Divine Characters in Two Parts, Part 1 · Chapter 4
CHAP. IV. The natural hypocrite is he, in whom nature uſurpeth the room of grace.
THough every hypocrite (as an hypocrite) be an artificial piece, yet there is a natural hypocrite among the reſt;Definition. ſo called, not becauſe he is without art, but becauſe his art is to give nature the place and prize of religion. That there are certain eminencies and advantages of natural parts in ſome men above others, cannot be denied. Experience ſhews that men, as blades all made of the ſame mettal, yet differ much by means of temper: Some more ſoft ſmooth and ducible, others more ſtiff and ſtubborn, that will break rather then bend. This difference Plutarch obſerveth in the natural diſpoſition of Marcus Brutus, Plut. in Bruto.compared with Junius his Anceſtor, and with Caſſius his fellow in conſpiracy. Reaſon confirmeth the ſame, becauſe though the ſoul of Solomon (as it is created and infuſed) differeth nothing from the ſoul of Nabal; yet being to work by bodily organs, even in the perfecting of her ſelf, her actions reſemble her inſtruments; and as in generation the birth uſually reſembles the mother; ſo in diſpoſition, the ſoul takes her temper from the body.foreign. Hence we ſee ſome of condition ingenuous, ſhamefaſt, fit to be taken with the love of vertue; others of a baſer caſt, fit to be ruled, not by ſhame, but by fear; not by praiſe, but by puniſhment; not by reaſon, but by conſtraint. Naturaliſts obſerve that flegme predominating maketh a man ſlow, ſtupid, and ſervile: choler heady, various and violent; melancholy timerous, cloſe, ſoure and inexorable; blood voluptuous, riotous and retchleſſe. Therefore the ſanguine with a moderate mixture of melancholy to qualifie the motion of the blood, is commended as the temper that giveth beſt counterpoiſe, both to the humors of the bodie, and paſſions of the minde. The Scripture noteth a difference of natures in Eſau and Jacob; the one cunning, the other plaineaGen. 25.27; the one a ranger, a man of the field; the other loved home, and went not out of the tent. If we compare the nature of Iſhmael abGen 16.12 wilde aſſe man, his hand againſt every man, &c. and every mans hand againſt him: with Jonathan ſo amiable,c2 Sam. 1 26. paſſing the love of women; how great will the diſtance appear? Now they that have theſe ſeeds of nature, as they are generally gracious in the eyes of others, ſo are they apt to think highly of themſelves, and many times they enter into compariſon with the children of God, and bear away the prize from ſome of them: For good nature without grace maketh a fairer ſhew to the world then grace with an ill nature, as a cur outrunneth a grayhound with a clog: But when all is done nature is but nature, and giveth one man no more advantage of another, then tame beaſts have of wilde, which are beaſts alſo no leſſe then the wilde, or then the flower hath of the herb, which is graſſe no leſſe then the hearb. To thisd1 Pet. 1.24 flower of the graſs the Apoſtle Peter compareth all natural excellency, which he calleth a mortal ſeed; and (to our purpoſe) avoucheth thatever. 22. love without hypocriſie, cannot ſpring from that root. Without regenerating grace there is no ſincerity in mens affections, therefore neither in their actions: He therefore that is in his pure naturals, is in the liſt and roll of hypocriſie; he that beareth himſelf on them, marcheth under her banner; he that oppoſeth them to grace, fighteth in her quarrel.
Difference.But the child of God is he in whom the beſt nature is renued and refined by grace. He is a new creaturef2 Pet. 1 4 partaker of the divine nature, and therefore abſtaineth from the corruption that is in the world through luſt. Among worldly corruptions hypocriſie is not the leaſt; and it is grace, only grace that freeth from hypocriſie. The Apoſtle commandeth,gRom 12.9. that love be without hypocriſie: But whence may that be had? Saint Peter ſheweth, thath1 Pet. 1 22 love unfeigned ſuppoſeth regeneration through the Spirit by the incorruptible ſeed of the Word. In like manner Saint James iJames 3.17commending Chriſtian wiſdome, among other epithites ſaith, it is without hypocriſie; but withal he telleth us, this wiſdom is not from beneath, butkJames 1.17 from above, even from the Father of lights. Natural parts and perfections may be either found or wanting in a childe of God; but if they be found, they are made ſervants and inſtruments unto grace; if wanting, grace hath the more trouble, and muſt do her work her ſelf: yet better is grace without theſe good helps, then natural parts without grace; aslProv. 12.9 the poor man that hath a ſervant is better then he that boaſteth himſelf and lacketh bread. Grace hath the poore mans bleſſing, not to be without a ſervant, for her children ſerve her, yea ſhe can be her own ſervant.
In the one therefore generation ſtands inſtead of regeneration, in the other regeneration maketh uſe of the good, and ſupplieth the defects of generation.
The natural hypocrite deriveth his honours from his birth. Character 1
The great men among the Heathens had ſome reaſon to ſolemnize their birth days, becauſe the advantages they had of others that came from that mould not only in regard of honours and titles, but even of vertues alſo. Wherefore moral Phyloſophers required in their Diſciples a prediſpoſition of nature, as without which they perceived they ſhould do little good upon them. They muſt be nati or elſe they could not be facti; tempered before they could be framed, compoſed that they might be diſpoſed. This hypocrite therefore hath his vertue, as many have their nobility without their own labour or merit, and therefore without true honour. Vix ea noſtra voco, ſuch acceſſions are ſcarcely to be called our own.
Contrariwiſe,Difference the new creature deriveth his honour from his new birth as a Sonne of God.
That which is born of the fleſh (ſaith our SaviourmJohn 3.6) is fleſh, and that which is born of the Spirit, is Spirit: Behold in a regenerate man two births, two originals; The former he remembreth with honour to God (who hath made himnPſal. 139.14. fearfully and wonderfully;) but with ſhame to himſelf, ſaying,oPſalm 51.5 Behold I was ſhapen in iniquity and in ſin did my mother conceive me. The work of procreation is it, wherein the old Adam, even to this day,pGen 5.3. begetteth a Sonne in his own likeneſſe. If any have been goodqJerem. 1.5 from the womb, it was not of the womb. The womb might be the terme from whence goodneſſe (by the extraordinary work of the Spirit) began; but not the cauſe or fountain of goodneſſe. Grace comes never the ſooner for good nature; For,r1 Cor. 1.26 not many wiſe, not many noble after the fleſh are called; but it is the gift and calling of God. A man muſt be born again (though Nicodemus cannot reliſh it) that ſhall be good in the ſight of God A Chriſtians birth-day, is that whereinsGal. 4.19 Chriſt is formed in him, and the travel of nature is bleſſed withtLuke 19.9 the iſſue of grace.
Thus the one receiveth his honours his arms from his Anceſtors; the other winneth them in the field. The one hath elderſhip as Eſau; but the other, as Jacob, goeth away with the bleſſing.
The natural hypocrite hath his perfections from his body. Character 2
A baſe perfection that hath its original from the baſeſt part, like the motion of the Serpent, when the taile would lead the way to the head. We count thoſe creatures baſe, whoſe form ariſeth out of the potentiality of the matter ſo thoſe men muſt needs be of mean worth, whoſe perfection cometh from their complexion; and in whom the body giveth laws to the ſoul. Popular States may decree honeſt things; butuEccleſ. 10.17 bleſſed art thou O land, when thy King is the ſon of Nobles: Bodily temper may encline men to ſome things that are good; but vertue looſeth her dignity, yea and her name, when ſhe cometh not armed with the command of reaſon. What commendation or thank is it for a man to do that whereto his nature enclineth him? we may praiſe a man for being tall, faire, welfavoured, as we may praiſe the ſnow for being white, yet no external feature of the bodywPſ. 147.10, 11 how comely ſo ever), but onelyonly the endowment of grace commendeth a man unto God. The gifts of the body are no more ours, then thoſe of fortune (as they are called;) nay leſſe, for many times unto theſe our induſtry concurreth; unto thoſe never, for whoxMat. 6.27 by taking care can adde unto his ſtature? or alter the colour of his haire? Many things are beautiful, proceeding from reaſon and grace, which if they come of nature alone, are rather defects. An Eunuch, ſo born, is ayEſay 56.3. dry tree; but he that by gracezMat. 19.12 makes himſelf ſuch for the Kingdom of heaven, hath aaEſay 56.5. name better then of ſonnes and daughters. The gift of continencyb1 Cor. 7.7. it ſelf is a bodily priviledge, (and therefore makethcVerſe 28 marriage as not neceſſary, ſo neither unlawful;) but it is temperance of minde that deſerveth the name of vertue, not temper (much leſſe diſtemper) of body. That is not vertue that is born with a man from the womb of his mother, nor a temperature not eaſily liable to temptation; but grace ſubduing temptation.Plutar. in Solon. And what vertues are they which may be loſt by age or ſickneſſe? yea, that may be gotten by diſeaſe or decay of nature? It is noted of Charles the fifth, that by age he grew more flegmatick, and thereby more moderate; a good turne for his Subjects, and for neighbouring Princes; but no commendation to himſelf.
Differ.But the new creature is perfected from his better part.
The better part of a man is his ſoul, and the better part of a Chriſtian is this Spirit or new man. As it is meet therefore that Art (the rule of reaſon) ſhould perfect nature; ſo is it alſo meet that grace ſhould perfect both nature and reaſon. A man of a cheerful ſpirit, though ſomewhat corpulent, moveth nimbly, becauſe he hath animam pro vehiculo, an active ſoul for his chariot; ſo a Chriſtians motion being from the ſoul of new life, is more then according to the activity of nature. As in evil the titillation is from ſenſe and appetite; but the reaſonable will conſenting, maketh it a vice: ſo unto good there may be an inclination by nature; but the royal aſſent of the inner man maketh it a vertue. Natural inclinations beare great ſway in humane actions; becauſe few men examine, fewer correct or croſſe them. Some naturaliſts have been very partial in behalf of natural cauſes. What will not he aſcribe to nature, who can finde in his heart to affirme, that a man unlettered by meer alteration of the temper of his braine, may come to ſpeak the Latin tongue?Atque idem jungat vulpes, &c. But in the childe of God, with a new Lord, there are new laws: the Law of grace improveth natural inclinations, if they be good, keeping the ſame courſe upon better grounds; reproveth them if they be evil; ſhaping her courſe, not according to the winde, but according to the compaſſe. And as Sea-men have an art to catch a croſſe wind, and make it ſerve their turne; ſo the childe of God maketh happy uſe of bodily diſtempers; making choler ſerve unto zeale; flegme unto patience; melancholy unto contemplation; and lively blood unto ſpiritual rejoycing.
Thus the hypocrite is as the Centaure, in whom the horſe is the better half of the man; and take away the horſe, the man is ſpilt; but the Chriſtian is good on foot, as wel as mounted. If his horſe be gentle, he rides him; if jadiſh, he breaks him; if weary he can lead or drive him; if ſtark tyred, he can go without him. He that hath good legges findeth leſſe lack of an horſe, and where grace is in breath, natural parts are leſſe miſſed.
Character 3 The natural hypocrite is good, but not always.
As the cauſe is, ſuch is the effect. The cauſe of any goodneſſe of nature is appetite; the cauſe of appetite, temperament; the cauſe of temperament, bodily conſtitution. All theſe are mutable, and finally mortal; like Comets that kindle without expectation,As Quakers, momento turbi nis. Nova nunc religio in te iſtaec inceſſit. Terent. and go out without warning. For that which begins without reaſon, will end without occaſion. Some men turn good ſo ſuddenly, that we may ſay, how came this new Religion to ſeize upon them? But the good humour laſteth not long, there is a dump and a damp coming after. The very flood it ſelf bodes an ebbe. Or if the beginning were more ancient even from the very conception; yet nature, like the firſt matter, hateth to be tied alwayes unto one forme. Her paſtime and recreation is in ſucceſſion, and viciſſitude, and that of contraries. Summer and Winter are not more ordinary, then to ſee a man out-live his good nature. For either it is ſoured by afflictions, or made brackiſh by encounter with others ill conditions; or time it ſelf turnes it into vinegar. Naturaliſts diſtinguiſh mans life into ſeveral ages, according to the alteration of humours in the body, and mutation of temperature thereon depending. Hence thoſe years are called climaterical, wherein the ſoul changeth climate, as it were, in her paſſage through the little world of her body. From the torrid zone of youth, to the temperate of middle age, and from thence by the frozen zone of age, to the pole of death. In the mean time,Non eadem eſt aetas, non mens. Hor. age it ſelf is a kinde of death, as to youth, ſo to the inclinations ariſing there-from Thus we ſee youthful fervency end in coldneſſe: liberality in ſparingneſs; modeſty in unſhamefaſtneſſe, and the like. Time devoureth both himſelf and his iſſue, and whatſoever is bred of nature hath his worm in it ſelf. Nature is alwayes in love with her preſent humour, as with her living husband, and proves a ſtep-mother to the children of her former diſpoſition.
Contrariwiſe, the new creature is conſtantly good, Differ.and unchangeably the ſame.
Grace being an immortal ſeed giveth a perpetual and immortal temper. It is as thedProv. 4.18 morning light that ſhineth more and more unto the perfect day. A morning that feareth no evening, onelyonly it looketh for an everlaſting noon-tide in heaven, where the eCant. 2.17ſhadows ſhall flie away for ever. Abraham, Iſaac, Jacob, Moſes, all the Saints, whoſe hiſtories are recorded, were no leſſe amiable in age, then in the flower of their years. David was no leſſe affable and popular at the laſt act, then in the beginning of his reigne; witneſſe that his laſt and moſt glorious Parliament, unto which he prefaceth with this gracious compellation,f1 Chr. 28.2, &c. Hear me my brethren and my people. Saint Paul aged, and a priſoner too (if either yeares or troubles might have leavened his condition) yet retaineth his accuſtomed ſpirit of love and tenderneſſe, as appeareth in his moſt Fatherly Epiſtle to Philemon. Age hath much to anſwer for depopulating the beauties of youth; but it hath this to ſay for it ſelf, that it taketh no ſpoiles, but of nature; againſt whom it hath letters of mart, under the ſeale of the God of nature. He hath pronouncedgEccl. 11.10 child-hood and youth to be vanity; upon that vanity age feedeth. But it ſhall never come in queſtion for decay of grace. For the regeneratehPſ. 92.14. bring forth more fruit in their age, fat and flouriſhing. Here the proverb hath place,iProv. 31.21 Of faire things even the Autumne is beautiful. Grace,foreign. as the good houſwife, looketh for Winter, but feareth it not; and therefore feareth it not, becauſe ſhee looketh and prepareth for it; getting change of rayment, double rayment, to encounter with all changes of weather and ſeaſons. Yea, ſhe maketh a Summer in the midſt of Winter, and renueth that youth in thek2 Cor. 4.16 inner man, which decayeth in the outward.
Thus the ones goodneſſe is alHoſea 6.4 morning cloud, or dew. the others is the early andmVerſe 3. latter rain. The ones good parts are his movables; the others lands, which ſome call Hiſpan. roots, rayzes; the one holds by leaſe, the other by inheritance; the one is good at random, the other by rule; the one at pleaſure, the other at command.
The natural hypocrite is good without election. Character 4
Nature knoweth no choiſe of things, no difference of perſons, no diſtinction of times or occaſions, no bounds between meaſure and extremities. When Brutus pleaded before Caeſar, he ſaid of him, I know not what this young man would have, but quicquid vult, valde vult; whatſoever he would have, he would faine have it. Nature is a blinde guide, and impetuous; and he that is led thereby, is affected vehemently, but uncertainly; liken2 Sam. 18.22, 23 Ahimaaz, that had rather a minde to runne and ſhew his footmanſhip, then diſcretion to conſider of the errand. Nature and counſel are contrary agents; the one ruleth the actions of beaſts, the other of men: And men that are led by nature differ little from beaſts; nay the beaſt hath the advantage; nature preferring her own iſſue before her nourſling. If forwardneſſe and fearleſſeneſs be taken for valour, a mad, or a drunken man ſhall be more valourous then a wiſe man; yea, a horſe then a man: foroJob 39.25 he mocketh at fear, and turneth not back from the ſword. If willingneſs to part with that a man hath, be liberality, the fool is the moſt liberal perſon, for he giveth as well to them that deſerve not, as to them that deſerve, a fool and his money is ſoon parted.
Differ.Contrariwiſe, the new creature is good with diſcretion.
A wiſe Chriſtian is not only forward and fervent, but with choice and conſideration. And when there is juſt cauſe to alter his outward courſe, he is not afraid to be accounted light. Nature is as an horſe, whoſe pace is affection; if the Rider be ſanctified reaſon, ſometime there is uſe of the bridle to hold it in; for nature is apt to exceed, even in the purſuit of good, as well as in the hatred of evil; ſometime there is need of the ſpur to put on, for the forwardeſt natures are apt to wax dull in the rough wayes of ſome duties. But above all, the eye and hand of grace is neceſſary to keep nature in the right way, which if it have a diſpoſition to go, yet is ignorant of the end of the journey. There is no proof of grace more certain, or more beautiful then this, that it moderateth and regulateth natural inclinations; taking bitterneſſe from zeal, adding wiſdome unto meekneſs. It maketh all that are truly godly, of one heart, and of one temper, notwithſtanding differences of climates and complexions.
ThepEſay 11.6. lion becometh a companion for the lamb; and the bear for the calfe, and the communion of Saints reconcileth natural antipathie; ſo that whereas by nature, you ſhall hardly ſee two men of a condition; by grace they agree, and ſeeme all (according to the proverb) one mans children. Bleſſed Saint Paul, before his converſion was a wilde boare, waſting the Church; but being converted, he put on theq1 Cor. 4.15. bowels of a Father, therGal. 4.19. travels of a mother, thes1 Theſ. 2.7, 11 tenderneſſe of a nurſe. Saint John tLuke 9.54.one of the ſonnes of Zebede, fiery by nature, no marvel if he proved auMar. 3.17. ſon of thunder; but he was alſo ſo qualified by grace, that in his writings he breaths nothing but love.
The one of theſe therefore is good by diſpoſition; the other by election; the one by humour, the other by counſel.
Character 5 The natural hypocrite worketh at eaſe and with facility.
Works agreeable to nature, are not only eaſie and familiar, but pleaſant. All this hypocrites ways are down-hill, ſo that he rather rolls, then walks. He goeth down the ſtreame, and ſo hath no need of arms, or oars. But he is not ſoundly good that is good without pains and ſtrife.foreign. Therefore the vertuous man in Greek is named by a word, which ſignifieth induſtrious. You ſhall ſee ſome courteous, liberal, patient, becauſe they can be no other; but ſet them to work out a new nature by prayer, and practiſe of mortification to reform what is evil, to confirm what is good, to conform themſelves to Chriſt in the minde, as well as in the work; here they give off; nature accompanies them not beyond the ſphere of her own activity. But God is not ſerved with that which coſt us nothing; neither is ſuch goodneſſe a laſting fruit. For as many an one left rich by his friends, hath a ready way to thrift, yet ſeldome thriveth; ſo this hypocrite, finding a ſtock of good nature to his hand, hath a faire occaſion of vertue, yet ſeldome makes uſe of it. Eaſe in the entrance takes away the edge of induſtry, the only mother both of thrift and of vertue.
Differ.Contrariwiſe, the new creature worketh with ſtudy, ſtrife, and induſtry.
The Chriſtian not only worketh, but wreſtleth; being like thoſe that repaired the wals ofwNehem. 4.17 Jeruſalem, who with one hand did the work, and with the other held the ſword. Such a wreſtler was Saint Paul, who cryeth out,xRom. 7.24. O wretched man that I am, who ſhall reſcue me from the body of this death? who alſo telleth us, that while the fleſh and the Spirit are together, they will be yGal. 5.17.contrary each to other, ſo that we cannot do the things that we would. Neither is our ſtrife with fleſh, as it is ſinful only, but alſo as it is natural. Therefore the Apoſtle compareth Chriſtians to ſuch asz1 Cor. 9.25 try maſteries, and by his own example teacheth us to*Verſe 27. beat down this our body as with a cudgel, importing a neceſſity to diſpleaſe our ſelves in our appetites and inclinations. And if any of Gods children ſhall ſeem to perform with eaſe ſome ſpiritual duties, as agreeable to their nature, we are to conſider,
Firſt, that all mens ſtrife is not alike, nor any one Chriſtians alike in all duties. Some, as ſmooth trees, are ſooner ſquared, yet the ax muſt paſſe upon them. Into a ſoft nature, grace ſlideth, ſinketh, ſoaketh; and is hardly perceived. And as fire in warme weather; ſo grace in ſuch is not ſo fervent, by reaſon of weaker oppoſition. But that which gives facility for the moſt part, denies perfection, for that is reſerved as a garland for induſtry. As in arts, they have moſt excellent, who have ſtriven with ſome natural defects (as Demoſthenes with an ill utterance) ſo in the profeſſion of godlinſſe, they have been moſt eminent, and have proved the greateſt Worthies, who have had the ſtrongeſt corruptions to tug withal, as we …ee in holy David, and bleſſed Saint Paul.
Secondly, though natural diſpoſition may remove ſome rubs, and prepare a fair way for grace; though it may give ſome encouragement and acceptance unto goodneſſe, though it may be both an ornament and an inſtrument thereto, yet there is always work enough left for grace: For no temperature of nature will free a man from ſelf-love, profaneneſs, and ſuch like ſpiritual diſtempers.
Thirdly, even in that which a Chriſtian doth by help of nature, there wanteth not ſtrife. The motion and action is apparent, but lookers on ſee not the inward contention. As when a nimble man runs, we ſee his ſpeed, but diſcern not his travel; ſo in a Chriſtians race, we ſee how he gets ground, but perceive not with what ſighs and earnings he fetcheth daily ſupplies of grace from above; we ſee not how much ado he hath to ſhake off (whatever it be)aHeb. 12.1 the ſin that cleaveth moſt cloſe and faſt unto him.
Thus the one is a peece of caſt mettal, ſoon made, but hardly mended: the other as in the barre or wedge, needeth much of the hammer to bring him to his due ſhape.
The natural hypocrite is diſpoſed to ſome vertues, but not to all.
Nature affecteth ſome vertue, not becauſe it is vertue, but becauſe it is agreeable; Character 6 and therefore not all vertues, becauſe all are not to any nature agreeable. It is a partial guide; a Pilot only for her own coaſt and channel. And like a Badger, runneth apace, but where the unevenneſſe of the ground favoureth her diſproportion. Divers vertues in the conſtruction of nature, imply ſome contradiction againſt each other. As that a man ſhould be valarous, and conſiderate; patient, and ſenſitive; thrifty, and liberal; ſevere, and compaſſionate. Therefore he that is naturally one of theſe, doth as naturally abhorre from the other; without reconciling grace. And though reaſon findeth a temper to recon…e them, yet nature looking but one way, and aiming but at one mark) is too blinde to ſee it, too headlong to take notice of it.
Contrariwiſe, the new creature is framed and apt to every good work.
As of Arts, ſo of graces, there is an foreign, a ring, a chaine, out of which,Differ. if one link be wanting, all the reſt are diſſevered. For he is no true Chriſtian, in whom is not found, even in this life the perfection of parts. Therefore the Apoſtle, not only profeſſeth of himſelf, I bPhil. 4.12.13can abound, I can want, I can do all things; but alſo encourageth his Scholars, undertaking (as it were) for them.c2 Cor. 9.8. God is able to make all grace to abound towards you, that ye alwayes, having all ſufficiency in all things, may abound to every good work. To the ſame purpoſe he prayeth for the Epheſians, that they might bedEpheſ. 3.19 filled with all the fulneſſe of God. It is true, that nature maketh ſome duties more familiar then other, and goeth more willingly about them (as an horſe travelleth more freely to his known baits;) but the wiſe Chriſtian makes choiſe of his way himſelf, and makes nature carry him, even againſt her mind, whitherſoever duty and conſcience call him.
Thus in the field of graces, the one as a paſſenger picketh a ſallat, or culleth out a garland; but the other cometh, as the owner to mow down, and carry away the whole crop.
The natural hypocrite abhorreth from ſome vice, but not from all.
Nature hath two taſters, ſympathy, and antipathy; which diſcern not things good Character 7 from evil; but agreeable from diſagreeable: her motions therefore and inclinations are rather ſymptoms then vertues; effects of humour, then acts of reaſon. She hateth evil, not as the enemie of vertue, but as her own enemy. And ſeeing there is no temper of nature, to which all vices are diſpleaſing; therefore no nature abhorreth all vices: but ſome nature, one vice, and ſome another. None, becauſe it is ſin; but each one, becauſe it is not his ſinne. Thus we ſee ſome abhor from wantonneſſe, who embrace drunkenneſſe; as Alexander of Macedon: others hate drunkenneſſe, and yet exceed in uncleanneſſe; as Julius Caeſar. Sueton in Julio cap. 53.Theſe men abhor from ſin no otherwiſe then the Elephant from a mouſe; ſave that ſometime their nature ranging them in one extreme, bandieth them againſt the other; as the coward hates fighting, and the old churle cannot ſee with patience the laviſhneſſe of young folk: and ſo much are theſe deceived, that they wonder all are not of their minde; and none ſo ſharp cenſurers, as they of thoſe vices from which nature hath exempted them. Chaſt by nature do wonder that any ſhould fall by incontinency; as well may a left-handed man wonder that any ſhould have the uſe of the right.
Differ.Contrarily, the new creature abhorreth from every way of evil.
It is the intent of the godly nature e2 Pet. 1.4.to abſtaine from the corruptions that are in the world through luſt. The whole world of luſt is his enemy; and not the leaſt part thereof, the little world of luſt, that is within himſelf; againſt this he principally wardeth and fighteth.fPſalme 18.23 I have been upright in his ſight (ſaith David) and have kept me from my wickedneſſe; what that ſpecial wickedneſſe was, not only the ſtory manifeſteth, but himſelf elſewhere pointeth at it,gPſ. 119.36, 37 Incline my heart unto thy teſtimonies, and not to covetouſneſſe: Turn away mine eyes from regarding vanity, and quicken me in thy way. He that is truly good, pitieth others, who fall through natural impulſion; but himſelfe fighteth againſt this Goliah, as againſt the Devils Champion, in whom he hopeth to diſcomfit the whole Army of Philiſtines.
This hypocrite is ſo eager to ſhut one gate, that he gives the enemy leave to enter at another; but the regenerate maintains every gate, every quarter, every poſterne againſt the ſiege of ſin.
Character 8 The natural hypocrite overweeneth the advantages of nature to the prejudice of grace.
It were not difficult to demonſtrate this in many inſtances of diſpoſitions, ariſing from differences of complexion. For, how eaſily may a man miſtake (eſpecially in the judgement of himſelfe) a ſtill nat…re, for meekneſſe, fervency for zeale, want of affections for diſcretion, ſtupidity for patience, lenity for eaſineſſe to be entreated, obſtinacy for conſtancy, and the like. And ſo farre doth this prejudice prevaile with ſuch men, that when they ſee Gods children break out by violence of pungent humours, ſtirring paſſions, keene affections; they bleſſe themſelves and ſay, how long ſhall it be ere you ſee me in ſuch a mood? with like errour (or rather more dangerous) the abilities of the ſoul are overweened. It is well known that the pride of reaſon hath been the fountaine of all hereſies, and the magnifying of free-will hath brought forth, in Phyloſophers, the ignorance; in Pelagians, the denial; and in Papiſts, the extenuation of original ſinne. But I have confined my ſelf in this particular kinde of hypocrite, to ſuch perfections of nature as ariſe from bodily temperature; and even to thoſe, ſo farre forth onelyonly, as may be without prae-occupating the ſubject of the Treatiſes enſuing. Here therefore I will content my ſelfe to inſiſt in the overweening of natural wit and capacity. Which as it ariſeth from a good temperament of the brain, with plenty of animal ſpirits; ſo it is a ſervant of ſpecial uſe unto underſtanding and diſcourſe. A gift not beſtowed on all alike; and many times they have a double ſhare herein, who have no part in God. But without ſanctification, the more wit, the more enmity againſt God. Thy wiſdome and thy knowledge they have cauſed thee to rebel hEſay 47.10, ſuch are moſt in danger to deſpiſeiLuke 7.30. the counſel of Ged against themſelves. It is the Lords candle, but it oftener giveth light unto his enemy. It is like the body of the Moone, not light of it ſelfe; but apt to be made light, if Chriſt the Sun of righteouſneſſe vouchſafe to ſhine upon it. Without this it hath no morning light, and is but as a dark lanthorne in the hand of a night-walker, to abuſe others, but moſt of all himſelf.
Contrarily,Differ. the new creature prizeth not himſelf according to his natural endowments.
He is afraid to be miſtaken in thoſe diſpoſitions that have a ſemblance of vertue. Some he aſcribeth to defect, or redundancy, and hideth them as his ſhame, putting the comelineſſe of grace upon them. Others he cheriſheth as inſtruments of vertue, yet conſidereth that tools make not an Artificer, with skill and induſtry. He walketh underſtandingly in the way of vertue. True vertue is the object of ſpiritual ſenſe. This ſenſe therefore is not deceived in her proper object; eſpecially becauſe it is dailykHeb. 5. fin. exerciſed to diſcerne good and evil. Grace afordeth, not only a foot to move, but an eye to direct; ſo that here neither the lame need borrow of the blinde, nor the blind of the lame. He knoweth that though there belJob 32.8. a ſpirit in man; yet it is the inſpiration of the Almighty that giveth underſtanding. He acknowledgeth no true light in himſelf, which cometh not from the beames of the Sunne of righteouſneſſe ſhining in the word. It is the mPſalme 19.7.Law that giveth underſtanding to the ſimple, and to the childe nProv. 1.4.ſharpneſs of wit; that tranſlateth men from oActs 26.18.darkneſs to light, and from the power of Satan to God.
Thus the one maketh a good wit his Well; the other his waterpot or bucket to draw ſo much the deeper out of the Well of Divine wiſdome.
The natural Hypocrite is inclinable, as well to vice, as to vertue. Character 9
It is ſaid of the French, that he as ſoone forgets a benefit as an injury; becauſe he forgetteth an injury, not out of judgement and conſideration, but out of a ſudden and variable diſpoſition; not out of a good minde, but becauſe he cannot be long of a minde: So ſoon pleaſed, are ſoon angry. In like manner ſome are by nature conſtant or forward: but it is alike, either to good or evil. If to good, it may be aſcribed to occaſion rather then to election; and it may be ſaid of them, it was happy they took a good way. Alexander the Great was eminent, as in vertues, ſo in vices. Good natures once corrupted, prove worſt of all others, Auguſtus Sueton in Aug. c. 27.at the firſt was loath to conſent to the proſcription; but once in, he was more inexorable then his mercileſſe companions. None have done more vile things, then men (accounted) of good natures, when once the temptation hath prevailed upon them. Herod Agrippa ſlew James pActs 12.2, 3, and would have ſlain Peter alſo; and all out of popularity. What could Antipas, that fox; or his father, that lion have done more? Among wilde men (ſuch as Iſhmael) there is more apparent danger; asqPſalme 57.4 among lions, then among oxen. Among tame ones, as there is no good to be gotten (no more then wiſdomerEccleſ. 38.25. among oxen;) ſo oftentime more harme; as more men are hurt by horſes and oxen, then by lions and bears. Theſe we flie from, or pen them up; thoſe we truſt oftentimes too farre. If it had been minesPſalme 55.12 enemy (ſaith David) I could have hid me from him, but it was thou my companion. Reaſon ſubdued under luſt, is not only led by luſt, but becometh a leader unto luſt. Hence man being reaſonable, is (if not better) worſe then the beaſt, for the reaſonable appetite perverted, bringeth unſatiableneſſe to evil, and cannot betGen. 11.6. ſtinted. It ſeeketh after objects, not only abſent, but impoſſible; and being a ſpirit, becometh (like the devil) a ſpiritual wickedneſſe A man is never the more out of the devils way for natural parts, but rather more for his uſe. It is hard for a man to have them, and not to be proud of them; to have them, and not to be the idler for them; to have them, and not to abuſe them. As beauty and chaſtity, re ſeldom married together. Evil counſel hath great advantage upon thoſe that are of a pliant and pleaſing diſpoſition And as it prevaileth powerfully upon them; ſo it cometh moſt perniciouſly, becauſe moſt perſwadingly from them. Satan knoweth this,Naturali excellentiâ male uſus eſt, Aug. de Eccl. dogm. c. 60 and therefore as he himſelf became a Devil by the abuſe of his natural perfections; ſo he aimeth principally at ſuch as theſe we now ſpeak of, to make them, firſt ſubjects themſelves, and afterwards inſtruments of his tentations to others. Every man is not fit timber to make an heritick of (ſaith Saint Hierome Hieron in Hoſe, cap. 10.) but he that is of a fiery wit, and pregnant parts of nature. If thou be ſuch; ornari abs te Diabolus quaerit, the devil ſeeks to credit himſelf by thee, ſaith Saint Auguſtine.Aug. Epiſt. 41
Differ.Contrariwiſe, the new creature is diſpoſed to vertue only, and not to vice.
Natural diſpoſition, as the ſea, woulduPſal. 104.6 ſtand above the mountains: but grace ſetteth itwVer. 9. a bound which it ſhall not paſs, nor return to cover the earth. It keepeth nature in her due channel, that ſhe may ſerve to tranſport us to all the regions of vertue, and not carry us away with a deluge of vice. If nature be ſtormy, and tempeſtuous, grace calmeth and compoſeth it. The Jews were worſt of nature of all peoples, (as appeareth by their hiſtories and off-ſpring) yet by grace how were they mollified and ſweetned? what ſtories, what ages can parallel the ſweet diſpoſitions of Moſes, of David, of Jonathan, &c? If nature be of her own accord tractable and gentle; grace humbleth the Chriſtian ſo qualified, making him conſider;
Firſt, that it was the favour of the God of nature, to give him ſo good parts.
Secondly, that there is daily need of new favour from the God of grace, to ſanctifie them, which elſe he is apt to abuſe unto evil. There is no eminent thing in him, which is not either the off-ſpring, or the Scholar and ſervant of the grace of Chriſt.xProu. 17.27 The man of underſtanding (ſaith Solomon) is of an excellent ſpirit; for excellent is that Spirit of God that liveth and ruleth in him. In him thoſe things meet, which ſeem in nature to be incompatible; as to beyPſalme 103.8 ſlow to anger, and ready to forgive; the godly naturez2 Cor. 3.18. transforming him into the image of God.
Thus in the one, good parts are as weapons in a Cutlers ſhop; as ready for the thief, as for the true man; in the other, they be as in the hands of Juſtice, for the terrour of evil works, and to give ſtrength to well-doing.