Divine Characters in Two Parts, Part 2 · Chapter 3
CHAP. III. A Chriſtian diſadvantaged by Parentage or defects of body. Is he,Defin. in whom the imperfections and blemiſhes of Nature, or of the outward man, are a diſcouragement, and a diſparagement to grace.
NAture is many wayes a ſtep-mother to grace; and this way among the reſt, that, by means of bodily defects and blemiſhes by birth, or happening afterwards by Providence, the vigour of the minde is much weakened, eſpecially in the purſuit of heavenly things: And, the Chriſtian, diſheartened, until grace ſo far prevail, as to compenſate the defects of nature. And this it doth, by ſupplying him with a comelineſſe of a better kinde than that of nature, or of the body: becauſe it not only covereth the deformities of nature, but advanceth the beauties of grace.
This is a ſubject wherein not all, but ſome Chriſtians only, are concerned: namely, ſuch as labour under ſome particular blemiſhes, or defects, happening in reſpect of Nation, wicked and unworthy Parents, illegitimate procreation, bodily deformity, or infirmity by lameneſſe or ſickneſſe. Of all which, the Holy Ghoſt taketh notice; but in different manner. When he looks upon theſe things in relation to the Law, he marks them with a cole. When he beholds them in a Chriſtian freed from that law, yet ſubject to theſe, or any of theſe infirmities, he ſpeaks comfort and encouragement.
Theſe, or moſt of them were prejudicial, under the Old Teſtament, in relation to the Ordinances and Priviledges of the Law. A stranger or ſervant uncircumciſed, might not eat the Paſſeover aExod. 12.48. If he would worſhip, it muſt be at a diſtance, not approaching ſo near as an Iſraelite, until the middle wall of partition was broken down bEph. 2.14. Nor might Gods own people offer any thing to God, which the hands of a ſtranger had touched; had he been but a ſervant, and, at his Maſters command, but brought it to the place where the Maſter was to deliver it into the hands of the Prieſt cLev. 22.25. A baſtard might not enter into the Congregation of the Lord, even to his tenth generation dDeut. 23.2, although circumciſed. He might not claim the priviledges of one of Gods people; although both his Parents were of Abraham according to the fleſh.
Deformity of body, made even the ſons of Aaron uncapable of exerciſing the Prieſthood. None that was blinde, lame, flat noſ'd, broken footed, broken handed, broken backt; or, had any thing ſuperfluous; or, was a dwarfe; or, had a blemiſh in his eye; or, were ſcurvy, ſcabbed, or had his stones broken (which argues a rejection of thoſe who had the moſt ſecret infirmities of body) might not come nigh, to offer the offerings of the Lord eLev. 2.18.
The bodies of the ſacrifices of themſelves muſt then be all perfect alſo. Whatſoever had any blemiſh, might not be offered fLev. 22.20. Blinde, or broken, or maimed, or having a wen, or ſcurvey, or ſcabbed, or having any thing ſuperfluous, or lacking his parts; or, that is bruiſed, or broken, or cut, might not be offered: for, it ſhould not be accepted gIbid.. Neither would God permit any legal uncleanneſſe of body, in thoſe that brought a ſacrifice, whether it were by running in the reines hLev. 15.2, noctornal pollution iVer. 16, or by touching any dead body, either of man, or beaſt kLev. 11.24: or, were ſmitten with leproſielLev. 13.3; or were any other way unclean, according to the rules and repute of the Levitical Law.
No man, even of Aarons ſons, if, a leper; or, had the running of the reines; or, if he had but touched any thing that was unclean by the dead; or had his ſeed going from him; or, touched any creeping thing, or any man of whom he might take uncleanneſſe, might eate of the holy things, until he had waſhed his fleſh with water mLev. 22.4, 5, 6, and were legally clean.
But, under the Goſpel; and, in relation to the Covenant of Grace, (even while the first Tabernacle, and Levitical Ordinances were yet ſtanding, as well as ſithence) Nation, Parentage, Beauty, Strength, &c. were not, are not either neceſſary to acceptance, or furtherances unto grace, (although bleſſings in themſelves;) but, for the moſt part, through abuſes, hindrances thereunto. And therefore, the want of thoſe things cannot exclude from grace; albeit it may daunt, and weaken the hands of ſome, ſubject to ſuch defects; until, by the help of grace, they be made truly holy, and ſo (notwithſtanding theſe diſadvantages) become more excellent than their neighbours nProv. 12.26void of grace, although adorned with all thoſe things which nature can furniſh a meer natural man withal, to make a fairer ſhew to the world.
Yea, it pleaſeth the wiſe and good God, who calleth not many mighty or noble o1 Cor. 1.26, (yet, of them, ſome; willing that all, to wit, ſome of all Nations, and degrees, ſhould be ſaved, p1 Tim. 2.4) that ſome, yea that the greater part of thoſe that are effectually called, ſhould want ſome priviledges of nature that might commend them to the eyes of men, which are afforded to others. And yet even ſuch deficients in nature, are made, by grace, farre to excel, yea, to confound thoſe, who have all that nature and birth can beſtow upon them, but are empty of holineſſe.
The beſt Chriſtians are not woven altogether of the woof of grace: nor, the worſt men, with all the imperfections of nature. The beſt Chriſtian is mixed with the warp of nature, not only as nature is corrupted in qualities by ſin, but as deformed in the ſubſtance and faculties as a puniſhment of the firſt ſinne. And this nature hath many knots and knurles in it, that will ſhew themſelves in the wearing, notwithſtanding all the endeavours of grace to ſmooth them. Howbeit, in the eyes of God, ſuch a Chriſtian, ſo prejudiced by nature, appeareth more beautiful than the beſt of thoſe, who are warp, all nature.Differ.
On the contrary, the natural and bodily imperfections of the hypocrite and unregenerate; are ſervants to the vices of his ſoul.
Where grace interveneth not, it is a true rule, crooked bodies, crooked ſoules. And it is as true, of all other blemiſhes of nature, and bodily deformities. God doth not leave thoſe marks of his diſpleaſure and juſt indignation againſt ſinne in general, to be as bare bunches in a tree, or as ſcarres that are healed in thoſe particular perſons ſo deformed; but, as Items and warnings to all that behold them, to take more ſpecial heed of them, as of thoſe that are more than ordinarily wicked and dangerous, where grace changeth not nature, by expelling thoſe more than ordinary fumes and ſpumes of corrupt nature, out of ſuch ſtigmatized bodies which naturally hold more of wickedneſſe than others, as the wens or kernels diſperſed into ſeveral parts of the natural body, draw and ſuck up the ſuperfluities of nature that otherwiſe would diſtemper and oppreſſe it.
He hath alſo a woof added to his warp: not that of the regenerate, which is the woof of grace; but, of cuſtome, and ill manners, conformable to his defects of nature, body, or breeding. And ſo, being accuſtomed to do evil qJer. 13.23; he cannot but be exceeding ſinful; and, the more meanes he hath to reclaim him, the more ſinful he becomesrRom. 7.13. For, where deformity of body, or other defects or diſparagements maketh a man to be ſleighted, jeered, or unacceptable, corruption of nature (without grace) puts him on to ſtudie revenge for the defects of nature; wherein, the devil exceedingly helpeth to make worſe a crooked ſoul in a deſpicable body. It was not for nothing that God would not admit ſuch to ſerve at his Altar, who uſeth not to take exception at ſuch bodily blemiſhes, but where he findes ſomething ſuitable thereunto in the ſoule, making it averſe from his ſervice.
Thus, the Chriſtian labouring under natural or adventitious diſcouragements, is like a ſhip well built, that can, by the help of a prudent guide, make uſe of a croſſe winde, to carry on his voyage to heaven: the hypocrite and unregenerate, following only nature, and ſtriving without grace, is as one that ſaileth to no purpoſe, as the winde and tide carry him. The one hath a beauty that covers all the deformities of nature; the other hath a lothſomneſſe of ſoul that makes not only his body, but whole man (how perfect ſoever) the abhorrency of God and man.
Character 1 A Chriſtian may be diſadvantaged inregard of his Nation or Countrey, yet without prejudice to his ſoul.
He may be the ſon of a ſtranger, yet (having joyned himſelf to the Lord) he ſhall have no cauſe to ſpeak, ſaying, the Lord hath utterly ſeperated me from his people sIſa. 56.3. For, even him, joyning himſelf to the Lord, to ſerve him, and to love the Name of the Lord to be his ſervant, keeping the Sabbath, and taking hold of his Covenant, will God bring to his holy mountain and make joyful in his houſe of prayer tVer. 6, 7. Such an one ſhall ſoon perceive that God is no accepter of perſons: but that, in every Nation, he that feareth him, and worketh righteouſneſſe, is accepted with him uAct. 10.34, 35. Not only the Grecian is made equal with the Jew, without difference, or diſtinction, in the unity of the body of Christ wGal. 3.28: but alſo the Barbarian and Scythian are made equal with the Greek xCol. 3.11, who accounted all Nations beſide themſelves, barbarous: but more eſpecially the Scythian; whence it became as great a wonder that Anacharſis ſhould be a Philoſopher, as to finde Saul, among the Prophets y1 Sam. 10.11.
The Cretians had a very ill name. Yea, one of their own Prophets, (or Poets*Ephemerides a Southſayer, as well as a Poet.) teſtifieth of them, that they were alwayes liers, evil beaſts, ſlow bellies, which witneſſe was true. Yet, Titus muſt not deſpair of making ſome good even among them; by rebuking them ſharply that they might be ſound in the faith zTit. 1.12, 13; who were uſually joyned with the worſt in that common by-word, foreign. Cappadocians, Cretians, and Cilicians begin their names with the ſame moſt unluckie letter, arguing their too much likeneſſe in manners. Howbeit, we reade of Saints even in Cappadocea a1 Pet. 1.1, of Chriſtians in Creet bTit. 1.5, and of brethren in Cilicia cActs 15.23. Yea, Paul himſelf was a Cilician, borne in Tarſus, as to the ſoile wherein he was brought forthdAct. 22.23, although by deſcent a Jew, to whom all the Alphabet can ſcarcely afford one comparable.
But a Chriſtian hath not only his converſation in heaven ePhil. 3.20, as a ſtranger ſojourning or trafficking there, but he is a Citizen borne, and free of the heavenly Jeruſalem, which is above, and free, and the mother of all fGal. 4.26believers, without difference of Nation or Countrey. For, of every one that is borne of God, whether Babylonian, Philiſtine▪ Tyrian, Etheopian, &c. it ſhall be ſaid, in relation to Zion, that this and that man was borne theregPſal. 87.4, 5, in regard of his acceptance with God, and of his admittance to all her priviledges.
Whatſoever is barbarous in her diſciples, Chriſtianity baniſheth: ſo that it is a wonder to ſee, that, notwithſtanding all differences of regions and climates, they that feare God are all of the ſame condition and quality, and may be known to be the ſame fathers children. God turneth to all his people a pure language (or lip) that they may all call upon the Name of the Lord, to ſerve him with one conſent hZeph. 3.9. In the very Cities of Egypt, they ſpeak the language of Canaan iIſa. 19.18.
Howbeit, as the Ephraimites were diſcovered by pronouncing Sibboleth in ſtead of Shibboleth kJudg. 12.6. And as Livy, although an elegant Latiniſt, as well as a grave Hiſtorian, being a Patavian (that is, borne in Padua) could not forbear to uſe ſome Patavinity in his ſtile (as Quintilian termes it*Li. 1. c. 5.) that is, ſome expreſſions and language which argued him to be of that City: ſo the dear Saints of God may poſſibly carry ſome Patronimical mark of their Countrey and Education, in their behaviour, not becoming the graces of God in them, (as we ſee in ſome, rudely, and meanly bred;) yet ſuch, as may conſiſt with true ſanctification, although tann'd and brought almoſt into the Black-mores hue by ſuch imperfections.
Contrarily, the unregenerate bears that native reproach, not only to his grave, Differ.but to his damnation.
He is one of thoſe that not only derive from Japhet, and is a Gentile by progeny, which is in every age the worſe for the wearing; but he is ſtigmatized to be a ſinner of the Gentiles lGal. 2.15. By continuance in ſin and infidelity making him a perpetual ſtranger to God and Chriſt. Such an one was Doeg, who being wicked and bloody, is thrice in one chapterm1 Sam. 22.9 18, 22, and once in the book of Pſalmes nPſ. 52. in the title.▪ called, by way of reproach, Doeg the Edomite, for that (at the command of Saul) he butchered in one day eighty five perſons that weare a linnen Ephod, and deſtroyed Nob the city of the Prieſts, killing men, women, children and ſucklings, and oxen, aſſes, and ſheep with the edge of the ſword o1 Sam. 22.19.
Thus alſo Haman, another egge of the ſame bird, to wit, of the ſtock of Eſau, is branded with his pedigree ſeveral times, as a mark of diſgrace; Haman the ſonne of Hammedatha the Agagite pEſth 3.1. 8.5 9, 24: who was an Amalekite, and the worſt ſlip of the baſeſt iſſue of Eſau. For, however he were of the race of the Kings of the Amalekites, to which the common name was Agag, (as Pharaoh, and afterwards Ptolomie, to the Kings of Egypt) as appears by comparing ſeveral Scripturesq1 Sam. 15.8. in Samuels time, Numb. 24.7. in Moſes time. together; yet Agag deſcended of Amalech, the baſe ſon of Eliphaz, the eldeſt ſon of Eſau rGen. 36.10, 12. So that though the Agagites were gotten higheſt among the Amalekites, yet were they the moſt miſchievous to Iſrael, as appears by the ſeverity uſed by Samuel upon Agag, even after Saul had ſpared hims1 Sam. 15.33. Yea, the whole race of Edom, (a name of ſcorne given to Eſau tGen. 25.30, and therefore often given as a brand in Scripture to his poſterityuGen. 36.8, 19 43) is not only ſhamed and condemned for their implacable cruelty to Jacob their brothers ſeedwObad. 10, but made and called the people of Gods curſexIſa. 34.5..
Many of that family have been noted to be extremely wicked, among whom, Herod the Great was one of whom it might truly be ſaid — Ardet vitio gentis ſuóque he flamed under all the vices of his Nation, and his own to boot. He it was that got the complete Maſtery of Jacob yGen. 27.40, when he came, by the favour of Augustus, to be made King over the race of Jacob, when Shiloh came, and the Scepter departed from Judah zGen. 49.10. But, we never reade of any one good of that ſtock, unleſſe Eliphaz the Temanite, the friend of Job aJob 2.11, who deſcended of Teman eldeſt ſon to Eliphaz the firſt borne of Eſau, by Adah his wifebGen. 36.10, 11. Therefore are they joyned-together with Iſhmaelites, Moabites, Hagarens, Gebal and Ammon cPſ. 83.6.7, &c. who by an epidemical hatred were perpetual enemies to the Church of God, for which he called them his evil neighbours, whom he pluckt out of their land dJer. 12.14, and left their name for a curſe unto his people, to all generations.
Thus, the regenerate are as uſeful plants which being removed, do alter their nature according to the ſoile whereinto they are tranſplanted: but the unregenerate are as thoſe Travellers of whom it may be ſaid, Coelum, non animum mutant, they change climate, but not their minde and diſpoſition: They are moveable in regard of place, but immutable in regard of their perverſeneſſe of heart. The one are ſtrangers, but naturalized in condition and affection; the other are eſtranged from the wombe fPſal. 58.3; and ſo, continue aliens from the Common-wealth of Iſrael, and ſtrangers from the Covenant of Promiſe gEph. 2 12.
A Chriſtian may be the childe of mean, yea, of very wicked Parents, and yet himſelf Character 2 may have God for his Father.
That God who looks not at nature, (ſo as to have reſpect of perſons) but acteth according to his own free grace, delighteth to act moſt, where his grace may appear moſt free. Not that God delighteth to ſee men poor, much leſſe to take any pleaſure in their wickedneſſe: but as ordering the meanneſſe, and wickedneſſe of men ſo, as that neither of them ſhall be an hindrance to his free grace. For, he chooſeth the poor of this world, to make them rich in faith and heires of the Kingdom hJam. 2.5: and that, not without great wiſdom, as well as goodneſſe: for God hath choſen the baſe things of the world, and things which are deſpiſed; yea, and things that are not, to bring to naught things that are; that no fleſh ſhould glory in his preſence i1 Cor. 1.28, 29.
Nor is the wickedneſſe of the parent (which may be a grief to the childe, and a prejudice among men) any barre to the free grace of God to the childe. For, albeit he viſit the ſinnes of the fathers upon the children, to the third and fourth generation of them that hate him: yet it is only upon ſuch children as live and continue in the ſame ſinnes of their fathers: not upon thoſe that fear and love him. And ſo it is in the caſe of mothers, as well as of the fathers. Where ſin runs in a line, it proves like a ſnowball, bigger and bigger; and ſo, the provocation being not only continued, but augmented, it cannot be expected but that the judgement ſhould be not only lengthned, but very grievous, like the thunder and haile, and fire that ran along upon the ground in the land of Egypt lExod. 9.23.
But, where the courſe of ſin is cut off, and God honoured and ſerved by the ſon, that was highly diſhonoured by the Father, the ſonne ſhall never need to feare to have his teeth ſet on edge, by the ſowre grapes that were eaten by his father mEzek. 18.2; but he ſhall ever finde that verified by God, them that honour me, I will honour n1 Sam. 2.30. Yea, it not ſeldome happens, that where grace is beſtowed upon the ſon of a wicked father, that ſonne out-ſhines moſt of his contemporaries that are eminent for Religion.
Who, that ever had ſate on the throne of Judah, was worſe than Ahaz? For beſides all the wickedneſſe he committed in the buſineſſe of the Altar of Damaſcus, and his ſacriledge, in the houſe of the Lordo2 Ring. 16.; but, in the time of his diſtreſſe did he treſpaſſe yet more againſt the Lord (ſo that the Spirit of God points the finger to him as to the monſter of his age, this is that King Ahaz.) For he ſacrificed to the gods of Damaſcus, which ſmote him. And he ſaid, becauſe the gods of Syria help them, therefore will I ſacrifice to them, that they may help me: but they proved the ruine of him, and of all Iſrael p2 Chr. 28.22, 23. Yet he was the father of good Hezekiah qverſe 27, who was not only an excellent Prince, but an excellent man.
So, incomparable Joſiah (like unto whom there was no King before him, &c. neither after him aroſe any like him r2 King. 23.25) was the ſonne of wicked, moſt wicked Amon, that for his wickedneſſe and tyranny, was ſlaine by his ſervants in his own houſe s2 King. 21.23. And even Jeroboam himſelf that had made ſo many thouſands to commit idolatry, had yet one ſon, in whom there was found ſome good thing towards the Lord God of Iſrael t1 King 14.13. Yea, the Lord himſelf puts the caſe of the good ſon of a wicked father, who ſhall not be excluded from mercy for the wickedneſſe of the fatheruEzek. 18.14, &c.. It cannot be but a reproach among men, and a blot to a childe of God: yet the power of God over-maſtereth all.
Differ.Contrariwiſe, In the unregenerate perſonal and paternal corruptions are hereditary.
Original corruption is hereditary to all. So alſo, till regeneration, are perſonal corruptions: they deſcend to poſterity, until God, by his grace, drie up that iſſue, as the leproſie of Naaman, that fell upon the ſeed of Gehazi for ever, as well as upon himſelfw2 King. 5.27. It is true, that every one of the race do not perhaps equally give vent to the ſame wickedneſſe, in the ſame manner and degree, becauſe ſome are held in by reſtraining grace; others, by education; and ſome, by the minglings of the concurrent ſubſtance of the parents, may ſomewhat vary the conſtitution, and conſequently the diſpoſition inclining him more to ſome other corruption. But, ordinarily what ever was the predominant corruption in the anceſtour, runnes ſtrongeſt in the veines and inclination of the poſterity, until the branches of this wilde Olive tree be planted into the true Olive, to partake of the root and fatneſſe of the ſame xRom. 11.17.
Thus Belſhazzer (a chip of a proud block) walked in the ſteps of haughty Nebuchadnezzar his father, imitating his fathers pride, notwithſtanding the dreadful example of Gods hand upon his father in ſo fearful a manneryDan. 5.20, 21. As the fathers heart was lifted up, and his minde hardened in pride, ſo was the ſonnes, though he knew all that which befell his fatherzVerſe 23, and therefore not onelyonly was he himſelfe ſlaine, but the Kingdome and Empire of the Chaldeans tranſlated to the Medes aVerſe 31.
Of Jeroboams race there lived not one good: yea, all his ſucceſſours trod in the ſame paths which he firſt walked in himſelf: ſo that from firſt to laſt, Jehu himſelfe not exceptedb2 King. 20.31, they were all wicked, verifying the proverb, foreign, an ill egge of an ill crow. And in this caſe the birth often follows the belly, whom many though they had good fathers followed, as is noted in the holy ſtory, wherein, as a reaſon of the wickedneſſe of Princes, the names of their M…thers are inſerted: but eſpecially that one marriage of Athaliah the daughter of Ahab, unto Jehoram, the ſonne of Jehoſhaphat c2 Chron. 22.2, is noted as the occaſion not onelyonly of much ſinne and miſchief commited by Jehoram in his reigned2 Chron. 21.6, (who did evil in the ſight of the Lord, becauſe he had the daughter of Ahab to wife) but alſo of a continued ſucceſſion of iniquity and miſery for ſeven generations. Not one good King to ſit upon the Throne of David from Jehoſhaphat to Hezekiah.
Thus, the true Chriſtian deſcended of wicked parents, doth as Pharaohs daughter was taught,ePſ. 45 10, 11 He forgetth his own people, and his fathers houſe: But of the unregenerate ſo deſcended, it may be ſaid as of ſinful Jeruſalem, Thy father was an Amorite, and thy mother an Hittite fEzek. 16 3: and, as is the mother, ſo is the daughter gverſe 44: the one is as a Cedar graffed upon a ſhrub, or a Firre-tree inſtead of a Throne hEſay 55.13; the other is as the Vine which is of the Vine of Sodom and of the fields of GomorahiDeut. 32.32.
To the Chriſtian, even baſtardy hinders not the heavenly birth. Character 3
He who is carnally miſ-begotten of man, may, notwithſtanding that blemiſh, afterwards be ſpiritually begotten of God. This ſinne of the parents is not imputed to the childe, who was not in fault of ſuch an iſſue. Many have been famous men that have been ſo begotten. Of their valour and proweſſe beyond others there may be given a reaſon in nature: many of them alſo ſtudying to wipe off the blot of their illegitimate conception, with generous and heroick attempts worthy of noble ſpirits. But, of their being born again no reaſon can (nor need) be given but the free grace of God even to ſome ſuch ſpurious ſlips.
Jepthe, although baſe borne, is ennobled by his faith kHeb. 11.32, being ranged in the liſt of thoſe glorious Worthies which make up that cloud of witneſſes, propounded for patternes to all beleevers▪ to runne with patience the race that is ſet before them lHeb. 12.1. Yea, even in Chriſts own pedigree; even Pharez is not omittedmMat. 1▪ 3, although begotten in inceſt nGen. 38.19 and 39.. Which may comfort a Chriſtian apt to be too much dejected, if lying under ſuch a blot.
The like may be ſaid againſt the diſcouragement and diſparagement of being deſcended of baſe parents, or being the ſonne or daughter of a ſlave, or of a bond-woman. For that alſo may be incident to an heir of grace: for the body of Chriſt conſiſteth of bond as well as of free oGal. 3.28; or rather, of no diſtinction between bond and free. And ſo that the ſon of the bond-woman becomes the ſon of the free woman; ſo that he no longer a childe of the bond-woman, but of the free pG…l. 4 31.
On the contrary, the unregenerate beareth not only the ſhame but the ſin of his birth, with intereſt.
It becomes his ſhame and ſinne, oft-times by being afterwards more faulty in the ſame kinde himſelf; or, at leaſt it makes him impudent, inſolent, envious, as may be notoriouſly ſeene in Abimelech qJudg. 9.1, 2 &c, the baſe ſon of Gideon rJudg 8.31: and in that curſed mungrel begotten by an Egyptian, on an Iſraelitiſh woman, which ſonne ſtriving with a man of Iſrael, blaſphemed sLev. 24.10.11, and was afterwards ſtoned for it. To whom we may very well adde Caeſar Borgia the baſtard of Pope Alexander the ſixth, a man ſo extremely wicked beyond all that were before him, that Matchiavel maketh him the Idea and pattern of his damned policy. All baſeneſſe and incivility is uſually found in every baſe and brutiſh generation, as a profeſſed enemy to Chriſtian ingenuity, as abundantly appears in the wild and untamed Iriſh, who abhor all Religon (except the ſlavery of Popery) and government.
Yea, ſuch is the fruitfulneſſe of ſinne, in what ſoile ſoever it takes root, that the longer it ſtayes in a family, the worſe it grows: not as trees planted in an orchard, which, by time ſucks out the heart of the ground, and ſo they become ſterile, and at length die of themſelves; but, as nettles in a dunghil, that every time they ſeed, do multiply, and ſend forth more and worſe fruit; according to that no leſſe elegant than true expreſſion of a vitious Poet*Horat. Car. l. 3. ad 6. of whom Suetonius thus, Ad res venereas intemperantior traditur. N…m. in vit. Hor.,
Aetas parentum pejor avis, tulit
Nos nequiores, mox daturos
Progeniem vitioſiorem.
Our Parents, worſe than Grand-ſires, bare
Us, who, yet worſe than fathers were,
More vitious fruit ſhall ſhortly bear.
Thus, the Chriſtian, from the baſeſt dung-hill riſeth up as high as heaven; the unregenerate, from a ſpurious original, grows down-ward as low as hell: the one, if good, none better: the other, if bad, none worſe.
Character 4 The Chriſtian is ſometimes ſubject to deformity and ill ſhape of body.
Deformity, whether by nature, or accident, is a diſparagement to vertue, and a blemiſh to noble actions: but, it is overcome by grace, which makes even blackneſſe to be comely. For Ebed-melech the Ethiopian, or black-more, was yet a man beautiful by grace, ſhewing more courage for God, and compaſſion to his Prophet, than all the great men and Jews in Zedekiahs CourttJer 38.7. &….. The Ethiopian Eunuch, waſhed by baptiſme, had a white ſouluAct. 8.37 …8 39.
Leah, though tender or bleer-eyed, yet was more amiable in the eyes of God than Rachel, who loved idols ſo well as to rob her own father of his godswGen. 31.19; and, to cover them with a liexverſe 34.35. Ehud, though lame of his right hand, yet with his left hand, he was an inſtrument of killing Eglon the King of Moab yJudg. 3 15. &, and thereby of delivering Iſrael out of the hands of the Moabites; but, of delivering the Moabites into the hands of Iſrael zverſe 28. Mephiboſheth, lame by a fall at nurſea2 Sam. 4.4, yet had a more loyal heart to God, and his ſervant David than the ſycophant Ziba, his guardian, notwithſtanding all his glaveringb2 Sam. 16.… 2 Sam. 19.24, &…..
He that lay at the p…ole of Betheſda cJohn 5.5many yeers and could not ſtirre, nor obtain a cure, becauſe others ſtept in before himcJohn 5.5. He that was borne blinde, and without all hope of cure dJohn 9.32: and the criple that lay at the beautiful gate of the Temple, to beg almes eActs 3.2, not to expect cure, proved more valiant champions and ſtout confeſſors of Chriſt, and of the name of Jeſus by which they were cured, than many of his profeſſed Diſciples, who, upon any offence taken, left him in plaine ground, and would walk no more with him fJohn 6.66. And, theſe defects, even in thoſe that are not cured, yet ſanctified, they are helps to take off their affections from the world, which without juſt cauſe, ſo much contemneth them for thoſe defects. The world is moſt crucified to him that is moſt crucified to the world gGal. 6.14.
Differ.Contrarily, to the unregenerate, bodily blemiſhes breed a greater deformity in the minde.
Men, ſo marked, grow either impudent, being inured to ſcorne: or envious againſt thoſe of better feature, (giving out that they are wanton, or proud:) or, cruel and revengeful upon unkinde nature; or inſolent, in reſiſting the hand of God upon them; reſolving rather to hazzard life it ſelf by undergoing deſperate cures, than to lie under thoſe deformities by God inflicted upon them: or, too ſelf-loving, to beſtow more upon themſelves than is meet, to recompence the want of love and reſpect from others.
Hence that proverb, cavete ab ijs quos Deus ſignavit. Beware of them whom God hath marked. The beſt choice is, a ſound minde in a ſound body; a lovely minde in a beautiful body. But, if there muſt needs be a defect in either, better is wiſdome which recompenceth the defect of bodily beauty, than folly where bodily feature excelleth hEccleſ. 2.13, Ingenio formae damna rependo meae. My wit (ſaid he) makes amends for the lack of beauty. But much more doth grace recompence the want of feature; and, the want of feature doth much add to the loathſomneſſe of a graceleſs ſoul.
Thus, the Chriſtian is beautiful in the midſt of deformity: the unregenerate is deformed, in the midſt of beauty: the one is a crooked Saint; the other, a crooked Serpent.
A Christian may be abaſhed with ſicklineſſe, and impotency of body. Character 5
Even bodily health and ſtrength are great helps to ſpiritual aſſaults, which work more upon ſickneſſe, weakneſſe, age, &c. than upon others in whom nature ſanctified can afford more helps to the inner man aſſaulted by frowardneſſe, covetouſneſſe, timorouſneſſe and the like. Young men have more ſtrength than others over-worne by age: and, if they have the Word of God abiding in them, they are ſtrong indeed to overcome the evil one i1 John 2.14. The want therefore of health, ſtrength, vigour of ſpirits muſt needs be a great diſadvantage where-ever it lights: yet, where grace is and ruleth, theſe infirmities are an help to mortification, to patience, and to the neglect of worldly things.
For, the ſick ſerve God in ſuffering patiently, as their proper obedience: for, even Chriſt himſelf is ſaid to have learned obedience by the things which he ſuffered kHeb 5.8. The ſoul many times gets health by the ſickneſſe of the body. David never attained to a better temper and meaſure of ſpiritual health, than when he was moſt over-laid with bodily ſickneſſe, perhaps procured for the extremity of grief for his ſinneslPſ. 6.6, 7, &c. Pſal. 32.4, 5. Hence, the Eunuch may take comfort, although he be a drie and barren tree, that, by grace, he hath even in Gods houſe, and within his walls, a place and name better than of ſons and daughters, and that God will give him an everlaſting name that ſhall not be cut off mEſay 55.5 foreign.. And prayer better becometh age, than armes, and almes.
Contrariwiſe. A wicked man is never the weaker ſervant of ſin, for bodily weakneſſe.Differ.
If he be diſabled from ſome ſins, he is the more addicted to other. The continued adulterer, when diſabled by his own wickedneſſe as well as by age, to act that ſin, is then as much in heart (if not more) a filthy perſon ſtill, as in his greateſt vigour of body; and, a greater teacher, and provoker of others to the ſame wickedneſſe. Men turne pandors; and harlots become bauds to others, not onelyonly for lucre, but for love of the ſin. Otherwiſe other trades leſſe ſinful, and more advantagious would be taken up by them. That courſe of life which any man voluntarily taketh up, eſpecially if unlawful and dangerous proclaimeth to all, which way the heart is moſt bent.
So witches, and other envious perſons, the more unable to wreak their teen upon ſuch as they hate, malice ſupplieth the defect of natural abilities, or of want of power, and opportunity: and, rather than faile, the devil himſelf is called in to aſſiſt them in their deviliſh deſignes. So others, grow more froward to all about them, in time of ſickneſſe, as being more impatient and murmuring againſt God, becauſe they have not health, lims, ſtrength, &c. as well as others. Theſe, are not unlike the vaſſals of Antichriſt, juſtly ſuffering extraordinary plagues for their voluntary ſlavery, that gnawed their tongues for pain, and blaſphemed the God of heaven, becauſe of their paines and their ſores, but repented not of their deeds nRev. 16.10, 11.
Thus, the Chriſtian is as Job, patiently ſuffering the hand of God, and bleſſing his name, even when ſmitten not only in his goods and relations, but in his own perſon, ſo that his fleſh is cloathed with wormes, and clods of duſt, and his skinne broken, and become loathſome oJob 7.5, and his very breath become ſtrange to his wifepJob 19.17; the hypocrite and unregenerate is as Jobs wife, that perſwadeth him rather than to live longer under ſuch miſery, to curſe God, and die qJob 2.9: that is, ſo to provoke God by curſing and blaſphemy, as to draw out his hand againſt him to ſmite him with death, and thereby to rid him (as ſhe conceived) out of his paine: the one is as the converted thief upon the Croſſe, rebuking his fellow, and praying to Chriſt: the other is as the unconverted thief, that, for anguiſh, reviled Chriſt, and died blapſpheming.