Divine Characters in Two Parts, Part 2 · Chapter 1
CHAP. I. The PREFACE.
WE have ſeen the Hypocrite in white. Now we are to behold the Chriſtian in black. The Hypocrite in white is yet deformed. The Chriſtian in black is yet comely and well-favoured. The Hypocrite at his beſt, is worſe than any Chriſtian: The Chriſtian at his worſt, is better than any Hypocrite.
The deare Spouſe of Chriſt (of which every ſincere Chriſtian makes a member) while ſhe lives in this world is ſubject to many ſpots and blemiſhes; yea, to be be-ſmutted and becollied all over, that ſhe appears outwardly black. This, the daughters of Jeruſalem, her frien…s, and companions, Profeſſors not yet throughly reſolved, (and, ſome of them hypocrit…s) gaze upon, and take ſcandal at. To them therefore, ſhe is compelled to apologize for her ſelf, and ſo muſt every Chriſtian for himſelf, I am black, but comely aCant. 1.5.
If any o…ject her blackneſſe in her outward hue, ſhe ingenuouſly confeſſeth it. But withal, ſhe avoucheth Gods workmanſhip in herbEph. 2.10, in a better and more eſſential part of beauty than colour, which is, comelineſſe, favour, and feature, that makes Chriſt himſelf to delight in her, and to deſire after her as much as ſhe doth or can deſire after him. I am comely, ſaith ſhe, that is amiable and deſirable *foreign from foreign. There is ſomewhat in me, for all this blackneſſe, that Chriſt diſcerneth and loveth in me, which makes him to deſire me. Therefore look not upon me becauſe I am black cCant. 1.6. If you look upon me only for my blackneſſe, you may look off, and ſpare that labour. But if you will look upon me becauſe I am black, then look with Chriſts eyes: ſo ſhall you finde ſomewhat elſe beſide blackneſſe in me, namely a lovely comelineſſe which hath raviſhed the heart of Chriſt my husbanddCant. 4.9, through his comelineſſe which he hath put upon me eEzek. 16.14. We muſt therefore look upon the one, as well as the other, if we will do right to her, or to our ſelves.
The Church, and ſo every Chriſtian, is black, partly through the remainders of ſin, mortified in part, but not throughly aboliſhed: partly through the blaſting of Satans temptations; as winde or buffeting fJer. 8.21ſetleth the blood in the face, and maketh it black: partly through afflictions (for, black is the colour of mourners, and the embleme of ſadneſſegMal. 3.14. Theſe do denigrare and turne the clear fountain into a troubled or corrupt Spring hPro. 25.26. Hence Nilus is called Sihor iJer. 2.18: that is, black, by reaſon of the troubled waters. Yea, afflictions make a man as a brand, or black cole pulled out of the fire kZech. 3.2. Yea, ſometimes ſhe is black through much proſperity, Sun-burnt, as the Church confeſſeth; the Sun had lo…ked upon her lCant. 1.6. Sun-ſhine, though it be comfortable, yet too much of it tanneth, and maketh ſwart: ſo riches and abundance do ſometimes ſmut a childe of God, and make him look ſo like a black earth-worm, that they can hardly be diſcerned the one from the other. And, it not ſeldom happeneth that ſome Chriſtians more than others, are ſmutted and rendred more uncomely outwardly through natural defects and infirmities incident to the body, or perturbations and paſſions of the minde.
By this it appeareth, that a Chriſtian hath wayes more than enow to make him black. Yet being a Chriſtian, he is comely. For, he is perfectly beautiful in Chriſt, by the grace of Juſtification, which makes him white as ſnow, and as the wool nIſa. 1.18. This being the grant to the Lambs wife, to be arayed in fine linnen, foreign, white and ſhining oRev. 19.8. Whereby ſhe is unblameable and unreproveable in the ſight of God himſelfpCol. 1.22, who now beholds no iniquity in Jacob qNum. 23.21. He is alſo truly beautiful with perfection of parts (though not of d…grees) by the grace of ſanctification, whereby the Chriſtian, yea, the whole Church is ſanctified throughoutr1 Theſ. 5.31, although not throughly, according to the exact and abſolute purification of the Sanctuary s2 Chro. 30.19.
Thus then the Church, and all her true children are black, as the tents of Kedar; that is, as the Arabians and Ethiopians that live ſub Dio, under the open Heavens, and under the torrid Zone; yet beautiful as the Curtaines of Solomon tCant. 15. Solomon in all his houſes, hangings, and royal furniture, was not comparable to this lilly among the thornes uCant. 2.2, in regard of the beauty and comelineſſe ſhe hath from her heavenly Solomon; to wit, Chriſt her husband, whereby ſhe is made all glorious within *Pſal. 45, 13.
Of this beautiful Black-more (if we may ſo call h…r;) of this Planet in her perigaeo, or loweſt approach towards the earth; of this Moon in her interlunio when ſhe is ſcarce diſcernable; yea, of this Sun (for ſo alſo ſhe is comparedwCant. 6.10): but, in his eclipſe; and, of this Box of precious ointment; yet not without a flie: that is, of a Chriſtian labouring of infirmities, by which his graces ſeem to ſuffer an eclipſe, (all which notwithſtanding, he ſtill retains a true ſpiritual beauty and comelineſſe in the eyes of Chriſt, which makes him better than the beſt hypocrite in the world) we are here to treat.
A ſubject which, me thinks, cannot be without delight. I am ſure it will not be without profit, if we make a right uſe of it. For, what can be more delightful, than to ſee vertue daily encountred, preſſed, and many times oppreſſed, and forced, and yet ever victorious? Let ſome purſue ſenſual pleaſures, and follow them, with Eſau, till they faint again, and become Edomites, for their fainting xGen. 25.30. Let others (who would ſeem wiſer) content themſelves with humane wiſdom and policie: but, let them be ſure of it, all ſuch pleaſures will end in ſatiety and ſurfeit; and, humane wiſdom, though it have no ſurfet, yet hath errour, wearineſſe, and vanity: and, in much of ſuch wiſdome is much grief; and he that encreaſeth ſuch knowledge, encreaſeth ſorrow yEccl. 1.18. It may poſſibly, at ſome times, both pleaſe and profit a man, but it ſets him never the nearer to heaven, but is rather a remora and an hindrance to itz1 Cor: 3.19.
But, divine wiſdom, and the ſtudy of holineſſe, conſiſting in the knowledge of God, and of our ſelves; ſhewing us how black we are through our own infirmities; and yet, how comely, through Gods grace and mercy; hath, to a ſpiritual minde, neither ſatiety, nor wearineſſe. Pity it is that, in theſe dayes, ſuch wiſdom (as money) is gotten into ſo few mens hands. Wherefore I would gladly open a Bank, or Trade, to bring it forth, and to make it more current among the many.
I know there is a generation of profane and proud men that, neither caring to be better, nor abiding that others ſhould be thought better, do abhor all Differences, and all Teachers that put difference between the holy and profane, the precious and the vile aJer. 15.19: being ready to ſay with mutinous Corah, all the ongregation are holy every one of them, and the Lord is among them bNum. 16.3. Teach differences, ſay they, at Rome, or at Conſtantinople, not amongſt thoſe that profeſſe the ſame Religion. It is not holineſs, but hollowneſſe and hypocriſie (ſay the ſame men) that makes ſome more nice and preciſe than their fellows.
Theſe are not like Chriſt, nor do they like Chriſt, that fanneth away ſuch chaffe from the wheat; but, like Satan that ſifteth out the wheat cLuke 22.31from the chaffe, that he may have the wheat, and leave the chaffe to Chriſt. If any be rejected as unholy, they know that they ſhall be found amongſt the dogs, and ſwine. But, if any man for over-much holineſſe be too blame, theſe are ſafe. It is not their charity therefore, but their prophaneneſſe and ſelf-love that make them to flie differences.
But he that ſhall dwell in the Holy Hill of God muſt be one in whoſe eyes a vile perſon is contemned, and that honoureth them that fear the Lord dPſal. 15.4. But eſpecially this is the duty of Paſtors and Miniſters, if they will be as Gods mouth eJer. 15.19: not, to make any proud that are within; but, to ſtir up contriton and humiliation in thoſe that are yet without. And, indeed there is nothing more needful, than to ſet up theſe meer-ſtones or boundaries, between Iacob and Laban fGen. 31.48. For, the Chriſtian, hearing of hypocrites, is ready, out of his feare to pronounce, Such an one am I.
The hypocrite, hearing of graces peculiar to the Saints, layeth violent hands (not upon the graces themſelves, but) upon the names of thoſe vertues, and arrogateth all unto himſelf. Therefore have we laboured, in the former Part, with Abraham, to drive thoſe Crowes from theſe ſacrifices gGen. 15.11; and, with a cudgel as it were, to keep off this dog.
And, when he heareth of the infirmities of Gods children, he is ready to traduce them, and their Profeſſion, ſaying, theſe be the godly ones; as bad, I warrant you, as any other; as angry, covetous, &c: and, to palliate his own reigning ſins; I need not be ſo much aſhamed and troubled at my petty oathes; or, for being ſometimes a little over-ſeen with drink; or, for not ſo ſtrictly obſerving the Sabbath: the beſt, we ſee, are bad; We are all ſinners. God forgive us, &c.
Yea, he groweth proud, and exalteth himſelf above the generation of Gods children; I that make (ſaith he) no ſuch ſtrict Profeſſion, would have been ſorry to have given ſo bad an example. Thus, if any one profeſſing goodneſſe appear to come ſhort of his Profeſſion, he concludeth himſelf (who is the hypocrite) to be good, becauſe the other, in ſome thing, is found to be bad; and, the other (who is the true Chriſtian) to be the hypocrite, becauſe himſelf, in ſome particular commands over natural infirmities and paſſions, doth out-ſtrip him.
For theſe, and the like cauſes, many are glad to ſee the weakneſſes, and to look upon the nakedneſſes of Gods dear children, that they may trample upon them, and glory over them, as being themſelves the better of the two; when their own hearts cannot but tell them, that themſelves are wicked. And, for theſe, and the like cauſes, have I undertaken this ſecond part, to beſtride the godly, being down; that, ſuch as are worſe may not too much inſult over him in his fall; not himſelf, deſpair of riſing again, in the right uſe of the true meanes of recovery.
Divers, perhaps, will gape after this Argument, and, deſire to hear all that may be ſaid of a Christian in his infirmities, becauſe they intend to be Chriſtians; yet are laden with divers luſts h2 Tim. 3.6, which they hope to bring under the ſame head of infirmities, that they mean not to part withal. But ſuch ſhall finde, that infirmities reſolved upon, tolerated, and cheriſhed, are no longer infirmities, but reigning ſins: which (however they borrow a Livery from the true Chriſtian, that he who weareth it, may ſeem to belong unto God;) will, in the iſſue, be the ruine and damnation of all that flatter themſelves in the retaining of them, under the names of infirmities.
No true Chriſtian favoureth himſelf in any kinde, or degree of ſin; be it but a ſin of infirmity, to which the very natural conſtitution of his body maketh him ſubject. Nay; he deſireth not only to better himſelf while he is in this world; but, to bury all his infirmities, before himſelf be buried: and, to paſſe into a better world,Rom. 6.22 before he leave this, by being every day made more free from ſin (i); and as having the very skin of the old man, ſtript over his eares, and hang'd upon the hedge, that he may ſtand by, and throw ſtones at it. He no leſſe deſireth to be freed from ſin, than to be happy with Chriſt; as knowing, that there is no happineſſe with Chriſt, without freedome from ſin.
Herein, the hypocrite ſheweth as little ſincerity, as in the former differences. For, albeit he ſeemeth to reade, with great delight and admiration, the ſtories of noble and glorious Martyrs, and zealous Confeſſors deceaſed, whom, as Tranſcendents, he may admire: yet, it pleaſeth him not, to hear of any, better than himſelf that are yet alive, whom he hath no minde to imitate; rather would he look upon thoſe that are worſe, that he may appear better; as, the Phariſee beheld the Publicane. For men going out of the world, not to be worldly, is but that which becomes them: But, for him that lives in the world, it misbecometh him not to favour a little of the world, becauſe he ſeeth that the beſt, while they continue here, are worldly, although not worldlings.
He cannot en…ure that vertue (which he hath not) ſhould be commended in his equal that truly hath it: for, this is a check to him. See as much infirmity in his neighbour, and talk as loudly of it, as you will: this liketh him well, becauſe hereby, he that is but a ſlimy ſlough, ſhineth. But, if you talk of the Chriſtians better part, this makes the hypocrite appear like a candle lighted, while the Sun ſhineth upon it. That which ſhould be in the hypocrite, and yet is not, muſt not be named as being in the Chriſtian, who truly hath it. He liketh well the Chriſtians clog▪ but not his wings; his blackneſſe, to be the hypocrites foile; but, not his comelineſſe, which is the hypocrites ſhame. Or, if he look upon ſome Beauties of the preſent time, he puts it off, as they that, beholding faire pictures, being themſelves foule or deformed, theſe pictures (ſay they) were drawn as it pleaſed the Painter: a beautiful face is the envie of deformity. And envie will never reſt, till it hath (by caſting dirt) made beauty more deformed and odious than deformity it ſelf.
But, with the true Chriſtian it is far otherwiſe, whether he look upon the Infirmities, or Vertues of ſuch as feare God. He looketh upon their infirmities, with compaſſion and pity, labouring to restore them with the ſpirit of meekneſſe kGal. 6.1. Alas! ſaith he, He was more ſtrongly tempted, more preſſed with poverty, more beſpattered with diſgrace, &c. than I. I ſhould have done as bad, yea, worſe my ſelf, under ſuch ſtrong temptations. I will rather try all gentle meanes to reduce him, than go about to make him flie off further, by ſhaming him, or dealing harſhly with him. I am ſubject to the ſame (yea, ſtronger) paſſions my ſelf, with which I am unwillingly unburdened, ſaith he; and it is ſome comfort to me to ſee that I have ſome yoke-fellows; although it would be more, to ſee both well rid of that unhappy yoke.
To behold Moſes, the meekeſt of all men upon the face of the earth lNum. 12.3, ſo tranſported with paſſion, as to forfeit his life by itmNum. 20.12 Pſ. …06.32.33; no entreaties prevailing with God to alter the ſentence of death gone out againſt him for that one offencenDeut. 3.26, 27: To ſee Elijah, who was fed by Angels, taken up into heaven, Gods only Champion againſt the whole world, ſubject to like paſſions and infirmities as he is oJam. 5.17, is not matter of content unto him, becauſe thereby God was offended; nor matter of encouragement or warrant to him to continue in the like: yet it is ſo far a comfort to him that, when he looketh upon his own infirmities, he may conceive that there is ſome hope in Iſrael touching this thing. For other of Gods deareſt children and choiceſt ſervants have been ſubject to the ſame cloggs; and yet, through mercy upon repentance, have been pardoned, and freed.
But, ſaith he, if ſuch Cedars fall, what ſhall not befal ſuch ſhrubs as my ſelfe, if I take not better heed? if I take not more hold of him that is able to keep me that I fall not pJude 24., how ſhall I prevent falling? He ſaith not (with the hypocrite) they fell, therefore ſo may I: but, therefore will I look better to my ſtanding q1 Cor. 10.12Grace neglected ſuſtaineth not; therefore muſt I be careful to hold faſt that I have rRev. 3.11; and watchful, to ſtrengthen the things that remain sVerſe 2.. He looketh on the falls of Saints as on ſea-marks, to give him and other men warning for keeping off from thoſe rocks and ſhallowes, to avoid ſhipwrack. David miſcarried by idleneſſe; Peter, through preſumption, therefore, ſaith he, have ſo poor, ſo weak a creature as I am, the more need to be more diligent in my calling: more humble in the opinion of my ſelfe; and more careful not to thruſt my ſelf into the mouth of temptation.
And, as he thus looketh upon the infirmities and falls of the Saints, to better him ſelf by the worſt that was in them; ſo, he beholdeth their vertues and perfections, not as things tranſcendent, and out of his Predicaments, but as Copies for his imitation, and ſpurres to provoke in him an holy emulation; that, wherein he cannot keep pace with them, he may yet preſſe the harder toward the ſame mark, and follow them ſo cloſe as he can: for as much as he knoweth that the ſame ſpirit of grace that was, or is in them, is in him, and can work as effectually in him (if he ſtir up the grace that is in him) as he hath wrought in them.
For their ſakes therefore who will make good uſe thereof, I enter upon this Argument: but ſo, as to lock and bolt out the hypocrite from taking ſhelter for his reigning wickedneſſe under the wing of the failings of Saints: or, at leaſt, if he will needs preſſe in, to give him that which ſhall cool him. For them who need healing tHeb. 12.13, I ſhall endeavour to uſe the Ladies hand: but, for the other, the Eagles eye, and the Lions heart. For both, I hope it ſhall be profitable, if it ſhall pleaſe God to give ſtrength and life to finiſh it, and that I be not forced to leave it, as Plato, his Atlantides, with more ſorrow that it is unfiniſhed, than with benefit that it was begun.
Wherefore, as we have ſeen much craft and malice in Satan, in framing thoſe dead Stales, which had nothing but feathers without, and ſtraw within; I mean, hypocrites: So I hope I ſhall diſcover, and arme our ſelves againſt his living Stales, to wit, the falls of Gods Saints, whereby that Arch-enemy to man cauſeth many not only to fall, but to continue, and flatter themſelves in thier lying ſtill, and wallowing (like ſwine) in the mire.
There are divers differences to be ſeen in a Chriſtian. He differeth from Chriſt, who as the Sun of righteouſneſſe uMal. 4.2hath no Epicycle of approach to the earth, and is never out of the Ecliptick line of perfect holineſſe; whereas the Chriſtian erreth or wandreth as the Planets, yet within the latitude of the Zodiack, the way of life, bounded with the Tropicks of faith and repentance.
He differeth from Saints Triumphant in heaven, who are elevated higher than to be ſubject to any Eccentrick motions. Some have ſtrained their wits to imagine the Sun to be the Center of the world, and the earth and elements to move round about it. Sure, in ſpiritual things, it is no Paradox. Chriſt, the Sun of righteouſneſſe is the Center of the New Heavens and the New Earth wEſay 65.17; and of the world to come. About which even the Chriſtians earth, that is, the Chriſtian clogged with earthlineſſe in this world, moveth; although not with that agility, wherewith thoſe bleſſed ſpirits move in heaven. For there, are the ſpirits of juſt men made perfect xHeb. 12.23; but here, the Chriſtians ſpirit is vexed and troubled every day y2 Pet. 2.7, 8. They are as David, who having perfectly overcome Goliah, have ſlaine their ten thouſands: it is well with him, if he can attain to his thouſand z1 Sam. 18.7.. And, turne him which way he can, this Hercules will ſtill finde freſh enemies, giants and monſters, even within himſelf, to encounter with, while he lives in this world, notwithſtanding all his former labours and victories that might induce him to pitch down his ſtaffe, as concluding, there is no more work to be done.
He differeth from hypocrites, toto coelo, as far as the Eaſt is from the Weſt, even when they are at the beſt, and himſelf cumbred with the greateſt multitude of infirmities. He differeth as wheat from the chaffe, even when there is moſt chaffe of corruption encompaſſing and covering him. A dark day is a day, though the light be not clear, but dark aZech. 14.6. And the darkeſt day is better, (becauſe more lightſome) than the brighteſt night. When he is worſt, and weakeſt, moſt clouded, and over-caſt, he is a childe of the day, and of the light b1 Theſ. 5.5. All ſins in him are infirmities, whereas in the hypocrite and unregenerate, every ſinne is reigning.
Yea, the Chriſtian differeth from himſelf too. His Zodiack of goodneſſe hath a latitude of degrees, wherein his graces, like Planets do variouſly wander. It is alwayes day with him, but not alwayes Summer, or Sun-ſhine. It is ſometimes as ſtormy with him in his voyage to heaven, as it was with Paul when he ſailed to Rome, when neither Sun, nor ſtarres, in many dayes appeared, and no ſmall tempeſt lay on them, ſo that all hope that ho and his company ſhould be ſaved, was taken away cAct. 27.20.
And herein, the Chriſtian as well as they that ſaile in ſuch ſtormes, muſt endeavour to know day by ſupputation, not by ſenſe. Once the Sun was up, and the morning light did truly ariſe, and ſhine upon his heart: therefore he concludeth that, after the ſtorme, there will come a calme; and, where the Sun is once riſen, it never ſetteth ſo, as never to return into the ſame Horizon. Therefore it is day ſtill, be it never ſo dark with him that ſitteth in darkneſſe, and hath no light.
And as Planets have eccentrical motions and Epicycles, whereby they are ſometimes farther, ſometimes nearer to the earth (ſometimes they move about the Center of the world, and ſometimes about their own ſeveral Centers, yet all maketh up a regular motion, becauſe they alwayes move within their own Orbes;) ſo the Chriſtian is ſometimes in his Perigaeo, or nearer approach towards the earth, ſometimes in his Apogaeo more removed from it; ſometimes more heavenly-minded, and ſometimes more earthly addicted; yet all, by Gods mercy, tendeth to good, and to order.
Very gladly therefore will he, with the Apoſtle, make mention of his infirmities d2 Cor. 12.5; not as delighted in them, for he abhors them; but as beholding Gods wonderful goodneſſe and wiſdom in ordering them ſo, that even theſe, as Saint Auſtin ſpeaketh, are made to work together for good unto him eRom. 8 32. Upon this account, he glorieth in his infirmities, that the power of Chriſt ſo ordering of them, may reſt upon him f2 Cor. 12.9.
For, as the Sun is more noted, and better viewed in the Eclipſe, or under a cloud, or thorough ſome groſſer aire or vapour, (as at evening,) than in his full ſtrength: ſo grace is beſt ſeen in tentation and interpoſitions; at leaſt by others, when the Chriſtian himſelf is faine, in the withdrawing of the light of his graces, to lift up his eye, and to ſay, where is it become? becauſe then, he is forced to call to remembrance his ſong in the night, which he ſang in the day-light of Gods countenance formerly ſhining upon him; to commune with his own heart, about the cauſe of the withdrawing of it, wherein, his ſpirit maketh ſuch diligent ſearch gPſal. 77.6; that all (able truly to judge) cannot but conclude his reſtleſſe enquiry after grace eclipſed, and uncomfortable reſtleſneſſe till he get a new ſight of it, to be an infallible Argument of the truth of grace in his heart.
Yea, this is ſuch a ſowing in teares, as ſhall produce unto him an harveſt of joy hPſal. 126.5. And he that now is forced ſo to caſt about for comfort, as one beyond all reaſon caſt down; even at that very time, when he is come a little better to himſelf, he chides his own ſoul, ſaying; Why art thou caſt down O my ſoul? and why art thou diſquieted within me? And thereupon, he gives it better counſel, even againſt preſent ſenſe, Hope thou in God: for, I ſhall yet praiſe him who is the health of my countenance, and my God iPſal. 42.11.
Again, as ſome men make uſe of Eclipſes, for Chronology, Navigation, &c. and ſometimes, for predictions of what is likely to befal others of greateſt mark and note in the world; concluding, from natural cauſes, extraordinary events; ſo may ſuch as are truly wiſe unto ſalvation, be able to make uſe of the Eclipſes of grace, and the breakings out of corruption in Gods deareſt children; and, farre more infallibly to conclude what is likely to befal him that thinketh he ſtandeth, if he be not more careful to take warning from ſuch ſad preſidents, ſo as to take better heed lest he fall k1 Cor. 10.12.
And this comfort the true Chriſtian hath from his infirmities; that, as he who is pur-blinde, never comes to be ſtark blinde: ſo the Chriſtian even by infirmities is ſecured (through watchfulneſſe) from a total defection from God, or his grace. Corruption diſcerned maketh him vigilant; whereas, perfection preſumed, deſtroyeth the ſinner.
The Chriſtian is ever the ſame, yet ſometimes not the ſame. The ſame ever, to God, in regard of the ſeed and ſubſtance of ſpiritual life; the new creature, which is immortal, anſwerable to the ſeed of which he is borne again l1 Pet. 1.23. For, where the ſeed of which he is begotten, is incorruptible, himſelf muſt needs be, in his proportion, made (like his High Prieſt) not after the law of a carnal commandment, but after the power of an endleſſe life mHeb. 7.16. But he is ſometimes not the ſame, in appearance to the world, and to himſelf, notwithſtanding all his ſtriving not to vary, when he cannot do what he would, but doth what he hates nRom. 7.15. Yet even then, he never differeth ſo far from himſelf, as the hypocrite at his beſt, differeth from him, in his greateſt heterogeneity or difference, from himſelf: nor ſo, as that the hypocrite may ſay of him, with reaſon, Behold he is become as one of us.
My buſineſſe therefore, in the proſecuting of this Second Part, is, ſo to carry it on, as to ſhew how the Chriſtian varieth from his Rule, and from himſelf, as regenerate; (for, even Saints ſin, but not as Saints:) yet ſtill retaineth the ſeed of God in him o1 John 3.9. Next, how, even then, he is not as the unregenerate, even when, haply, he doth the ſame things, or worſe, (but not with the ſame minde,) becauſe, with the minde he still ſerveth the Law of God pRom. 7.25. And, how he may comfort, adviſe, and relieve both himſelf and others, in ſuch infirmities and falls, when with the fleſh, he ſerveth the law of ſinqIbid.. That ſo it may appear, that all his blackneſſe is from without, by Sun-burning; not from complexion within: or, if from within, not from his conſtitution, as a new creature; but, by accident, and through diſeaſe; as of the black Jaundice, &c. which may alter the colour of the beſt complexion, until it be healed; of which healing, the Chriſtian is ſure not to failrHoſ. 14.4: but, with Naaman, to be, not only reſtored, but advanced to a better conditions2 King. 5.14.
That he is black, himſelf will not deny: but, how he becometh ſo, is a work of difficulty, ſo as to diſtinguiſh him from the hypocrite in white. For the performance whereof, we ſhall, firſt, take a view of him in his common infirmities which do adhere to, or may befal every Chriſtian alike; and then, deſcend to ſuch particular infirmities wherewith ſome Chriſtians more than others, are clogged and burdened: and, in every of theſe, whether oommon, or ſpecial, to ſhew the comelineſſe and beauty that he ſtill retaineth, beyond the beſt dreſſe, and paint of the hypocrite that is moſt apt to cenſure him for his blackneſſe.