Divine Characters in Two Parts, Part 2 · Chapter 5
CHAP. V. The Chriſtian tranſported with Paſſions Is he in whom natural paſſions or perturbations are ill neighbours to grace.Defin.
NAtural paſſions and affections were created to be ſervants and handmaids, not onelyonly unto reaſon; but, unto conſcience, and religion. But mans preſumption againſt his Maker, hath given God juſt cauſe to ſuffer mans paſſions to perk up above both theſe guides and comforts of his life. For Phyloſophers, the Patrons of Reaſon, have diſcovered as much in the behalf of her; and grace in Gods children hath complained no leſſe, in behalf of her ſelf. Yet, with this difference; that Phyloſophy 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 minde, 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 impetuouſneſſe of anger, and laſcivious lust, from the over-flowing of choller boyling 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 goodneſſe. For, albeit they appear in ſome more, in ſome leſſe: 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 prevaile, by courſe of nature cannot hinder it: where they are more moderate, no thank to him, as whom nature, not vice or vertue 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 foreign, ſubject to like paſſions aActs 14.15with others, although not all alike ſubject to the ſame particular paſſions of love, joy, anger, hatred, ſorrow, feare, &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; bHoſ. 6.7.) ſo theſe are alike incident to all the ſonnes of Adam, and are evil, but true notes of our humane nature. From natural affections and paſſions Chriſt the Sonne of God was not exempted. We read of love cMark 10.21, anger dJohn 19.26 Mark 3.5, ſorrow eMat. 26.38, fear fHeb. 5.7, &c. even in him as man, albeit the man-hood was aſſumed into, and perſonally united to his God-head. Only this was his priviledge, 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 gHeb. 4.15) was in all points tempted like as we are; yet without ſin.
But in the deareſt of Gods children, theſe paſſions are ever mingled with corruption and ſinne, by means whereof they are not onelyonly impediments of goodneſſe, as troubling and hindring the Chriſtian in duty; but, many times, the midwives of the heart, to bring forth many great and high provoking ſinnes 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 farre do ſinful paſſions prevaile ſometimes (by occaſion of ſome ſudden and extraordinary temptation) in the holieſt men, that in ſome reſpects they are hurried on not onelyonly to commit the ſame ſinnes (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 hNumb. 12.3, ſo far forgot himſelf in that very particular of Meekneſſe, 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, iPſal. 106 33that it coſt him his life, notwithſtanding all his prayers for the ſparing of it: and he that begg'd the lives of many thouſands, could not obtaine his own. Holy David, a man after Gods own heart kActs 13.22, was ſo overtaken with luſt, that he could not forbear the wife of him that was fighting for him in the fieldl2. Sam. 11.2, 3, and, having gotten her with childe, was ſo extremely impotent in the point of ſhame; that, to cover that, he contrived and proſecuted that premeditated murther of Ʋriah mverſe 15. 1 Kings 15.5, 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 n1 King. 18.40and one who was ſo faithful and zealous that he is ſo juſtly ſtiled the chariot of Iſrael, and the horſemen thereof: yet even he was a man ſubject to like paſſions as we are oJames 5.17, (though not ſo often over-taken, nor ſo far engaged, as the common ſort of Chriſtians;) as he ſhewed, not only by his raſh cenſure of the times and people, as if all but he were gone after Baal p1 King 19.14, when God had ſeven thouſand as far as he from bowing to Baal qverſe 18., but alſo, through impatiency at his perſecuted eſtate he wiſhed he might die, even before he had finiſhed his workrverſe 4.. To ſay nothing of the paſſion of feare in Peter, which was ſo ſtrong, that he not only denied, but for-ſwore; yea, curſed his LordsMat. 26.74, after all his proteſtations to live and die with him, when all others ſhould forſake him; yea, to lay down his life for himtverſe 35.
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 carryed on to like acts of wickedneſſe: becauſe, in his own, there is a ſpirit ſtill oppoſing, that keepeth paſſion from reigning.
Differ.On the contrary, In the hypocrite and unregenerate, theſe paſſions dwell, and rule alone.
Not only natural paſſions, but ſinne dwelleth in the regenerate, not alone, but with that which proves too hard for this incroaching inmate. But, in the hypocrite, ſin hath no rival: none that, in the iſſue, will get the maſtery, and break the yoke of ſinne from off its ſhoulder. If any violent paſſion like a whirl-winde, 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 ſhew 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 alwayes troubleſome to others: but ſeldome to themſelves: becauſe reaſon corrupted, depoſeth her ſelf; and, for the moſt part reſigneth her government unto paſſion. But grace, where that comes, doth alwayes 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 endeavoureth to manage to the beſt advantage of grace: but in the unregenerate they are as abſolute Lords which manage him to the moſt advantage of ſinne: 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, entred upon Gods 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 uPſ. 90.1, declares no leſſe. 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 wilderneſſe; 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 layes and leaves the impotent patient. No prayers or tears of his, could ſo far prevaile, as to let him live till God brought Iſrael into Canaan wDeut. 3.25, 26, 27.; or, ſo much as to let him have a ſight thereof; unleſſe from the top of a mountaine, at a very great diſtance*Above 240. miles, eaſt from Jebus; afterward Jeruſalem. The Chriſtian oft-times payes 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 diſhonour to God by themx2 Sam. 12.14.
Contrariwiſe, The hypocrite and unregenerate ſtirreth up, Differ.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 finde in his heart to be unmade, and new made again, that he might not be without them. As the nimbleneſſe 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. Dulneſſe 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 ſinne to which his particular inclination more eſpecially drawes 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, countrey, &c. that he may take his fill of ſinne, which to him is more deer than his neereſt 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 happineſſe conſiſted in them. For theſe he hath baits and lures, fancies, tales, pictures, Laws, that he not only obſerveth himſelfe, but impoſeth upon others under paine 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 Ahaſhuerus 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 drunkenneſſe, but) of ſobriety; for, none might compel. But the unregenerate mans Laws are to the quite contrary: you muſt not deny to pledge any health, any way (how groſſe, 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 meere inventions and rules of the devil to engage men in wickedneſſe to their confuſion and damnation; expreſly contrary to the Laws of God againſt ſhedding of blood yGen. 9.6, and taking revenge zRom. 12.19; 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 valour, or honour.
Thus, the Chriſtian findeth theſe violent paſſions in himſelf, as parents eſpie faults in their children which they grieve to finde, and endeavour 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;*Hunc trabit invitam nova vic.— 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 harboureth theſe untoward gueſts, ſo farre 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 byaſſed and drawn awry by corruption, he willingly harboureth them. As they are perverted by ſinful corruption, ſo he makes a vertue of neceſſity and by grace improveth them to an uſe, quite contrary to what ſinne 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 turnes it againſt him.
He is no Stoick 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 innocency, 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, ſinne 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 aHeb. 12.29) without feare. By ſinne alſo theſe paſſions have their courſe▪ penally, as part of the puniſhment due to ſinne; as, in Adam, who after his fall, was both aſhamed, and afraid bGen 3.10; and, for both, hid himſelf from God. Yea, they are abuſively, and too ordinarily, the inſtruments of ſin: for, as 'tis ſaid of wrath, in particular, that it worketh not the righteouſneſſe of God cJam. 1.20, it is too often verified of all other paſſions, that they are ſo far from working righteouſneſſe, that they are the main engines of Satan by which he hurryeth man upon ſo much unrighteouſneſſe and wickedneſſe againſt God.
But yet, by grace, they become weapons of righteouſneſſe, againſt ſinne, turning their enmity againſt grace, to an enmity and counterpoiſon againſt ſinne, as Art makes medicines of poiſons, cauſing the venome of herbs in the field to purge venomous humours in the body, as the ſcorpion cruſhed is made a plaiſter for her own wound. And, as the Canaanites, among other reaſons, were left in the land to deſtroy the wilde beaſts; or as the Gibeonites were employed to draw water, and for other neceſſary ſervices of the Sanctuary; ſo theſe paſſions and affections are ſtill retained, notwithſtanding their ſinfulneſſe, in the choiceſt ſervants of God, to quicken and ſtirre up better qualities in them, and to make them more inſtrumental in their ſeveral places and relations to glorifie God, by doing him more and better ſervice, than could poſſibly be performed without them.
Yea, being ſanctified, they little differ (in their uſe) from vertues, when rightly uſed; as, holy ſhame, godly ſorrow, religious feare, zealous anger, &c. If therefore, for ſome reaſons, they deſerve to be expelled, becauſe, through ſin, they are of ſin, for ſinne, and at the command of ſin: yet for other reaſons they are worthy to be preſerved, becauſe they are of nature created, part of Gods image, or aſſiſtants to it, notwithſtanding their uncomelineſſe: and, being by grace rectified, they become weapons of the new creature. Sharp, and dangerous weapons they are indeed. Yet as no wiſe man throws away his knife when it hath cut his fingers, or for-ſweares fire and gun-powder, becauſe he hath been ſcorched by them; but rather reſolveth to be more cautelous in the uſe of them; ſo doth a Chriſtian not caſt away, but more charily keep, and carefully uſe theſe paſſions that he may neither fall under the miſchief, nor want the benefit of them.
Contrarily, Some hypocrites and other Moraliſts ſeemingly, but wickedly wiſe, Differ.finding the paſſions troubleſome, have taught men to cut them off.
So the Stoicks of old, and others after them, have hated paſſions; not becauſe ſinful, but becauſe painful and troubleſome, by too much diſturbing their own eaſe, and laying too open their weakneſſes unto others: as if a man ſhould rather maime himſelf, than be troubled with a uſeful member. Indeed he that wanteth theſe affections is maimed and defective not only in nature but in vertue. For, without affection there is either no vertue at all, or elſe a very dull and lumpiſh vertue. It is as if, to keep men from going out of the way, one ſhould take off their chariot-wheels, or cut off the legges of their horſes; ſo taking away the means of motion, to hinder aberration and errour in moving. Thus many a Prince imagining to take away an enemy, cuts off an uſeful friend or ſubject, for want of wiſdom to uſe him.
The hypocrite may talk much of an Heaven upon earth by being freed wholly from thoſe boiſterous windes and ſtormes of violent paſſions which ſome men ſuffer within themſelves; and, that the beſt way to be rid of them, is, to grub up the paſſions by the roots. Nor hath he any ſpiritual power or skill to improve them as the true Chriſtian doth: but he reſolves to uſe (not all but ſome of) them which trouble and ſhame him, as Saul did the Gibeonites, whom Saul ſlew, out of his pretended zeal for the children of Iſrael and Judah d2 Sam. 21.2; the Gibeonites being not Iſraelites, but of the Amorites, that by a wile had over-witted the Iſraelites, in pretending to be not of the natives of Canaan, but of a farre countrey, whereby they obtained a league with Iſrael, and Iſrael had ſworne unto them, in the dayes of Joſhuah eJoſh. 9.3.16, 17. But God was angry with Saul and his houſe for this; and ſo will he be with theſe men; and that for more faults than this: for they that are ſo forward to kill theſe poor Gibeonites (which a Joſhuah, a true Chriſtian, would make good uſe of for the ſervice of the Sanctuary,fverſe 27) are content to ſpare thoſe Amalakites of pride, ſelf-love, and vain-glory, which God would have to be utterly deſtroyed.
To have nothing to do with theſe paſſions at all, is the ſtate of juſt men made perfect in heaven. It is enough to a Chriſtian here, if by grace he be able to maſter them, and to force them to be ſerviceable unto his Lord. Wilde colts and horſes, being tamed, are of great uſe to the owners: but paines muſt be taken with them; not to knock them in head, but to bring them to the bridle, ſaddle, pace, and hand, and then they are every mans money. So is it with the paſſions. It is not warrant ſufficient to deſtroy them, becauſe they are naturally wilde, furious, and tumultuous: but more paines muſt be taken with them to bring them to hand and uſe, and to make them ſerviceable againſt ſinne that naturally are ſo inſtrumental to promote and increaſe ſin in the hypocrite and unregenerate.
They cannot be worſe in their kinde, than the earth, to Adam and his poſterity, after his fall. The ground was curſed for his ſake, and in ſorrow was he to eat of it all the dayes of his life. Why ſo? becauſe it grew ſo full of thornes and thiſtles, which it brought forth unto him, that he was faine to eat his bread in the ſweat of his brows gGen. 3.17, 18 19, by labouring to make the earth uſeful and fruitful, that was ſo apt to yeeld thornes and weeds. Adam did not hereupon neglect or forſake the ground as unworthy his care and labour; but, took the more paines with it, that it might bring forth herbs meet for them, by (and for) whom it is dreſſed, and thereby receive a bleſſing from God hHeb. 6.7.
Thus the true Chriſtian is for the preſerving and improving the paſſions, as Jonathan was for the preſerving of David, when Saul ſought to deſtroy him; ſaying, wherefore ſhall they be ſlaine? what have they done iSam. 20.32? The ſtoical hypocrite is like Saul, perſwading himſelf that as David, ſo, theſe muſt die; and to let them live is to preſerve them to his own confuſion: the one continueth them to make them ſerviceable againſt ſinne, the other ſeeks to deſtroy them, becauſe (through his own default) they are oft-times occaſions of his ſhame and vexation: the one mortifies them, that they may become uſeful; the other …ills them out-right, and ſo renders himſelf uſeleſſe.
Character 3 Paſſions, to the Chriſtian, are as malapert, yet uſeful ſervants.
Servants they are by condition, being now made ſo by grace; but, malapert of diſpoſition, as the ſonnes of Zerviah were to David; and, many times, too hard for him k2 Sam. 3.39. In his wars he could not want them while he lived; but dying, he took order to rid the world of them. So theſe paſſions, while we are in this life militant againſt ſin, are neceſſary, though ſaucy ſervants: but our Solomon ſhall one day make an end of them when we have no further uſe of them.
In this life it were a fearful caſe for a childe of God to be paſt ſorrow or ſhame for ſin; or unmoveable to anger in Gods cauſe. Who can repent, without ſorrow? who can be aſhamed of the evil he hath done, without ſhame? How can a Chriſtian hate them that hate the Lord, or be grieved with thoſe that riſe up againſt God lPſ. 139.21, if it were not for an holy anger, and zeal that even eateth him up mPſal. 69.6 John 2.…7? He knoweth that his Lord was angry, and grieved at the hardneſſe of mens hearts nMark 3.5: and that a Chriſtian is commanded to be angry, for God, ſo he ſin not in his angeroEph. 4.26: and therefore will not deſtroy, but improve that troubleſome paſſion.
It is ſo farre from unſeemlineſſe in a Chriſtian, that it is his property quickly to mourn and weep for his own ſinnespMat. 26 75, and for the ſins of others qPſ. 119.156, even with bitter paſſion and deepeſt grief. He is apt to diſlike, and bluſh for ſhame, at the very naming of ſin, and connot endure the company of ſuch as make ſport in the mention of obſcenity and wickedneſſe: which he could never do, were it not for making uſe and improvement of thoſe paſſions which where they bear rule, are the worſt, and moſt deformed. He makes uſe of the paſſions, as wiſe men do of horſes, or chariot-wheels, which are good to carry, but naught to guide. He uſeth them in his journey, and at his need: but afterwards, ſhakes them off, as glad he ſhall no longer need them.
Differ.On the contrary. To the unregenerate, Paſſions are imperious masters, and tyrants.
He cannot command them, but they command him. They are not his ſervants, but he theirs. He that ruleth his ſpirit, is better than he that taketh a City rProv. 16.32. But, he that hath no rule over his ſpirit, is like a city that is broken down, and without walls sProv. 25.28. Where, by Spirit is meant that foreign, that appetite and deſire of either pleaſure, or revenge that is natural to all (although in ſome, more predominant and out-ragious. For, unto theſe two, all paſſions and affections are referred.
Now there cannot be a worſe kinde, or greater degree of ſlavery, than for man to be ſubject to this baſe, and as it were bruit part, wherein (when this ſpirit bears ſway) he differeth little, or not at all from the beaſt that periſheth. Howbeit, from this vaſſalage the natural man cannot free, or acquit himſelf. What more plauſible conqueſt of a city, than to diſmantle it, and to lay it open to every invaſion? In innocency man was walled, and his affections were under rampiers and garriſons. But, by ſin, as by a Nebuchadnezzar t2 Chr. 36.19, theſe walls and fortifications were broken down; and ſo they lie, till grace, as Nehemiah uNehem. 2.17, come to rebuild them: which, ſin in man, yea, even in theſe affections of man, as Sanballet wNehem. 4.1, is very angry at, and ſeeks to oppoſe with all its might.
Thus the Chriſtian is troubled with paſſion, becauſe diſturbed in his government of them; the unregenerate is troubled with them as governed by them: the one makes uſe of them in his war with ſin, as a wiſe Prince doth of ſtirring ſpirits in a ſtate, that otherwiſe would be dangerous: the other findes his paſſions to take ſtate upon them, and to imploy him, not he them: and, to make peace with ſinnes abroad, that they may more ſecurely war and waſt, ſack and ſpoile at home.
Sometimes the Christian ſuffereth his affections too much to ſway his will and reaſonable Character 4 part.
There is no man ſo temperate, but he is at times tranſported, as Moſes xPſ. 106.32.33. No man ſo wiſe but he is in ſome caſes blinded, as Solomon y1 King. 4.1.2, &c.. No man ſo watchful, but he is upon occaſion ſurpriſed, as David z2 Sam. 11.2, 3. No man ſo juſt, but at times, through prejudice or partial affection, he may do unjuſt acts, as the ſame David, in the caſe of Mephiboſheth, upon the falſe information of Ziba a2 Sam. 16.3, 4. David is ſaid to be wiſe as an Angel of God to diſcerne between good and evil b2 Sam. 14.17, yet he foully failed in the caſe laſt mentioned, albeit he well knew that he that ruleth over men muſt be juſt c2 Sam. 23.3. His ſons rebellion had ſo exaſperated him that he lay open to the ſycophancy of a traitor, to wrong the ſimplicity of a loyal ſubject.
In heat of blood and high provocation, patience is wanting or over-born, even in the beſt. Elijah threatned by Jezabel, makes a breach not only in his own patience, but alſo againſt providence. He will needs die in all the haſt, that ſhe may not take off his headd1 King. 19.4. Jonah, ſick of the ſame diſeaſe, fell out with God himſelf, (after he had ſo miraculouſly ſaved him in, and delivered him out of the whales belly) about a gourd; yea, and thinks he hath juſt cauſe ſo to do; I do well, ſaith he, to be angry even unto death eJonah 4.9. He was ſcorched with the Sun, deprived of the ſhade of the gourd, his denunciations took not effect, and the City of infidels was ſpared, which he had prophecyed ſhould be deſtroyed. Every one in paſſion, eſpecially of anger, thinks he doth well and right, becauſe he ſuffereth his paſſions to beare down his reaſon to ſerve his humour, till he hath again recovered himſelf.
Contrarily.Differ. The unregenerate willingly ſubdueth his reaſon under his paſſion.
Not for a fit, or by occaſion for a time, when himſelf is on the ſudden, or for want of due watchfulneſſe, ſurpriſed: but he makes choice of ſuch a tranſlation of paſſion into the roome of reaſon; and ſeeth, as he thinks, a neceſſity to have it ſo. Herein is that of the wiſe man verified, I have ſeen ſervants upon horſes, and Princes walking as ſervants upon the earth fEccleſ. 10.7. A notorious indignity to ſee Paſſion Lord it in a Coach, and Reaſon, as a Lacquy footing it by his ſide. But now, new Lords, new Lawes. Paſſion reigning forceth Reaſon to deviſe Lawes againſt her ſelf. For without Reaſon they cannot be made, though they be made againſt Reaſon.
Even in cold blood, he determineth to follow the commands of paſſion, and ſilenceth reaſon, if it contradict this determination. He is herein as Caeſar that went ſoberly about the over-throw of the State, not for want of reaſon, but as reſolved not to hearken to it. So Cato kill'd himſelfe with great adviſement and ſhew of diſcretion. Thus men uſe all the Reaſon they have after an evil committed, to make good what paſſion hath done, that before trod it under foot of paſſion, when Reaſon offered to hinder the doing of it.
It is a part of the triumph of Paſſion, to force Reaſon ſuppariſitari, Paraſite-like, to maintain all acts of paſſion in the unregenerate. From hence proceed all ſtrained and profane Apologies for evil. Hence it is, that men adde thirſt to drunkenneſſe gDeut. 29.19: fewel to luſt, becauſe they think they can command Reaſon to make ſome excuſe for it: herein being worſe than beaſts; for they luſt, but do not provoke to luſt, by cogitation, by diet, or ſuch like courſes. But this man is ready to anſwer, Beſtiae enim ſunt. They provoke not, becauſe they are beaſts, and underſtand no better. But he hath more wit, and he employeth it to be more wicked, and more bruitiſh. He may ſay with the Idfornicator, Impetravi egomet, ut me corrumperem. I have obtained leave of my reaſon and conſcience, to defile my ſelf ſtill. He liketh becauſe he loveth; and ſeeth faults, becauſe he hateth. What he luſteth after, Reaſon muſt not only not preſume to oppoſe, but not refuſe to maintain.
Thus, the regenerate have too much mixture of paſſion; the unregenerate, an habituated predominancy. The one gives way to paſſion, as fond Parents to their children, who through over-doting affection love more and think better of their children than they deſerve, and ſo give them the reines more than is meet: the other, as blinde lovers, through rage of fancie, love where they ſhould hate, and like where they ſhould loath. In the regenerate, fancie as a Phaeton gets the chariot for a while: in the other, the cart alwayes guides the horſe, and the horſe the carter. Hence, the one, as David, bleſſeth the meanes by which he is ſtayed and reclaimed from giving further vent to his paſſionh1 Sam. 25.32 33. The other, as Balaam, that would have killed his Aſſe for not carrying him furtheriNum. 22.29, thinks he hath no greater enemie than him that will ſtop his courſe in ſinning, or ſhew him his errour.
Character 5 In a regenerate man may be forward, free, active, and quick affections.
The winde bloweth where it liſteth kJohn 3.8, and the Spirit worketh where he pleaſeth. His wiſdome knoweth of what extraordinary u…e even the moſt quick and nimble paſſions, rightly guided, and employed, may be: therefore he often takes delight in renewing and ſanctifying ſuch whoſe affections and paſſions unſanctified would prove very dangerous; but, being ſanctified, become prime inſtruments in the hand of the Lord, to do him excellent ſervice and honour.
Who, fuller of affections than David? yet, through grace, he ſo employed them, that God gives him this peculiar honour, to be a man after his own heart l1 Sam 13.14. Jeremy was a man of ſwift paſſions; eſpecially of anger mJ…r. 8.9, at the deſperate wickedneſſe, and of ſorrow nJer. 9.1, for the matchleſſe miſeries of the Kingdome of …udah, that he firſt propheſied, and after ſaw in part fulfilled upon them, yet God having ſanctified him in the womb, and ordained him a Prophet unto the Nations oJer. 1.5, how great an inſtrument did God make him, over the Nations, and over the Kingdomes, to root out, and to pull down, and to deſtroy, and to throw down; to build, and to plant, &c pVer. 10? Witneſſe his Prophecies againſt Egypt qJer 46.2, againſt Moab rJer, 48.1, the Ammonites, Edom, Damaſcus, Kedar, Hazor, Elam sJer. 49, and …aſt of all▪ againſt Babylon it ſelftJer. 50, &c., the ſcourge, and deſtroyer of all the for me…, (ſo far as they were deſtroyed,) and the events anſwering thoſe denunciations.
But, as quick-ſilver muſt firſt be ſubdued in the poiſonous quality of it, before it can be uſed to any benefit; ſo theſe affections muſt be mortified, or they will ſoon grow pernicious to him in whom they be found. No man, a more zealous and induſtrious publiſher, and Propugner of the Goſpel, after his Converſion, than bleſſed Paul u1 Cor. 15.10: yet, before, no man ſuch a PerſecutorwAct. 26.10, 11.
Notwithſtanding, affections, where they are naturally quick, they are ſeldom, or never ſo abſolutely mortified in this life, but that ſometimes they break out beyond due bounds. For, as a ſmooth, ſoft, and keen edge is ſooneſt turned, blunted, or gapped, or otherwiſe cuts and wounds him that uſeth it, if he be not more than ordinarily careful in the uſe of it; ſo it not ſeldome happeneth, that the quickeſt and moſt active affections, are ſooneſt turned aſide, dulled, or corrupted to break out into diſorderly and exorbitant actions. Hence it comes to paſſe that the moſt forward natures, as they give great helpes and luſtre unto grace, while they be contained within order; ſo, at times breaking out, they give greater foiles, and become greater blemiſhes, than the paſſions of others of a more moderate temper, and leſſe grace.
David, whoſe courage, (ſteeled with faith, and experienced by the killing of a Beare, and a Lion) put him on to encounter Goliah, the terrour of all Iſrael; yet ſhewed impotency enough in his ſudden reſolution to deſtroy Nabal, and his houſe, upon a private affront, and diſguſtx1 Sam. 25.23; had not the wiſdom of a woman prevented his ſhedding of blood, and the avenging his own private quarrel, with his own hand yVerſ. 33. Thoſe ſonnes of Zebedee, James and John, as they were of a forward nature, and fervent, which being ſanctified, made them ſonnes of thunder zMar. 3.17; ſo, they were ſoon tranſported, as we ſee in their raſh zeal againſt the Samaritanes, for not receiving our LordaLuke 9.53, 54, and in their ambitious deſire of priority of the other ten ApoſtlesbMat. 20.21 and v. 24.
So Peter, as he was ever the moſt forward in attempting dangers, ſo he moſt often and moſt dangerouſly ſtumbled, and hardly eſcaped, as we ſee in his weak walking upon the ſea cMat. 14.30, his Satanical boldneſſe in rebuking his LorddMat. 16.22, 23, and his deſperate denial of him in the High-Prieſts Hall, even after he had cut off an eare of the High Prieſts ſervant in the quarrel of his MaſtereMat. 26.35, and promiſed to ſtand by him to the deathfVer. 51. Howbeit, ſuch diſtempers and exorbitances of the regenerate, are duely repented of, and thereupon graciouſly pardon'd.
Contrariwiſe. An unregenerate man of quick and vehement affections and paſſions, Differ.is extremely wicked.
As his paſſions, ſo his actions are all in extremes. He is not only foreign, one that will do miſchief, but foreign, preſently, ſuddenly in action. He cannot hold off till he hath ſeriouſly conſidered what he is about to do: and ſo he is full of all miſchief, even in an inſtant, as the Apoſtle deſcribeth Elimas gActs 13.10. As Auguſtus was wont to ſay, that he ſhould leave behind him an Emperour (meaning Tiberius) that would not think twice of one thing: ſo it is with this man; no ſooner doth Satan, ill counſel, or his own corruption put any evil in his head, but his fingers itch to be at it. He ruſheth upon it as the horſe ruſheth into the battel hJer. 8.6. If he but ſee a thief iPſal. 50.18, he preſently is ſo taken with him, that he not only conſenteth to him, but runneth with him, and as ſome tranſlate the wordforeign * from foreign See Ainſworth., which noteth the readineſſe and earneſtneſſe of the affections unto theft. His affections are as Gunpowder, fired, ſo ſoon as touched.
Miſchief and wickedneſſe in the height is his delight, and glory. He cannot eat without this ſauce, nor ſleep without this pillow. He ſleepeth not, except he hath done (not only ſome ſmall inconſiderable fault, but) miſchief: and his ſleep is taken away unleſſe he hath cauſed ſome to fall. He eateth the bread of wickedneſſe, and drinketh the wine of violence kProv. 4.16, 17. He is in extremes, not only for his haſty acting, but for the nature of the ſins which he acteth. If it be poſſible to go beyond the worſt, he will put on with all his might to out-ſtrip them. In an inſtant, ere he can be diſcerned, he over-paſſeth the deeds of the wicked lJer 5.28. Nor is this his grief, but his ſport mProv. 10.23. He boasteth himſelf in miſchief, his tongue deviſeth miſchiefs (in the plural, if poſſible,) like a ſharp razor working deceitfully, leaving nothing behind it, but in pretending to cut the haire for haſte, he cutteth the throat alſo. He loveth evil more than good nPſal. 52.1, 2, 3, thinking nothing ſo good as to do evil with both hands oMic. 7.3; as Doeg, that was not only forward to informe againſt Ahimelech, but, when Sauls guard refuſed, he readily fell upon the Prieſts; and, not only cut off eighty five perſons that wore Ephods, but utterly deſtroyed all men, women, and children, that belonged to themp1 Sam. 22.18, 19. His feet were ſwift to ſhed blood qRom. 3.14.
Thus, in the regenerate, paſſion is ſometimes as a ſwift dromedary traverſing her wayes, ſometimes too ſwift for the Rider*Jer. 2.2, 23: but, being maſtered, ſheweth mettle to very good purpoſe: but, in the unregenerate, paſſion is as Aſahel, as light of foot, as a wilde Roe of the field r2 Sam. 2.18: and ſo ſwift, that it will not be ſtayed till it hath carried him on to his deſtruction, notwithſtanding all admonitions to prevent itsVer. 21, 22, 23. The one, by tentation may give way to his paſſions, too forward to evil; but, having them under the command of grace, he uſually turnes them the right way, to be zealous and earneſt in that which is good, however they be too hard for him at times to hurry him on upon the evil he hateth. The other, is not only forward but deſperate in evil, and in evil only, having no command at all over his paſſions, but rather delighteth to give himſelf up to them; and is then beſt pleaſed, when they be moſt ſwift in the purſuit of the groſſeſt abominations.
Character 6 In a true Christian there may be ſtrong, ſturdy, and untractable paſſions.
Such as the ſonnes of Zerviah to David, whom he cannot rulet2 Sam. 3.39. All paſſions corrupted are the ſtronger by corruption, while the man in whom they are waxeth weaker and weaker, as a man under a diſeaſe too hard for nature. Such paſſions are hardly maſtered with the bit and bridle of grace, no more than the horſe and mule which have no underſtanding uPſal. 32.9. For uſually, where paſſion is ſtrong, reaſon is weak; and there, grace hath the harder task. Paſſion and Reaſon are the ſcales of the minde, as the one goeth down, the other goeth up. Jonah muſt confeſſe this to be ſo: for, neither the whales belly nor the ſea it ſelf could drown his paſſion of anger, even when he could expect nothing but the drowning of himſelf. He was a Prophet, and therefore an holy man w2 Pet. 1.21: yet his anger was too hard for his holineſs, even after he had been in the whales bellyxJon. 4.9.
This violence of the paſſions ariſeth much from bodily temper or diſtemper rather, and namely from melancholy, which is a tough and viſcous humour, to hold the impreſſions of paſſion. It is much alſo from education and liberty given to the follies of childhood and youth, without cruſhing in the egge, and nipping corruption in the bud. When children are uſed to have their will without curbing, correction, or reproof in their firſt ordering, ſuch, in ſhort time, grow ſo head-ſtrong, that afterwards they will hardly be governed by any Law; correction then comes too late, unleſſe to irritate corruption, and to make them more deſperately and incorrigibly wicked.
Unto ſuch much grace is needful, and many prayers, and ſtrivings more than ordinary. In fine, there needeth an Alexander, for ſuch a Bucephalus, or ſtrong headed horſe. Yet are not ſuch paſſions to be wholly caſt away, or knockt in the head: foraſmuch as they (being once maſtered and renewed) may prove not only good, but excellent. Even the Lion, the Beare, and the Wolfe (that is, men naturally as fierce, fell, rapacious, and violent, as thoſe bruits) are admitted into the Kingdom of Chriſt, and ſo tamed by the power of his grace, that they lie down with the Lamb, the Kid, and the Calſe yIſa. 11.6, &c.. For he hath received gifts for the rebellious alſo, that the Lord God may dwell among them zPſal. 68.18.
The Jewes were naturally a fierce, furious ſtiffe-necked Nation aDeut. 9.6, 7, yet ſuch of them as were renewed by grace, proved the Worthies of the Church in both Ages. Such in a good cauſe, will ſtand as Eleazar, or as Shammah, in the field of Lentiles, againſt the Philiſtines, although forſaken and all, and fight till their hand cleave to their ſword b2 Sam. 23.9, 10, 11. Indeed ſuch affections are as the loud-crying woman and the Scold ſought out to drive away the enemies cEccl. 26.27. But he that hath them to contend with them at home, ſhall be ſure to be acquainted with the troubles of warre. Yet by the power of grace, he maintaineth againſt them a difficult and perpetual conflict, till at laſt he ſing 10, triumphing over them, through Jeſus Chriſtd1 Cor. 15.17.
On the contrary,Differ. an unregenerate man ſo tempered and hampered with head-ſtrong and sturdy paſſions, is dangerous to himſelfe and others.
He hath no command over himſelf, becauſe himſelf is under command of his paſſions. He is as a City broken down, and without walls eProv. 25.28, which can reſiſt no aſſault, but is at the enemies pleaſure, to ſack and burne it, and to put all to the ſword that are in it. He is ruled by his luſts and paſſions, and will be ruled by nought elſe; neither man, nor God himſelf ſhall rule him, further than his own affections pleaſe. The tentations of Satan, the frauds and illuſions of wicked men ſhall be of more force with him, than any counſel from God. But his great and mighty lords, are his paſſions within, whom he worſhippeth and ſerveth, as the covetous man, his wedge and wealthfJoſh. 7.21 Prov. 18.11. He cannot ſtand out againſt any ſinful paſſion of his own heart, he cannot curb the rage of that unruly member the tonguegJam. 3.8, he is a ſlave to every noiſom luſt, and helliſh vice that his corrupt affections hurry him upon, whether it be quarrelling, railing, covetouſneſs, uncleanneſſe, fraud, lying, theft, or whatever any vile affection within him hath a luſt unto. It carries him on headlong with fury into all miſchief and miſery, as wilde and fierce horſes not weighed, nor under command, run away with a Coach to the hazard of the lives of all that are in it.
Such an one is unapt for counſel, and impatient of reproof. Yea, the more he is reproved, the more he hardeneth his neck, until he be on the ſudden deſtroyed, and that without remedy hProv. 29.1. In this diſpoſition he delighteth more than in his eſtate, honour, friends: his will, his luſts, are his Law, his God. Under colour of conſtancy and ſtayedneſſe to which he pretendeth, he maketh his heart as hard as an Adamant-ſtone iZech. 7.11, 12, in wickedneſſe, rendring it both deſperately evil, and pertinacious in it. He is ſo farre from hearing others labouring to reclaim him, that he will not heare the voice of his own reaſon and conſcience. There is in him a perpetual ſtorme, as in a ſhip in a tempeſt, wherein for the noiſe of windes and waves, the commands of the Ship-Maſter cannot be heard for the ſaving of the ſhip. His paſſions are ſo often and much in uproars, and tumults, that when wiſdom and conſcience ſpeak loudeſt, they are no more regarded, than Alexander when he beckned with his hand, and would have made his defence, to the enraged Epheſians kActs 19.33, 34. And if he do hear, he is reſolved notwithſtanding to do what he liſt, although God himſelf ſpeak to him to the contrary; as they, to Jeremy, As for the Word that thou haſt ſpoken unto us in the Name of the Lord, we will not hearken unto thee. But we will certainly do whatſoever thing goeth out of our own mouth, &c lJer. 44.16, 17.
Thus, paſſion in the regenerate is as an horſe ſtiffe of reines; but, under a good rider moſt ſerviceable: in the unregenerate, as a wilde Aſſe uſed to the wilderneſſe, ſnuffing up the winde at her pleaſure mJer. 2.24, and running away with her rider. The one ſeeing his danger, doth what he can to prevent it, the other humoureth that moſt which is moſt dangerous to him.
In the regenerate there may be ſoft, weak, and pliable affections. Character 7
Some natures are ſo facile, that a childe may lead them; ſo capable of every impreſſion, that you may draw them to any thing; not ſo much out of a corrupt inclination, as of a natural temper, and ductile diſpoſition. They underſtand well enough, and they mean well, but are ſo pliable to every motion that they be overtaken and overcome of evil, ere they be aware, not as delighting in it, but as not ſuſpecting it, or thinking evil of him that enticeth and beguileth; as thoſe Iſraelites whoſe hearts were ſtollen away by Abſalom, whom they followed in the ſimplicity of their hearts, knowing nothing of his treaſonn2 Sam. 15.11.
Such are ſoon won, and ſoon wounded, ere they be aware: apt for all impreſſions, eſpecially of ſorrow, feare; and ſometimes of jealouſie alſo, ready to call Gods love into queſtion, and think themſelves forſaken; They are, as wayward children, ſick folkes, and women for the moſt part, too apt to be diſpleaſed and diſtempered. Even a David is apt ſometimes to ſay to God, in his haſte, I am cut off from before thine eyes; that is, caſt out of thy ſightoPſal. 21.22. And, at another time, all men are liers pPſal 116.…, even Prophets and all, that had propheſied that to him, which he could not ſee performed. But he confeſſeth his raſhneſſe, as taking the blame upon himſelf, for his haſty, blaming of others.
But ſuch an one, as he is ſoon hurt, ſo is he as ſoon healed: as he is quickly offended, ſo he is as quickly pacified; as he is ſuddenly caſt down, ſo is as ſuddenly raiſed again and comforted. If he eaſily tread awry, he is ſoon ſnibbed, and turned again into the right way. If he be not ſo careful and cautious to keep in with the Lord, yet is he ſoon brought to ſee his wandrings, and to mourn and lament after the Lord q1 Sam. 7.2. He is as a ſoft-natured childe, that eaſily offendeth his father, but is never quiet till he be reconciled. Such an one becauſe he wanteth reſolution,pProv. 28 14 hath feare for his Guardian and Watchman (r): and, wanting ſtrength to withſtand evil motions, his wiſdome is to keep himſelf, as much as may be, out of the noiſe and view of tentationssJob 31.1.
Differ.Contrarily, the unregenerate of facile affections, is apt and ready for all ſinful purpoſes.
foreign, an yielding man (ſaith the Philoſopher) is carried by every word and winde. He enters not into conſideration what is fit and warrantable; but, if preſſed by others, to do ſo and ſo, he preſently yieldeth, be it good or evil. Such an one is for any faith or religion: yea, for any practice that others will perſwade him to; eſpecially, if plauſible, or ſuch as carries not abhorrency in the very face of it; and, that the ſnake lie not open to all mens view in the high-way, but hidden under the graſſe in a pleaſing meadow. Any ſpecious pretence is ſufficient to carry him whitherſoever you pleaſe. Do but ſay the word, he ſcornes to diſpute, but readily obeyeth.
If he happen to fall into company and diſcourſe with any inſinuating Popiſh Prieſt or Jeſuite, whoſe policie and rule is to deal chiefly with the weaker ſex, and with effeminate, or obnoxious men, that will be more apt to hearken to a Mountebank, promiſing an eaſie cure, (without deſtruction of the luſts within,) than to a ſolid and faithful Phyſician that is more for taking away the cauſe, than for giving preſent eaſe; the doors ſhall be open to any Impoſtors whatſoever, that creep into houſes, and lead captive ſilly women (and weak men too) laden with divers luſts, ever learning, and never able to come to the knowledge of the truth t2 Tim. 3.6, 7. The hook is no ſooner let down, but he, not conſidering the danger, firſt nibbles, by entertaining diſcourſe (as Eve did with the Serpent) which he is not able to maintain: and then, ſwallowes the bait, and with it the hook, which he cannot eſcape.
Such an one counts it his wiſdom and glory, not to croſſe company, but to be as they are. Any faſhion, behaviour, action, (except what is truly good) faction, courſe, or conſpiracy will ſuit with his diſpoſition. Do but ſay, what you will have him do, and he is your ſervant. The leaſt beckning or holding up the ſinger of him whom he thinks worthy of reſpect upon any account, is to him enough. If a man of honour and power, ſuch an one as Abſalom, do but take him by the handu2 Sam. 15.5, he preſently takes him by the heart too, and ſteales it away, even to commit treaſon and rebellion againſt his Soveraign, as Abſalom did the hearts of the men of Iſrael wVer. 6: and as Garnet, Owen, &c. did the hearts of the Gun-powder Traitors.
He will quickly like, and as quickly loath, and both without cauſe, as Amnon did his Siſter Tamar x2 Sam. 13.14, 15.. He liked her without cauſe, to make her his whore: and loathed her without reaſon, ſo ſoon as he had forced her. In the things of God, he will not trouble himſelf to ſtand in the wayes (where God, in the Miniſtry of his Word uſeth to ſet guides) to ſee, and ask for the old pathes (the Law and the Teſtimonies) where is the good way, that he may walk therein yJer. 6.16: but he only asketh what religion his fathers and Anceſtors were of; and what any flattering Prieſt will perſwade him to, eſpecially if outwardly pompous and gaudy, he preſently reſolves (let Jeremy ſay what he will to the contrary) we will certainly do what we and our fathers, our Kings and our Princes have done zJer. 44.17. But let Kings and Princes alter Religion, he is then for Cantemus canticum novum: Let us ſing a new Song, as haſtily as any Perne of them all. Till then, he will truſt himſelf with any Popiſh Prieſts, looſe companions, and corrupters of youth, till he be engaged in the groſſeſt evils that they think fit to draw him into for advance of the Catholick cauſe, as they ſmoothly, but falſely ſuggeſt.
Thus the regenerate by facile affections is ſometimes overſwayed, as the man of God by the old Prophet of Bethel, pretending an unknown Word of the Lord, to require the man of God to do contrary to what he had an expreſſe charge to forbeara1 Kings 13.18 19.; yet, in this he fares better in the iſſue, as it did with Barnabas, who, being of a good nature, was, for a while, carried away with other mens diſſimulation; but, at length, recovered himſelfbGal. 2.13. The unregenerate is as one of the ſimple ones, as the young man void of underſtanding falling into the company of an harlot, and charmed by her enticements, whereby he goeth after her ſtraightway, as an oxe goeth to the ſlaughter, or as a fool to the correction of the ſtocks, till a dart strike through his liver, as a bird that haſteneth to the ſnare, and knoweth not that it is for his life cPro. 7.22, 23. The one finding himſelf to be of a weak and yielding nature, marrieth his Virgin unto Chriſt, that ſo when he is weak, he may become ſtrong d2 Cor. 12.10in the Lord, by putting himſelf under Covert-…aron of Chriſt: the other is as Dinah, out of her fathers houſe, a prey for Shechem eGen. 34.1, 2, or any looſe Tempter.
In a Christian regenerated there are ſometimes dull, heavy, and lumpiſh affections. Character 8
Sometimes nature, ſometimes ſickneſſe, otherwhile tentation, or ſpiritual deſertion makes him ſlow and unwieldy in the wayes of God, in rejoycing in God, and in honouring his holy Profeſſion as he deſireth. Some are of a dull heavy nature, even from their youth, not out of affected ſloth, but by natural phlegmatick conſtitution, ſuch an one was Jacob, an honeſt, plain, quiet man, not over-active abroad, but as a Shepherd dwelling in Tents, farre unlike his brother Eſau, who was of a more vafrous ſubtile ſtirring nature, loving hunting and more nimble exerciſesfGen. 25.27. Some are ſo by age, in whom nature is ſpent and worne out, as old Barzillai, ſo feeble as not to diſcerne between good and evil to ſenſe, to taſte meat or drink, with any quickneſſe of taſting; or to judge of muſick with a diſtinguiſhing eareg2 Sam. 19.35. Some are ſo by ſickneſſe, in whom a diſeaſe confirmed, and deeplie rooted, doth even alter the very temper and conſtitution of the body, as well as waſte and conſume the ſpirits, making them ſo unwieldy and heavy in ſpiritual motions, as the impotent man that had a long time layen at the pool of Betheſda, for cure, and could never be ſo nimble as to get ſoon enough into the water after the moving of it by the Angel, but that another ſtept in before him *John 5.6, 7. Some are ſo dejected by tentation, and the withdrawing the light of Gods countenance, that they are as it were planet-ſmitten to the ground, and not able to ſtir with any vivacity, as David who ſometimes (eſpecially after his great fall, when God, notwithſtanding his repentance and pardon, chaſtiſed him for the ſcandal he had given whereby the enemies of God took occaſion to blaſpheme the very wayes of Godlineſſe and Profeſſion of Religionh2 Sam. 12.9, 10, &c. and v. 14.; had much ado to hold up his ſoule in clean life, but that it would be caſt down, and diſquieted within him, that he could hardly keep alive any hope in God, within itiPſal. 42.5.
In all which caſes a Chriſtian muſt needs be in a ſad temper of ſpirit, for his ſlow and heavy moving for, or towards God, in which he findes himſelf out-ſtripped by all that have any truth of grace in them. When he ſeeth others as ready to follow God, and to expreſſe their forwardneſſe, as Davids ſervants when he was forced to flee from Abſalom (behold, thy ſervants are ready to do whatſoever my Lord the King ſhall appointk2 Sam. 15.15) he himſelf is as lame Mephiboſheth that cannot go with him l2 Sam. 19.26: and is perhaps by ſome falſe-hearted Ziba (that ſhould aſſiſt him) traduced and ſlandered, as if he had ſome treacherous deſign againſt his SoveraignmVer. 27.
Some are naturally more ſtoical and diſpaſſionate than others. They are of an even diſpoſition, and ſo, take then when you will, whatever comes from them is much what like the ſound of a Bell, that alwayes yieldeth the ſame note. But yet they come behinde others in both duty; and comfort, the very ſenſe whereof cannot but much affect and afflict a true childe of God, as it did holy David: who was often troubled with his lumpiſh dulneſſenPſal. 43.5.
Nevertheleſs, even herein he is not caſt off as an unfaithful ſervant, nor left without encouragement: but, the more he labours under this dull temper, the more he ſtirreth up himſelf to take hold on God, to quicken him in his way oPſal. 119.37. And ſo he findes that the ſpirit is willing, even when the fleſh is weak, heavy, and ſleepypMat. 26.41. So that though he want the comforts that others more active do ſometimcs find, yet withal he is freed from ſundry diſcomforts that they meet withal: for, it much freeth him from exceſſes to which others are ſubject, and he comes as ſoon and faſt as he can to the Lord, although limping, as lame Mephiboſheth to David with as true an heart as thoſe that are more forward.
Differ.Contrariwiſe, an unregenerate man of this dull temper is dead unto all goodneſſe.
He is dull, and inſenſible of it. He is in a ſad condition, and it is impoſſible to make him to take his caſe to heart. He is as one that ſleepeth on the top of a maſt, and feares no danger: yea, he pleaſeth himſelf in his affected and corrupt ſluggiſhneſſe, and flattereth himſelf as being in the only good temper. For, his ſlothfulneſſe caſteth into a deep ſleep qProv. 19.15, he is lumpiſh and like a dead man, unleſſe perhaps when he is about ſome evil that pleaſeth his palate more than ordinary. But in any honeſt and good buſineſſe, the way of this evil beaſt and ſlow-belly rTit. 1.12, is as an hedge of thornes sProv. 15.19; it appears to him to be full of difficulties and dangers, as a path that is over-grown with briers and thornes.
He looks upon others of a quicker mettal and ſeeth them often to miſcarry, and ſtumble by their haſte, for which he deſpiſeth them. Hereupon he condemneth fervencie and forwardneſſe in good duties, as exceſſes, and extremes not to be imitated, and applaudeth his own ſloth, as the only true even diſpoſition worthy of a wiſe man. If the Miniſter lifting up his voice as a Trumpet, do cry fire, fire againſt ſin. He asketh not where? or what is the matter? but, what ailes the man? is he mad? away with him to the priſon tJer. 29.26. In the mean time, for evil, he is as the ſtill Sow, in the proverb, ſlie and ſtill, not forbearing the evil, but only careful to make no noiſe.
Thus, the regenerate is as Jacob, after wreſtling with God, making what ſpeed he canuGen. 32.31, although he be conſtrained to halt in going, not as unfaithful, but as unable to make haſte: the other is as the ſlothful in work, brother to him that is a great waſter wProv. 18.9, and ſhall as certainly come to woe and miſery, as if with the profeſt Prodigal he reſolved to conſume all. The one although he be ſlow, yet is not negligent; the other ſits ſtill and ſaith, All in good time. No more haſte than good-ſpeed. I ſhall get to heaven as ſoon as any hot-ſpurre of them all.
A regenerate man may be of a various and inconstant temper, in reſpect of affections. Character 9
As to the main reſolution of cleaving cloſe to God without ſeparation, he is conſtant to the deathxRev. 2.10, and is kept by the power of God through faith unto ſalvation y1 Pet. 1.5. But as to the temper of his particular affections and paſſions, he is oft-times very variable and unconſtant. Sometimes he is hot in love, by and by he leaves his firſt-lovezRev. 2.4. Sometimes very zealous, ſometimes remiſſeaVer. 20. Sometime glad, and ſometimes ſadbPſal. 42.11. One while quick, another while more dullcHeb. 5.11; Now confident, and ſhortly diſtruſtful: At one time, valiant; and anon, cowardly eMat. 14.30. And this comes to paſſe not through interciſions of grace,dNumb. 20 11 but from the conſtitution of nature, not throughly vanquiſht by grace.
But, as it was ſaid of Alexander, that he excelled both in vertues and vices, ſo ſuch though ſometimes they be more notorious in their falls, yet are they upon recovery more notable for their graces. As Lute-ſtrings, if they be true, though ſometimes, by being ſet too high or too low, they make an unpleaſing ſound, yet being put into a right pitch and tune, they yield a more than ordinary ſymphony and melody: ſo is it with a Chriſtian of this temper, although ſometimes, when out of tune, he offendeth the eyes and eares both of God and man, yet when he is again reduced to a good frame of ſpirit, he maketh excellent muſick beyond other men in the eares of both.
As for his own feelings, he hath a kinde of foreign in, his life, and in himſelf. Sometimes more of the ſweet, another while more of the ſoure: as he findes the inconſtancy of his temper to act him, or the power of grace overcoming it. Nevertheleſſe, he not only bewailes his ſickleneſſe, but labours for conſtancy, and for that purpoſe entreth into a ſtricter Covenant with his eyes, lips, eares, and eſpecially with his heart: then, with others, both with his former companions in evil, that is, as Jacob with Laban, a parting Covenant, a ſtone of ſeparation fGen. 31▪ 51, for ever to depart from themgPſ. 119.115; and with his Aſſociates in Reformation, that the one may witneſſe againſt the other, if he ſhould fall off, or fail; that the witneſſe of the thing may binde all the faſter unto GodhNehem. 9.38. Yea, further, he renews Covenant with God himſelf, upon all ſuch failings, coming up even to the Oath and to the Curſe, and that in his ſight who alone is able to help him to keep itiNehem. 10.29. And having done this, he is careful to minde himſelf of it, and to make it good, I have ſworn, and I will perform it, that I will keep thy righteous judgements kPſ…l. 119.106.
On the contrary, the unregenerate, although he be unſtable in all his wayes, Differ.yet is he conſtantly evil, and alwayes in it.
He is not only as the hypocrite, that hath an heart, and an heart lJam. 1.8, one (as he pretendeth) for God, and another, for any thing, like Theophraſtus his Partridges of Paphlogonia that had two heatts; but he hath as many hearts as luſts, and theſe carry and hurry him, now hither, now thither; any where, every where, ſo that he is unſtable in all his wayes, that you know not where to finde him, ſave only in evil in the general, which agrees to all his wayes. For every imagination of the thoughts of his heart, are only evil continually mGen. 6.5.
He often varieth his ſteps, but never his way. He goeth round as an horſe in a Mill: not from good to evil, for he was never good: not from evil to good, for he never meanes to be good: but only from one way, or kinde, or degree of evil unto another; from one ſin, errour, or humour to another. He gaddeth about with all earneſtneſſe, to change his way, as Judah, that ſought firſt to the Aſſyrian, then to Egypt, for help againſt the Chaldean; but never, to get into Gods way, and therefore, with ſhame in bothnJer. 2.36, becauſe ſtill, in the way of ſin.
Thus, the regenerate is uncertain in his particular walks, as a Deer that is now here, now there; but alwayes within the pales of the Park; but the unregenerate roveth and ſtrayeth as an out-lying ſtag, that is every where treſpaſſing upon the neighbours, not only within the purlues, but as far beyond them, as he is able and dares to wander. The one is as the loyal wife, alwayes faithful, but otherwiſe very fickle and unconſtant in her daily behaviour towards her husband: the other is as the looſe gadding houſe-wife of Samaria before her Converſion, that entertaineth a Paramour in ſtead of an husband, after ſhe had enjoyed husbands enowoJohn 4; or, as a wife that committeth adultery, taking many strangers in ſtead of her husband pEzek. 16.32.
FINIS.
End of the text · Samuel Crook, Divine Characters in Two Parts (1658)