhrine, to this Diana, with acclamations touching the greatneſſe of itsAct. 19.28. And as all Aſia contributed to the honour of that Image; ſo he, with all his might and wit, ſerveth and adoreth this idol becauſe he thinketh that it is farre more true of this, than of that, that this all the world worſhipeth tVer. 27.
There is not a ſervant in his houſe, not a member in his body, not a faculty of his ſoule, but ſhall all attend and wait upon this friend, with as much diligence as Solomons ſervants waited on the Queen of Sheba; and as Hezekiah did on the Ambaſſadors of the King of Babylon, being glad of them, and ſhewing them the houſe of his precious things, the ſilver and the gold, the ſpices, and the precious ointment, and all the houſe of his Armour, and all that was found in his treaſures, or in his dominions uIſa. 39.2. And is afterwards rewarded accordingly, when all thoſe things ſhall be carried to Babylon wVer. 6, 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 xJudges 19.15; the hypocrite and unregenerate is like Jobs ſonnes that every day feaſted each other, till a winde from the wilderneſſe, ſmote the foure corners of the houſe, that it fell upon tqem, and killed all yJob 1.19.; the one refuſeth to have any fellowſhip with it zEpheſ. 5.11. The other is ſerved by it, as Amnon by Abſolom that made his feaſt a train to the murdering of his brothera2 Sam 13.28.
Character 3 To the Chriſtian, the fleſh is a raviſher.
It is a Tarquine forcing Lucretia *Liv. l. 1. & 2; an Amnon, violating his ſiſter Tamar b2 Sam. 13.14.; a Shechem raviſhing Dinah cGen. 34.2; alwayes attempting the Chriſtian, although not alwayes prevailing. Howbeit ſometimes it ſoliciteth ſo vehemently, that it obtaines more conſent than is meet; and ſo there enſueth a conception, a baſtard brat, filius naturalis, a natural childe, 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 dGal. 4.29.
By this meanes, the deareſt Saints of God have brought forth their own trouble, that is their ſinnes, which (when themſelves) they hate, by liſtening too long, and hearkening too much to the Syrens ſongs of concupiſcence, unto which they may well ſay, as Jepthe to his daughter, making him unſeaſonable muſick, Alas, my daughter! thou haſt brought me very low, and thou art one of them that trouble me eJudges 11.35.
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 fJames 1.15: but, either by grace in him, it proves an abortion; or, by grace in God, it dies without iſſue, as Davids child by Bathſhebah g2 Sam. 12.14, even when he begged the life of it with much importunityhver. 16, 17. The true husband of a Chriſtian ſoul is Chriſt, to whom that ſoul is ordinarily true and faithful; and extremely humbled, when, by violent tentation, 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 iRom. 7.4.
Differ.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 enjoyes 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 k1 Cor. 7.4, and the hypocrite is bound by the Law to this husband, ſo long as he liveth lRom. 7.2; not by any Law of God, but by the Law of ſinne, which hath its Law, that is more punctually obeyed by the hypocrite than the Law of GodmMic. 6.16.
Here only it is lawful for the wife to kill the husband, by the Law of nature, becauſe this husband is a murtherer, and will murder this wife, if he be not kill'd, 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 nJudges 19.2; and as David did, Michal, Sauls daughter, recovering her from Phaltiel, o2 Sam. 3.14, 15to whom Saul had given her, after ſhe had been married to David p1 Sam. 25.44. Yea, corruption may ſue ſuch a wife at the Law, and fetch her home againe 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 ſinne, 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 marryed to that husband that will moſt fully ſatisfie 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 wickedneſſe 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 ſurprized ere he be aware, as David once wasq2 Sam. 11.2, when before he thought not of ſuch a ſinne. He may be too ventrous upon tentation, as Peter (preſuming too much of his own ſtrength) was, in going into the high Prieſts Hall, rMat. 26 58notwithſtanding the faire warning given him beforesVerſe 34. But, for the moſt part, luſt is ſuppreſſed before it go ſo far as to conceive tJames 1.15; 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 groſſe and apparent acts: but that is but ſeldome and very rarely, by reaſon of grace ſubduing it more and moreuRom. 6.14, that cannot ſhew it ſelf ſo often as it deſires to be ſeen.
An enemy may, by ſurprize, take a ſconce, or Fort that was raiſed againſt him: but he will not be able to hold it long, when once the ſurprized 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 eaſie for the enemy to gaine 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 raine, do not ſend forth thunder and lightning; unleſſe, 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 w1 John 3.9, that keeps him from ſinning after the manner of the unregenerated hypocrite.
Contrarily, in the hypocrite and unregenerate, Differ.luſt hath her ordinary and daily births.
It is true, the hypocrite ſteales 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 xProv. 9.17, becauſe he knoweth not that the dead are there yVerſe 18. But, openly, or ſecretly, his luſt is like the hare, that brings forth continually, and yet is with young againe, before ſhe be delivered of her firſt conception. Every imagination of the thoughts of his heart are only evil, and that continually zGen. 6.5. He ſleepeth not except he have done miſchief aProv. 4.16: He is troubled more, if he have done none, than if he had done all the wickedneſſe that can be committed. It is his trade, and he vexeth, when he doth neglect it.
He can let ſinne as freely take her courſe in him, as the fiſh in the river lets in water at her mouthbJob 15.16. It is his element; it offends him not; unleſſe, to be out of it. As all men are born to trouble, ſo he to ſinne, as the ſparks flie upward cJob 5.7. He cannot ceaſe from ſinne d2 Pet. 2.14. Adam, in innocency, 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,eHeb. 12.1 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 vapours. In the one, there is a labouring cloud that faine would aſcend ſo high, as to conſume, without ſending down thunder or lightning, or ſo much as raine: and, if any flaſh of lightning break forth, it preſently quencheth it with a ſhower of the teares of repentance: In the other, the cloud of ſinne never riſeth higher, than to be formed into a ſtorme of raine, haile, thunder, and fire, that may conſume it ſelfe in the ruine of others, as that which deſtroyed all Job's ſonnes at a clapfJob 1.19.
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 preſentlygRom. 7.21. If there be a Law in his members warring againſt the Law of his minde, and bringing him into captivity to the Law of ſinne hVerſe 23, He hath eyes to ſee it, whereby he may timely poure out his complaint to him that is able to ſuccor him, O wretched man that I am iVerſe 24! Other men ſee the good that is in him; but his eye ſeeth ſo much evil in himſelfe (which others cannot) that he is more troubled to be rid of evil, than compoſed to rejoyce 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 ſinne, and of the burthen of it, is ſo his property, that he cannot conclude himſelf to be alive, longer than he feels it. He is weary of his burthen kMat. 11.29, or elſe in vaine doth he feel it. To him, as to the old man, a graſhopper is a burthen lEccleſ. 12.5, becauſe new life makes him ſenſible of the leaſt weight. He feeleth the burden of original ſinne, becauſe in him it is out of its element, and therefore heavy. David complaines, of itmPſal. 51.5, when none accuſeth him for that, though they condemn in him the effects. Paul cries out of it, being a ChriſtiannRom. 7.24, which he never took notice of, while he was a Phariſee oPhil. 2.6..
Indeed there can be no cure of actual ſinne till the bottome 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 humour that feeds it, be throughly purged out, there can be no perfect cure. No man can be after Gods 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 rejoyce 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.
Differ.Contrariwiſe, the hypocrite ſo overlooks his corruption, that when it aboundeth moſt, it is leaſt taken notice of.
Actual and groſſe ſinnes every one 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, every one obſerveth them, but while they lie cloſe at the roots of the beſt herbs, no man looks after them. If redneſſe appeare in the face, every one can ſee that in the glaſſe, and ſay, I muſt go to the Apothecary for a water. Only the wiſe man, in that redneſſe, can ſay, I ſee an hot liver, for which I muſt go to the Phyſician for a remedy. Every civil man can finde fault with a roaring Hackſter, but none but a Chriſtian diſcerneth the Maeanders within that produce that noiſe.
When he ſweareth, he can eſpie the rancor of his lips, but ſees not ſo farre into the root of that diſeaſe, as to take notice of the profaneneſſe and Atheiſme that lies at the heart. The wiſeth heathens with the eye of reaſon, helped with the moonſhine of Phyloſophy, could never diſcerne the caves and cavernes of corruption within, even while that may be ſaid of them, Inſonuere cavae, gemitumque dedere cavernae *Virg: Aeneid. 2., when they give the greateſt ſound without. Much leſſe can profane, ſecure, idle, and ignorant ſinners penetrate ſo deep as to know the plague of their own hearts pKing. 8.38. Solomon indeed ſaw itqEccleſ. 7.29.; 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 ſinne. He had not known luſt (either what it meant, or what it could produce) unleſſe the Law had ſaid, thou ſhalt not luſt rRom. 7.7. It was only grace that enabled him to underſtand the Law, and ſinne by the Law. And, by the experience he had of ſinne, when he brought luſt and the Law togethersVerſe 9, to take view of each other, he found a clearer Commentary upon the Law, than ever he had met withall 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 ſinne tVer. 14, whereas before he never thought of any ſuch matter.
Thus, corruption in the Chriſtian is as foreign, 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 cryeth out, at the firſt taſte of the colloquintida within, mors in olla, there is death in the pot; yea, if he finde himſelf but untoward, and unweildy to good, though not much tempted to evil, in this he findes a bitter root within: But in the hypocrite and unregenerate ſinful corruption is as Enceladus at the bottome of Aetna, which doth continually (—ruptis flammam expirare caminis, uVirg. En. 3) 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 ſymptome, 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 drie, leaving it without water, as knowing it be leaſt deceitful when moſt empty. All his paine lies within at the heart. His diſeaſe hath ſeiſed the vital parts. Therefore, however he be able to ſay with Paul, that, touching outward righteouſneſſe which is in the Law, he is blameleſſe wPhil. 3.6, no man can ſay there is ſo much as a mote in his eye, nor doth he know any thing 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,x1 Cor. 4.4 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 minde, leading him into captivity to the Law of ſinne yRom. 7.23. He ſeeth inclinations (and thoſe very ſtrong) unto evil; ſluggiſhneſſe in good duties, want of delight in God, and laments and loathes himſelfe more for this inward diſtemper that brings forth nothing but wormwood and gaul, than any man can loath him for his preciſeneſſe.
Therefore, as Moſes caſt the tree into the middeſt of the bitter waters, and ſweetned the ſprings, that the waters iſſuing thence might be made ſweet zExod. 15.25. 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 a2 King. 2.20, 21, and, afterwards caſt meal into the pot to cure the pottage, of which men before could not eat b2 King. 4.41: ſo the Chriſtian chafeth in the word of grace into his heartcPſal. 119.11, and lodgeth it there, that there it may encounter corruption in the very centre and fountaine thereof: as well knowing that when wiſdome entereth into his heart, and knowledge is pleaſant unto his ſoul, then ſhall diſcretion preſerve him, and underſtanding ſhall keep him dProv 2.10, …1.
On the contrary, the hypocrite and unregenerate, neglecting the fountain, Differ.ſtriveth in vain with the ſtreams.
He laboureth to dam up a river by a Bay, not by drying up, or diverting the fountaine; and ſo the ſtreame 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 fountaine feeds it. And then it ſcorneth the banks, and breaketh over into a general inundation of pride, worldlineſſe, or ſome ſuch ſuperfluity of naughtineſſe.
If he reſtraine 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 covetouſneſſe: 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 eEſay 14.19.
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 fH…b. 9.14.. But the hypocrite and unregenerate wilfully miſtaking both the plaſter and the ſore, ſpendeth his labour in vaine: the one launceth his ſore to the bottome, 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 g2 Chr. 21.18.
Character 7 The Chriſtian, notwithſtanding his regeneration, looks upon the remaines of ſinne within him as a compleat 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 croſſe) within him. He calls it a body of death hRom. 7.24, 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 yeeld 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 ſinne in him is yet, ſo ſtrong that it hurrieth him on ſometimes upon the evil that he hateth, and holdeth his hands in deſpight of his heart, from doing the good that he would iRom. 7.15. 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 kVerſe 23He looketh upon ſinne therefore, not as ſome little piece or ſprig of a tree lopt 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 miſchiefe, 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 foile: with an old man, who is ſubtile, 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 foiles him that ſlights him. He will therefore watch in the watch-tower, he will anoint the ſhield, and declare what he ſeeth lEſay 21.5, 6: 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 ſinnes of murder, treaſon, and the ſinne of the holy Ghoſt not excepted) and an enmity to all good: and therefore, a body of ſin, for the largeneſſe and univerſality of it in it ſelf. He findes that it hath overflowed and filled all the powers and faculties of the ſoule, making the mind carnal, the wiſdom fleſhly, the will corrupt; all, full of ſinne: inſomuch that as Noahs flood prevailed over the loftieſt mountaines, ſo this flood and inundation of original ſinne hath overflowed the higheſt faculties of the humane nature. Well therefore may he look on it as a body, that overſpreaded body and ſoul.
Nay, he findes and feeles 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 ſinne mRom. 7 14: 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 farre as the new man prevaileth, he is ſpiritual; ſo farre as the fleſh overmaſtereth him he is carnal. The one therefore is a whole man (diffuſing it ſelf 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 nVerſe 17, giving the name of himſelf to the part regenerate. Another while, In me, that is, in my fleſh, dwelleth no good thing oVerſe 18, giving the name of himſelf to the part unregenerate. And in regard of both, he compareth himſelf to a living man tyed to a dead carcaſe pVerſe 24, being like him that ſtriveth with the night-mare, or hagg, which affecting the braine the fountaine 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, Differ.free from this infection; and not to have to do with the whole old man; but, with ſome peeces onelyonly.
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 foreign (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 Peripatetick faith of the Papiſts. But it is no marvel, if he that is not only throughout, but thoroughly carnal and fleſhly; diſcerne not that fleſh within him (which makes him blinde) and in his greateſt blindneſſe, to ask the queſtion in much ſcorne and indignation, Are we blinde alſo qJohn 9.40? and that he finde nothing amiſſe in him, unleſſe it be ſome enormous ſinne which the common light of nature cannot but abhor. For, corruption is not diſcerned by corruption, but by grace.
Some ſinnes are vulgarly imputed to the heat of youth: and (ſay ſome) we muſt give youth her ſwinge. But he that is of that minde will finde 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 it ſelf. He that waiteth till corruption be waſted and ſpent of it ſelf, maketh good that Embleme
Rusticus expectat dum defluat amnis; at ille
Labitur & Labetur, &c.
The ignorant Ruſtick ſtands by the water ſide exſpecting 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 ſinnes; to which it findes age as willing; yea, and to be ready to complaine with Milo, of the want of that abilitie, Hi hi jam mortui ſunt, deſerimur a vitiis, &c. Theſe limbs alas! are dead; we are now left in the plaine field of our own vices, &c. So that, luſt is not ſeated onelyonly in the body and inferiour faculties, which failing, luſt alſo will fall off. Sin is ſeated in the will and minde principally, which the unregenerate would excuſe; and the ſame poiſon that yeeldeth the act in youth, contiues the deſire in age.
The unregenerate is ſo fooliſh that he thinks there is no feare 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 chaines of braſſe) could ever do them further hurt. Now, they call him to make them ſport, whom before they feared; but, his ſport ended in their ruine, 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,rJudges 16.30 yet he hath this happineſſe, as with Marius, to ſee the whole body and ſtrength of the enemy that ſtill lyes in wait for an advantage, how often ſoever worſted: the hypocrite and unregenerate thinks there is no fear of an enemy, till their drums beate, 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, dreames of nothing but ſome light skirmiſh with a ſmall party unworthy of regard, till himſelfe be deſtroyed.
Character 8 The true Chriſtian beholdeth ſinne 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 ſinne and of death sRom. 8.2.. He is freed from the reigning power, but not from the tyranny of that Law; from the death of it, but not from the buffettings 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 Lawes 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 Lawes, 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 Lawes againſt the Lawes both of God, and of Caeſar.
Yet are all theſe Lawes, in the intent of him that urgeth them, and in the underſtanding of thoſe Traytors that receive them. And, haply, ſuch Lawes prevaile 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 abhorre them. In like manner it is with this Law of corruption; A Law it may be for Out-Lawes, not for Chriſts 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 innocency: 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 Gods 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.
Differ.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 greedineſſe tEpheſ. 4.19. And no marvail; 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 u1 John 5 3., 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 leven, and proclaim and publiſh the free-offerings (which himſelfe more eſpecially takes pleaſure in) for this liketh him well; for, ſo he loveth wAmos 4.5..
The Law of ſin, in it ſelf (and to him that knowes the baſeneſſe, 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 Soveraign. 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 ſinne, than bare obedience to it. It hath a bewitching and inchanting 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 xPſal. 81.12.; ſo that it is one of the greateſt plagues, ſo to obey it; as it is one of the greateſt ſinnes to acknowledge ſuch a Law, and to plead for it; it is my nature, my cuſtome, my dayly practiſe, 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 onelyonly to have a Law impoſed, or obeyed; but, to hold a Parliament, and to make that perpetual, which before was taken up onelyonly for a Trial, till the next Seſſion.
Thus, the Chriſtian is under the Law of ſinne, as a man travelling in his way, is taken by Thieves and Robbers, and, after many wounds received, is compelled to be under their Lawes, 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 endeavoureth, by all wayes 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 extreamely troubled that he is obnoxious to it: the other is jolly and jocund that he is governed by it. The one receiveth ſinne 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 farre as it is corrupted by ſinne, are but earthly members of the body of ſinne yCol. 3.5.. But every part of the man, ſo farre as it is renewed by grace, is ſo refined, that all becomes but the mind, the inner-man of a ChriſtianzRom. 7.22, & 25.. The ſinne 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 aPſal. 49.20.. 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, ſinne 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 farre forth as the ſoul is in part unpurified. The corruption not yet cleanſed out, is now, not the ſoul come to it ſelf, as the Prodigal after his converſionbLuke 15.17.. But, as a groſſe bodily member, not yet enlivened and quickned by the Spirit of grace. To the unregenerate part; that is, to the fleſh, not wholly rooted out, ſinne 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 farre as he durſt, joynes with him in drinking, revelling and roaring in the very priſon: yet dares not take all the liberty that he would, for feare 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 ſinne. He intends not a confeſſion of ſinne in the created parts of the body onelyonly, as if ſinne had its ſeat in the body, and ſenſitive parts of the ſoul, and were attributed to the ſuperiour faculties, by vicinity and ſympathy onelyonly, as Papiſts teach*Rhem in Rom 7. alii que complures.. 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 thornes to his eyes cJohſh 23.13.: yea, ſo farre ſometimes prevailing, that it ſendeth forth ſpoylers 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 d1 Sam. 13.10., ſo long as Saul reigneth, that is, while he thinks, by ſtrength of reaſon and nature, to prevail; and untill David, his King eJer. 30.9., 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 remaines of ſinne 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 righteouſneſſe fRom. 6.13., may be termed the mind. Thus an eye, under covenant gJob. 30.1., 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 medly 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 Counſellor. There is alſo in the inferiour 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 farre as it is made ſpiritual, guideth him by the Law of nature or of grace, as it ſelf is guided by God. But farther than thus, it is content to be of his ſinful opinion, and to joyne with corruption, as Ahitophel with Abſolom: againſt his lawful Soveraignh2 Sam. 15.31. Sometimes, his mind telleth him more than ſeven Watchmen iEccleſ. 37.14.; 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 Ahitophel of his own mind, O Lord, I pray thee, turne the Counſel of Ahitophel into fooliſhneſſe k2 Sam. 15.31. 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 cryed out upon as a Traytor. And when it comes to be renewed, all the fleſh that was in it is not wholly expelled: therefore, ſo farre as it is renewed, he reſtoreth it in blood to the firſt honour, calling it his mind: and ſo farre 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, counſelling him to take Hagar, upon whom he begets an Iſhmael, even through Sarahs (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 ſinne, driveth both the bond-woman, and her ſonne, out of doorslGal. 4.30..
Differ.On the Contrary, the hypocrite and unregenerate hath no mind or inner-man at all, but only fleſh.
An humane ſoul he hath, laden with ſin, which is but fleſh mRom. 8.13.: but a minde; or inner-man renewed, he neither hath, nor deſires to have: and ſo he is but a Beaſt n1 Cor. 15.32., 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 o1 Cor. 2.14.. His very mind and conſcience is defiled pTitus 1.15.. When there is a price in his hand, he hath no heart qProv. 17.16.. 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-mans 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 wiſdome, more than ſenſitive. Sure it is that the unregenerate hath not the underſtanding of a man rProv. 30.2., nor of many Beaſt. For, when the Oxe knoweth his owner, and the Aſſe his Maſters Crib: Man doth not know his Maker, yea, they that call themſelves his own people; do not conſider sIſa. 1.3.the workes of the Lord, nor the operation of his hands tIſa. 5.12.. 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 uJer. 8.7.. 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 ſhew them no favour wIſa. 27.11.. Well therefore may we, even in this ſenſe conclude of the hypocrite, that he alſo is but fleſh xGen. 6.3., without any mind, or heart, or ſoul for God. The Scripture knoweth no inner-man, but graceyEpheſ. 3.16., which is called the hidden man of the heart, even in a gratious womanz1 Pet. 3.4., as well as in a man.
Thus onelyonly the Chriſtian hath an inner-man, which is his Cittadel, whereinto the fleſh entreth not; although even in his natural mind. Fleſh hath her strong hold a2 Cor. 10.4., for which it may be called his fleſhly mind bCol. 2.18., ſo farre 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 glaſſe 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 ſhewes it ſelf in his members of the body of ſin within him, he looks upon that as warring, or rebelling againſt the Law of his mind cRom. 7.23.; ſetting up not onelyonly 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 wiſdome 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 ſinne (which are our members) from corruption, and giveth them unto God dRom. 6.13..
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 armour wherein he truſted, he divided the ſpoyle eLuk. 11.21, 22. Col. 2.13.. So the Chriſtian never gives over fighting with the fleſh, till he hath put it to the Sword; and, as David dealt with Goliah, take off his head, and given his carcaſſe to the fowls of the ayre, and to the wild beaſts of the field f1 Sam. 17.46.
Yet, as, notwithſtanding all the policy and vigilancy of the Philiſtines to diſarme Iſrael, Saul or Jonathan might catch a Speare, ſo, for all the endeavour and diligence of grace, corruption may haply, catch an eye, and cauſe it to look after a woman to luſt after her gMat. 5.28.; or, ſome other member▪ and make it a weapon of unrighteouſneſſe unto ſinne, ere the Chriſtian be aware, (as we ſee in David h2 Sam. 11.3) 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, Differ.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 Warre, 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 forraign Warre from the New man and the Law of God, which he extreamely hateth and oppoſeth, and therefore calls in this Pharaoh Necho, this Egyptian King to his aid, although a Rebel to his Soveraign.
And ſo farre doth he give up his power to this rebellious In-mate, as he is content to let the very Law it ſelf to make him more wicked than otherwiſe he would beiRom. 7.8. & ver. 13., meerely 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 Warre which ſhould be waged with this Rebel is carried on againſt the Law, and that with ſuch ſpight, as to do whatſoever may croſſe the Law, upon this very reaſon only that he will croſſe it.
But the hypocrite in this ſtate feareth no Civil Warre, 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: ſinne and Satan are ſure to be no looſers, 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 lawes, 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 kGen. 25.23., 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 paſſe, 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 lGen. 32.11.And can there be any more added to ſhew 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 lawes to croſſe 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;mHeb. 12.4. 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 enemie.
This makes him like Eumenes, (that famous Macedonian, ſo dear to Philip, and after to Alexander) who after many battels fought and victories atchieved, was betrayed by his own ſouldiers, and delivered into the power of the enemy. Yet for all this, a Chriſtian is free: and only he is free. He may be ſurprized 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*Rom. 7.25..
Contrariwiſe, the hypocrite and unregenerate is held captive; but, Differ.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 Lords ſervants, &c nGen. 44.16. 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 minde, that will not be beholding to Chriſt to ſet them free, we were never in bondage to any man oJohn 8.33.
He is Satans ſlave, taken captive not only by Satans will p2 Tim. 2.24; but, by his own. He will not ſtay till the devil make him blinde, or deaf, but he winketh with his eyes, and ſtoppeth his eares himſelfqAct. 28.27. It is the minde 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) foreign, they have given up themſelves to laſciviouſneſſe, to work wick…dneſſe with greedineſſe rEph. 4.19.. If corruption dare not, or will not adventure to take them priſoners, they will come and render up themſelves.
God indeed giveth ſuch up sRom. 1.24; but, it is firſt, to their own hearts luſts tPſal. 81.12Then, to Satan u1 Tim. 1.20. And then, they run, they ruſh into wickedneſſe, as the horſe ruſheth into the battel wJer. 8.6: ſo that they may well ſay with that elegant Poet*Corn. Gall,, 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 ſinne xProv. 5.22. 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 binde 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 yIſa. 5.18, that will not break.
Nectunt quâ valeant trahi catenam *Boeth.. Sinners prepare the chain by which they may be haled to priſon. He need not be driven to the ſlaughter: he is no ſooner tempted, but he goeth ſtraightway as the Oxe zProv. 7.22, that dreameth of a freſh paſture, and ſo goeth willingly to the ſlaughter-houſe. The hypocrite feares 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 delivereda2 Chro. 18.31: the other when enſnared, goeth merrily, as a fool to the correction of the ſtocks bProv. 7.22; or as Agag, that goeth pleaſantly to executionc1 Sam. 15.32. The one is as Paul, ſold under ſin dRom. 7.14, (foreign, hasta captus ſub haſta venditus; for ſo was the manner, to ſell for ſlaves ſuch as were taken in the warres:) but the other as Ahab, ſells himſelf to work wickedneſſee1 King. 21.25; 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 prevaile too farre; the other temporizeth with it, till he become an abſolute ſlave.