Divine Characters in Two Parts, Part 2 · Chapter 4
CHAP. IV. A Chriſtian labouring under natural defects of the minde, Is he in whom the temperature and conſtitution of the body are an hindrance to the perfections of the ſoul.Defin.
THere are many defects in the mind (which are great diſadvantages to nature as well as to grace) ariſing from the body. Here, that holdeth, the ſoule followeth the temperature of the body. For, otherwiſe, all men being left unto themſelves, ſhould be either fooliſh or wicked, or wiſe and honeſt, alike; becauſe all mens ſoules are alike by Creation, and all alike partakers of original corruption. But nature is more bountiful to ſome than to others, even where there is not any diſcriminating grace from above, to diſtinguiſh them.
Great and manifold is the difference in men, in regard of complexion, and conſtitution. Some more witty, ſober, conſtant, &c. ſome, more dull, blockiſh, laſcivious, intemperate, fickle, &c. Whence the Philoſophers are forced to acknowledge certain natural vertues, although they will not admit them to be foreign, that is, vertues properly ſo called. And, among vices, ſome are acknowledged to be natural, as other ill qualities are contracted by diſeaſe, evil company, high feeding, idleneſſe, &c. and ſome, bruitiſh, incident to none but to ſuch as are of ſavage diſpoſition, as it is noted of Agrippa Poſthumus, Grandchilde of Auguſtus *Tacit., and ſundry others.
In the wiſdom therefore, that is after the fleſh, (I mean not, corrupt wiſdom, but that which is natural, and according to reaſon) there may be difference between one man and another: and, the diſadvantage may fall to Gods childe, as is obſerved by him in whom are hidden all the treaſures of wiſdom and knowledge aCol. 2.3, that the children of this world are in their generation, wiſer than the children of light bLuke 16.8: not wiſer for heaven, but more ſubtile for themſelves in the world. And ſuch are they of whom the Apoſtle thus; not many wiſe men after the fleſh, meaning it, not of ſinful corruption, but of the emprovement of naturec1 Cor. 1.26, which being renewed and aſſiſted by grace, makes a far greater emprovement than the world is capable of.
Differ.On the contrary, the unregenerate excuſeth the imperfections of his ſoul, by the conſtitution of his body.
The ſins of his ſoule take Sanctuary under the temperature of his body; and he thinks this to be (if not warrant, yet) excuſe ſufficient for all his exorbitances. If overtaken with luſt, drunkenneſſe, choller, &c. his plea is this; It is my nature, I cannot help it, the very conſtitution of my body carries me violently upon it, I hope God will not impute it, &c. This Apology, although Nabal had not the wiſdom to make for himſelf, yet Abigail his wife made it for him, to his ſhame, although to his ſafety. Let not my Lord regard this man of Belial, even Nabal: for as his name is, ſo is he. Nabal is his name, and folly is with him d1 Sam. 25.25. Even fools have ſo much wit, as to think all they do muſt paſſe without offence, becauſe of their folly, which wiſe men will rather contemn, than take notice of.
But, the unregenerate under colour of fatuity, and defects of nature borne together with him, endeavours to make uſe of that plea to excuſe all that folly which he, by the ſinfulneſſe and malice of his heart, hath contracted, and as it were engraffed upon the other: yea, which he, without juſt cauſe of complaining of the defects of nature, would father upon nature, to excuſe the wickedneſſe of his heart, when nature is no way deficient, but liberal to him. Thus, the foole (in the Original, it is, Nabal) hath ſaid in his heart there is no God ePſal. 14.1. It is not the natural fool, but Nabal that ſaith ſo. And, Nabal is no Natural, as appeares by the churliſh arguments he uſed againſt ſupplying of David. Who is David, and who is the ſonne of Jeſſe? He knew him well enough; for he knew his Parentage (which Davids ſervants did not tell him:) and ſo his interrogation, is not made as not knowing him; but as ſcorning him and his requeſt. The obſervation alſo that he maketh of ſervants breaking away from their Maſters, was a cloſe and malicious quip to David, for his flying from Saul. There be many ſervants now adayes that break away every man from his Maſter f1 Sam. 25.10, 11. Shall I then take my bread and my fleſh that I have killed for my ſhearers, and give it unto men whom I know not whence they be? Theſe words have weight in them, and not eaſily to be anſwered (if David were ſuch as Nabal would pretend him to be,) therefore, not the words of a natural. Yet the wicked fool cloathes himſelf under this Livery of a natural, and ſo thinks he may ſpeak of God what he liſt, becauſe forſooth, he knowes no better.
Thus, the Chriſtian laboureth under natural defects of the minde with a deſire to be rid of them, as David and his men kept on the other ſide of the mountain, making haſte to get away from Saul g1 Sam. 23.26: the unregenerate deſires to retain thoſe defects; and, to make ſhew of thoſe that are not in him, to cover that ſinfulneſſe with which he aboundeth: not unlike to David in another caſeh1 Sam. 20, 13, who feigned himſelf mad, and ſcrabled on the doors, and let his ſpittle fall upon his beard; that he might not be found out to be what he was: the one looks upon ſuch defects as a blemiſh; the other, as a fence.
A Chriſtian may be a dullard in regard of underſtanding and capacity. Character 1
In regard of natural capacity he may be heavy and dull; but yet, in the things of God, he is taught by a Law that maketh wiſe the ſimple iPſal. 19.7. Such naturally, are moſt ſcholars in the School of Chriſt: very children in underſtanding k1 Cor. 14.20, dull of hearing lHeb. 5.11, and, dull of apprehenſion as thoſe that are but newly weaned from the milk, and drawn from the breaſts, to whom precept muſt be upon precept, precept upon precept, line upon line, here a little and there a little mIſa. 28.9, 10: and yet all little enough to make them to underſtand doctrine.
Many Chriſtians are troubled with this dulneſſe, in ſo much that whereas for the time they might have been teachers, they have need that one teach them again which he the first principles of the Oracles of God, and are ſuch as have need of milk, and not of strong meat, being unskilful in the word of righteouſneſſe, for they are babes nHeb. 5.12, 13. We ſee this in the very Apoſtles themſelves who underſtood not many of thoſe things which Chriſt preached unto them, although to them it were given to understand the myſteries of the Kingdom of Heaven oMar. 9.32 Luk. 18.31, 34, in regard of grace beſtowed by God, not of nature, to be of quick underſtanding in thoſe myſteries.
They are perpetual petties and A. B.C-daries in the things of the Kingdom.oMat. 13.11 And that not only in regard of the common and humane inability for the high myſteries of godlineſſe which every ſanctified man beſt ſeeth and moſt bewaileth in himſelf, ſaying with Agur, Surely I am more bruitiſh than any man, and have not the underſtanding of a man pProv. 30.2: but alſo in regard of perſonal and ſpecial dulneſſe, more in ſome than in others; and, ſometimes more in a Chriſtian than in a child of wrath. There are ſome good men of whom Chriſt (who uſed not to upbraid, without great cauſe) was fain to complain, ſaying, O fools, and ſlow of heart, to beleeve all that the Prophets have ſpoken qLuke 24.25. Yea, he found cauſe to upbraid the eleven Apoſtles, with their unbelief, and hardneſſe of heart rMar. 16.14.
It is true that God requireth not of every man alike meaſure, nor alike clearneſſe, of knowledge. He requireth not ſo much knowledge in a Diſciple, as in a Teacher: nor ſo much of one private Chriſtian as of another: becauſe he knoweth our frame sPſ. 103.…4, the very conſtitution of our bodies which furthereth, or hindreth the underſtanding of the mind. Some are able to wade through all, or moſt controverſies; others are not to be admitted to be ſo much as preſent at doubtful diſputations tRom. 14.1.
It is enough for ſuch to hold the Head; and that alſo ſo farre as it hath been taught them, and as they are able to receive teaching: beyond which, no prejudice lyeth unleſſe negligence intervene: it ſo falling out ſome times that ſome Chriſtians may be ignorant of ſome material points; as they who ſaid, we have not ſo much as heard whether there be an Holy Ghoſt uActs 19.2; yet without danger. For theſe were believers, as there appears; and, it was the Holy Ghoſt, the Spirit of faith w2 Cor. 4.3, that enabled them to believe: foraſmuch as no man can ſay (believing what he ſaith) that Jeſus is the Lord, but by the Holy Ghoſt x1 Cor. 12.3.
A Chriſtian therefore that holdeth the foundation, may not come to the knowledge of ſome things, which yet are in him. And it fareth with him in point of quickneſſe of apprehenſion, as with many in the point of evidence and aſſurance of Gods love in Chriſt, to their ſoules. Aſſurance cannot be diſcerned in a fog, or miſt of tentation, ſpiritual deſertion, or grievous falls. Theſe for the preſent caſteth them into a ſwoon that ſeems to lay them for dead; ſo that they lie ſprawling for life upon the ground, having no ſenſe in themſelves that they are alive. So doth dulneſſe of capacity diſable a man to apprehend and know the things which the Holy Ghoſt hath undoubtedly wrought in him: which defect is, in many, very hard (if not impoſſible) to be cured: becauſe although qualities be alterable and altered by grace, yet not the natural conſtitution: in the room whereof, faith comes and enables to believe whatever God ſpeaketh, though the believer cannot apprehend the reaſon or depth of what is ſpoken; and, makes him when he cannot hold argument or diſputes about the truth, to be able and willing to die for the truth. A great help hereunto, and to the ſufficient knowledge of what a Chriſtian yet apprehendeth not, is his ſincere obedience to the truth known. For, if any man be a doer of his will, he ſhall know of the doctrine whether it be of God yJohn 7.17, and thats enough, till God illighten him further to look into the bowels of the doctrine it ſelf to know what it is, as well as to know whoſe it is. Hence it cometh to paſſe that ſuch Chriſtians, who are later, and more weakly inſtructed, are yet ſooner, and more perſwaded of the truth of the Goſpel, according to that prayer of Noah, God perſwade Japhet to dwell in the tents of Shem zGen. 9.27. For which prayer we all his poſterity to this day fare the better; ſo that, it is a wonder to ſee how ſuch as underſtand little in worldly things, do (beyond expectation profit in the knowledge of heavenly; as hath been obſerved in ſome that were counted but Naturals, or little better.
Differ.Contrarily, the unregenerate, if he be dull in earthly things, he is a very block in heavenly.
Better beat any thing into his head than Religion, becauſe this is ſpiritual, and he is not ſo much as rational in his carnal condition. If no natural man can underſtand the things of God a1 Cor. 2.14; much leſſe he, that hath obeſum (though not laeſum) principium, a groſſe and heavy brain or underſtanding. To him, main articles of faith, as to others, the great things of the Law, are counted ſtrange things b1 Hoſ. 8.12. He is ever learning, never learned c2 Tim 3.7. Nay haply, he is quick enough in other things, eſpecially in evil thingsdJer. 4.24: only this way, his wit ſerveth him not.
Babes and Sucklings go before himeMat. 11.25, and underſtand more of theſe matters, than he either doth, or deſires to do. He loves not to beat his braines about ſuch matters. It is out of his element, as well as out of his learning. And the more he is advanced in the world, the leſſe he is verſt in the things of God, and the leſs capable he is of them. If he be thought fit to be a Judge; yet, if any thing of Religion come before him, he neither doth, nor will underſtand it, nor thinks it worthy of his cogniſance.
If any man be (as Paul was) accuſed of perſwading men to worſhip God contrary to the Law, what cares he for God, or his Law either? He hath another Law to walk by, and therefore ſaith in ſuch a caſe, as Gallio to the Jewes, If it were a matter of wrong, or wicked lewdneſſe, reaſon would that I ſhould hear you: But; if it be a queſtion of words, and names, of your Law, look ye to it: for I will be no Judge of ſuch matters fActs 19.14, 19. He looks upon all debates and diſcourſes touching Religion to be but ſome idle questions of their own ſuperſtition who ſet thoſe queſtions on foot, and of one Jeſus which was dead, whom ſome affirme to be alive gAct. 25.19. So that ſuch an one, unto his natural ignorance addeth this bolt of wilfulneſſe and hardneſſe of heart. Nor doth he account his dulneſſe in this kinde, the leaſt diſparagement: but thanketh God that he never troubled his head, or his heart about theſe things.
Thus, the Chriſtian if he be weak in ſpirituals, he is weak in other things alſo; yea, when weak in other things, he is of beſt underſtanding in theſe: the unregenerate the more natural underſtanding he hath, the leſſe he underſtandeth of the things of God. And his wit ſerves him better for any other thing. The one though a fool, ſhall not erre in the high-way of God hIſa 35.8. The other is as a madman that underſtandeth well enough, in other matters; but, the things of God are the ſpecial ſubject of his phrenſie and dotage.
In a Chriſtian, prudence and diſcretion may be apparently wanting. Character 2
What Elihu the Buzite (deſcended of Buz the ſecond ſon of Nahor, Abrahams brotheriGen. 22.20, 21. which ſhews that Job lived in, or near to Abrahams time. ſaid of Greatneſſe and Age, Great men are not alwayes wiſe, neither do the Aged underſtand judgement kJob. 32.9: is as true of many good and holy men, that they are not alwayes ſo prudent and diſcreet in their walking, as the honour of Religion and grace would require. Not that they affect folly; but, becauſe they are not able to reach wiſdom in the managing of their affaires with diſcretion and judgement lPſal. 112.5. For, as wiſdom it too high for a fool mProv. 24.7, ſo is it ſometimes too much out of the reach of ſome whom God hath made wiſe in the main, to bring them to heaven: although, in regard of circumſpect walking nEph. 5.15, not ſo prudent as others, through the defect of nature.
Every head is not alike fit for deliberation: which defect makes many a good mans actions to ſavour of indiſcretion. Great pity (were not God wiſer than man) it ſhould be ſo: and, that the fools of the world ſhould ſee any cauſe to contemn a man Chriſtianly wiſe: but, this being from a natural defect; and, in the principles of natural conſtitution and temper, cannot (without a miracle) be prevented, or removed, God is pleaſed by his own wiſdom, to lead his own out of that Labarinth into which their own indiſcretion hath brought them; while he taketh the wiſe in their own craftineſſe o1 Cor. 3.19, making their wiſdom to appear to be fooliſhneſſe, altogether inconſiſtent with true wiſdom, while the follies of his own, will ſtand well enough with wiſdom, enough to ſave them.
Diſcretion is not common to all men; no, nor to all good men. Even theſe are ſubject to too many indiſcretions, not only in the ſight of God (before whom, the beſt do acknowledge their folly and bruitiſhneſſepPſal. 73.22 but even before men alſo, who can quickly eſpie (for they look after nothing elſe) the ſillineſſe and ſimplicity of many Chriſtian babes, whom God hath called to divine wiſdom for the ſaving of their ſoules; but, not freed from natural incapacities in the ſight of men, which makes them ſometimes ſo weak in their carriage, as to deſerve to be pronounced very babes and children; yea, carnal, and ſuch as walk as men that have no true knowledge of God, nor intereſt in him: as the Corinthians who hotly contended about their teachers, which was the more excellent; which none but children and carnal men would have doneq1 Cor. 3.1, 2▪ 3 &c..
Howbeit, even here, grace leaveth not the Chriſtian without aid to bear him up in, and to carry him through this weakneſſe of nature; but, bringeth him firſt into the Sanctuary rPſal. 73.17, that is, ſets him continually under the Word, the means of prudence, which giveth the true eſtimate of men and things. For, if humane hiſtories give, or be a means to give prudence, by recording what is paſt; much more doth Gods ſtory, which foretelleth things to come, and what will be the end not only of things, but of perſons that walk on in their treſpaſſes sPſal. 68.21..
Unto which outward means God addeth his own Spirit of wiſdome to inſtruct and teach him in the way that he ſhould go; and to guide him with his eye tPſal. 32.8.. And ſo, the inſpiration of the Almighty giveth underſtanding uJob. 32.8., even to him that is a child in underſtanding, ſo to train him up in the way he ſhould go, that when he is old, he will not depart from it. wProv. 22.6.. To which God yet addes, his own fear wrought by his own ſpirit, making a Chriſtian to be of quick underſtanding in the fear of the Lord xIſa. 11.3.; and, to be wiſer than his enemies; as David, to be wiſer than Ahitophel, whom he over-matcht, in prayery2 Sam. 15.31.; and thereby God out-reacht him in policy by a poor Archite whom Ahitophel ſcornedz2 Sam 16.23 Cap. 17.23..
Yea, ſuch a weakling by nature is taught to ſee ſo much of his own weakneſſe, as to miſtruſt his own wiſdome, and not to lean to his own underſtanding aProv. 5.3.: but, to truſt in the Lord only to direct his steps bJer. 10.23.. Therefore, he puts himſelf under the wardſhip of the Word and Spirit: and, ſtands upon their guard againſt the wiſely wits of the world. So that (as by the Germane policy againſt the Italians; and the Netherlanders, againſt the Spaniard) Satan hath more foiles from the Chriſtian, though he ſeem to be but ſimple and ſilly; than from all the wordly wiſe: becauſe, though the Chriſtian cannot anſwer his arguments, yet he hath the wit to bolt the door againſt him; when the worldly wiſe do ſet up both doors and gates unto himc1 Pet. 5.9..
Differ.Contrariwiſe, the unregenerate, how wiſe ſoever in other things, is moſt ſheepiſh and ſimple in the matters of ſalvation.
He is wiſe to do evil: but, to do good, he hath no knowledge, although he, by external profeſſion, be ranged among Gods people dJer. 4.22.. He is, in his own conceit, as Tyre and Ziden, very wiſe eZech. 9.2.: but, in the eſteeme of God, very brutiſh and fooliſh fJer. 10.8.. So alſo are his children who glory to walk in the ſteps of their fathers, as if none in the world had trodden ſo good a path as they. Therefore, God not only pronounceth the fathers, fooles; but ſaith alſo, they have ſottiſh children gJer. 4.22., that reſolve to be no wiſer than their fathers; let God, and all the world do what they can to demonſtrate their fathers to be fooles; and, that there is no fool to the old fool.
Nor is this the condition of the meaner ſort onelyonly, and ſuch as have been but rudely bred, who can be no other but fooliſh, becauſe poor: but, it is the diſeaſe even of the great ones too; who, one would think, ſhould better know the way of the Lord, and the judgment of their God: but theſe are worſe than the other (as having more wit, but no more wiſdome) and are therefore poore, becauſe fooliſh. They are not ſo ignorant as not to know the yoke, and bond of God: but yet ſo deſperately wicked, as altogether to break the yoke, and to burſt the bonds hJer. 5.4 5., which is much worſe than not to know them.
Wherefore he that is naturally ſimple, is an eaſie prey to Satan, and to evil Counſel, yet is not ſo great a ſinner as they that prey upon him; or, as they that ſeem to have more wit. For theſe make themſelves ſimple, and ſo become dangerous fools, that though they know not how to honour God, and to do good, yet they can learn to ſwear, to lie, to ſteal, to commit adultery, &c. wherein they need no Tutors or Inſtructers, but the Devil and their own hearts.
Thus, the Chriſtian is the wiſer and ſtronger even for his natural ſimplicity and weakneſſe i2 Cor. 12.10., becauſe grace teacheth him to clap all tentations under hatches. The unregenerate is the weaker, even for his natural wit and ſtrength, becauſe he thinks thereby to out-wit not only man, but even God himſelf. In the one, ſimplicity is a defence againſt Satan: in the other, a breach to let him in. If the one be fooliſh and ſimple; the other is frantick and mad.
Character 3 A Chriſtian may be weak and fraile in memory through ſome defect in nature.
Memory is the Treaſurer of the ſoul: or, that ability or faculty in man which receiving ſtrong impreſſion of an Object, firmly retaineth it and layeth it up, that it may bring it forth again upon all occaſions, when called for. That which is moſt what looked upon as memory, is ſenſitive, which depends moſt upon the animal ſpirits, and the temperature of the brain, wherein, (that is, in the hinder part of the head, towards the ſpinal marrow, as in a place moſt retired, and leaſt diſturbed) ſenſitive memory is ſeated. If the animal ſpirits be not quick and active, common ſenſe which apprehendeth, and the phantaſy which frameth an image or impreſſion of the object in the brain, will be dull in their offices to lay in any thing, which memory ſhould retain. And, if the temperature of the brain, be not as it ought, the memory cannot hold what is laid up in it.
Some tempers do diſpoſe the brain to forgetfulneſſe; or at leaſt do indiſpoſe it to remembrance, making it futile, and fickle. If the brain be too moiſt and wateriſh, it is as wax boyling; which ſoon receives an impreſſion, but retaines it not, becauſe it is too thin and fluid; as we ſee in children, who quickly learn a thing, and as ſoon forget it (unleſſe it have ſomething of wickedneſſe in it, which ſinful corruption helpes to retaine in the heart:) if the brain be too hot and dry, it receives no impreſſion, as hard wax before it be melted; ſo, the dry brain of age. There muſt be a proportionable degree of moiſture and heat, to receive an impreſſion, and alike proportion of dryneſſe and heat tempered with moiſture and cold, to enable the brain to retain what is imprinted in. Hence Plato concludeth, that it is hard to find a prompt wit and a ſtrong memory in the ſame man: becauſe the one requires a brain more hot and dry (yet not in extreames, for that cauſeth madneſſe;) the other requires the brain more cold and moiſt: yet not too much of either, for that would breed dulneſſe, and blockiſh ſtupidity: which is the natural reaſon, why ſome are ſo dull of apprehenſion. This natural defect, wherever it happeneth, is a great affliction to divers of Gods dear children who would fain remember what they hear, but their ſive-like memory will not retain it. Yet God leaves them not without ſo much remedy and comfort, as puts them into a better condition in point of memory, than the ſtrongeſt memory in the world that is meerely natural.
His memory, how weak ſo ever, is ſanctified, as well as his heart. So that, as Gods grace appeareth in making him careful and diligent in the uſe of means, whereby what he cannot remember at once, by often hearing may be imprinted in his heart: So his heart being ſet on heavenly things, hardly forgetteth them, though other things paſſe away. For the edge of affection is apt to carve and make impreſſion in the memory, of the things wherein a man delighteth. Thus, as the old man that loves money, hardly forgetteth his purſe; or the young man, his mirth and paſtime; ſo the children of God profeſſe the derſie of their ſoul to be to his name, and to the remembrance of him kIſa. 26.8..
Yea, he maketh advantage of a weak memory, to forget and pack away follies, vanities, and injuries, and ſuch like as are not worth the keeping: as he that hath a running water by his door keepeth his houſe the cleaner, by conveying away of what otherwiſe would annoy him. By this means he that in caſes of this nature ſhould ſtudy the Art of forgetfulneſſe, (as once Themistocles deſired to do when one offered to teach him the Art of memory,) hath the oddes of others, in an eaſie forgetting of thoſe evils which he ought not to remember.
Adde hereunto, the aſſiſtance of Gods holy Spirit that is graciouſly afforded to be his Remembrancer, who not only performeth the office of a Teacher to teach him all things; but, of a Prompter alſo, to bring all things to his remembrance whatſoever hath been ſpoken to him by ChriſtlJoh. 14.26.. So that, if his memory be weak; yet, by theſe additional and ſupernatural ſupplies it becomes beſt for the beſt things. Inſomuch as he that cannot perhaps relate the order and frame of a Sermon, yet he catcheth ſomewhat of the ſubſtance of it that may beſt ſtand him in ſtead, and hideth it in his heart. Or, if let it ſlip at preſent, yet he never gives over plodding and meditating upon it, till he recall and recover it. Or, if he be not able to bring it to remembrance by meditation at preſent; yet, when occaſion is of practiſing it to reſiſt tentation, to ſupport him in trouble, ſickneſſe, and to prepare him for death, it is a wonder to ſee how memory at ſuch times will ſerve and help him. He remembers beſt at his greateſt need: and he remembers to purpoſe, becauſe he is ever better for what he remembreth. His memory leaves him a better Chriſtian than it found him.
Differ.On the contrary, the unregenerate remembereth what is evil, and forgetteth all good things, without trouble.
If he forget any newes, tales, ſummes of money, prizes of things, &c. He is ready to complain of his memory: but in the matters of God, he can ſee this defect long enough (if others let him alone) without complaining. If he be called upon to remember, or to conferre about ſomewhat of the Sermon heard: then he will excuſe himſelf by crying out of his memory. I have, ſaith he, a very bad memory, God help me. I would gladly remember ſomewhat, but indeed I cannot: yea, he accuſeth his memory without cauſe, that all his willing forgetting of GodmPſal. 50.22., and of the words of his mouth, and the workes of his hands nIſa. 5.12.may be unjuſtly charged upon his memory which is nothing elſe but the wickedneſſe of his own heart that hath no delight in God, or his Word.
He is not onelyonly unmindful of GodoPſal. 10.4., but laboureth to put God out of his mind, and to thruſt him from him, ſaying to God, depart from us, for we deſire not the knowledg of thy wayes pJob. 21.14. Heart ſaith ſo, though his tongue be ſilent. He is ſorry his memory ſerveth him no better for worldly buſineſſes; but he is glad of ſo good an excuſe for not learning the things of God. I can remember nothing, ſaith he; why then ſhould I go to Church?
But ask this man of any merry, (and perhaps obſcene) jeſt, or diſcourſe; a play, a tale, any matter of profit that he hath heard a long time ſithence, haply but once, this he can remember well enough many yeares after: and if he happen to have forgotten any of it, he ruminates upon it, and ſcratcheth his head, uſeth all means to rub up his memory to call it to mind: and will not give over till he hath recovered it, and then he cries foreign, I have found it, I have found it: which ſhewes plainly that his want of memory in heavenly and ſpiritual things, is not from defect of nature, but from exceſſe of ſin.
Thus, the Chriſtians memory is as a pure glaſſe that will hold wine, but will burſt with poyſon: but the memory of the unregenerate is like the Aſſes hoof, good only to hold poyſon. The memory of the one will one way or other retain what the ſoul needeth; the memory of the other, in reference to the things of God, is like the old veſſel filled with new Wine, which breaketh the veſſel.
A Christian may be naturally faint-hearted and cowardly.
Character 4 Want of natural boldneſſe ariſing from bodily diſtemper layeth a ground of faint-heartedneſs and infidelity even in the beſt. Faith helpeth courage, and courage helpeth faith: ſo want of courage impaireth faith; and want of faith weakeneth natural courage which muſt in a Chriſtian take riſe and wing from faith. Witneſſe Gideon, Barak, Sampſon, Jepthah, Samuel, David, &c. who through faith ſubdued Kingdoms, — ſtopped the mouthes of Lyons, — out of weakneſſe were made ſtrong, waxed valiant in fight, turned to flight the armies of the aliens qHeb. 11.33, 34.. Much faith, much courage: little faith, little ſpirit, foreign, men of little faith ever ſhake hands with the Puſillanimous. And weak minds have divers needleſſe troubles, as too commonly is ſeen in good and holy perſons.
Chriſt often checked his Diſciples for weakneſſe of faith and puſillinamityrMat. 6.30, 8 26, 16, 8., as a thing unworthy of rational men, who by ſtrength of reaſon might maſter divers doubts and racking thoughts which want of faith brings upon them. Courage is a goodly grace, wherein God himſelf delightethsJohn 36.5.: and it becometh none ſo well as a Beleever, who hath more reaſon and better ground to be valiant than the greateſt Spirit in the world that is void of faith. God ſtands by courage, and makes ſuch inſtruments as he ſets on work to act more than men. He caſteth away none that is mighty in courage, till his work be done, yet he beareth with thoſe that are weak and faint-hearted. Yea, he giveth power to the faint; and to them that have no migh, the encreaſeth ſtrength tIſa. 40.29..
Indeed, if the heart be falſe, and ſo become cowardly upon that account, God ſheweth not ſuch favour. He doth good to ſuch as be good, and to them that are upright in their hearts uPſal. 125.4.. He bindeth, and ſtitcheth up the riven heart, which otherwiſe would not hold the liquor of conſolationwPſal. 147.3. And, as David, ſo he provideth for his fainting ſouldiers, that even they alſo ſhall divide the ſpoyle with the mighty. Yea, as Socrates fighting by Alcibiades, defended his Scholar; ſo the Lord ſtanding at the right hand of his weak favourites, ſuffereth none to be too ſtrong for them, but cauſeth all that oppoſe them to fall under them. For the Lord himſelf defendeth the Inhabitants of Hieruſalem, and he that is feeble among them ſhall be as David; and, the houſe of David, as GodxZech. 12 8.. Hence it comes to paſſe that the Chriſtian may well ſay, when I am weak, then am I ſtrong y2 Cor. 12.10.: yea, ſo ſtrong, that the gates of hell are not ſtrong enough to prevail againſt himzMat. 16.18..
Contrarily, the unregenerate is moſt cowardly in the beſt cauſe.Differ.
So thoſe falſe-hearted Spies, and faint-hearted Iſraelites, at the ſight, or newes of Gyants in Canaan; Of whom they were ſo much afraid, notwithſtanding Gods promiſe and preſence, that thoſe Spies counted themſelves but Graſhoppers in compariſon of the Anakims aNum. 13.33; and all the congregation fell a howling, as if Moſes and Aaron, yea, and God himſelf had betrayed them. Whereas Joſhuah and Caleb lookt on thoſe Gyants but as bread for one breakfaſtbNum. 14.9. for the people of God. So great is the oddes between faith and infidelity in caſes of difficulty.
The unregenerate is not ſo much valiant, as fool-hardy in the purſuit of evil: wherein the fool rageth, and is confident, even while the wiſe man is afraid and departeth from that evil cProv. 14.16.. He can bend his tongue like a bowe for lyes: but he is not valiant for the truth upon the earth dJer. 9.3.. Here he is a very craven, and coward: and therefore juſtly doth that befall him; the fear of man bringeth a ſnare eProv. 29.25▪. It caſteth him into ſuch a perplexity, that he knowes not which way to turn him, nor how to extricate himſelf. The very Heathen Satyriſt hath well obſerved, and whipt this baſe cowardiſe in evil men.
Si ratio eſt, & honeſta, timent, pavidó que gelantur Pectore.
Fortem animum praeſtant rebus quas turpiter audent.
In juſt and honeſt things, they fear, and quake.
In leud attempted prancks, they courage take.
Thus, the Chriſtian is as the wiſe man in whom fear overcome by diſcretion, turns into valour: the hypocrite and wicked is as the horſe that laughs at the Sword and Speare, but ſtarts at a bird: for, he runneth deſperately on the pikes of Gods diſpleaſure, but ſtarteth at ſome great mans beck. The one, of a coward becomes valiant for God: the other is never ſo cowardly, as where there is moſt cauſe of courage.
The Christian, notwithſtanding grace, is ſubject to evil inclinations. Character 5
He is inclined unto evil, not onelyonly becauſe the ſeedes of original corruption are in him, not wholly deſtroyed; but becauſe in ſome men the ſoyle, being more apt, maketh ſome of thoſe ſeeds to grow more rank. Philoſophers have obſerved ſome natures are more apt for vertue, as Brutus: others, more averſe, as Caſſius; of whom any wickedneſſe may be preſumed. As therefore there are ſome natural vertues; ſo, ſome vices are to ſome men natural, bred as we ſay, with the bone, and for that cauſe will hardly out of the fleſh.
In like manner of ſome that are regenerate it may be ſaid, that to ſome vices, they are more prone than others to the ſame; or than themſelves to other evils: ſome are more given to deceit and ſtealing; ſome to uncleanneſſe, ſome to envy and malice, ſome to covetouſneſſe, &c. So that were it not for grace oppoſing thoſe corruptions, they would be dangerous members. And well is it for them that there is any thing of the Spirit luſting againſt the fleſh fGal. 5.17, which ſtill endeavours to hold up a Law in the members warring againſt gracegRom 7.23.
But, however the Chriſtian be waſhed from that filthineſſe, in regard of the guilt and ſtaine, by juſtification; and in reſpect of the filth and power of it by ſanctification; yet ſome tincture of that bad nature will remaine. He is in this caſe as people borne under the Tropicks, which may change their habit, diet, behaviour, but not their colour and complexion: (and yet healthful black, is better than puling white:) He is black by his complexion and temper as having ſome ſpecial corruption that finds him more work, and gives him more trouble than any other member of the old man within him: yet, the truth of grace remaining ſtill in him, doth ſo keep down and maſter that corruption, that his ſpiritual comelineſſe is not taken away; but, at his worſt, makes him fairer in Gods eyes, than others that are not ſo much ſullied and ſpotted with that particular infirmity.
Nature indeed is a great help, where it is rightly tempered. There reaſon giveth direction, inclination, facility: and diligence brings forth what perfection nature can afford. But grace is above all, which giveth what it findeth not, and uſeth whatſoever it either findeth or giveth. It ordereth even reaſon it ſelfe, or rather giveth new reaſon where the old is defective. It transformeth nature ſo far as to cleanſe the heart hPſal. 51.10, and to make eaſie and familiar the way of obedienceiProv 8.9. It giveth induſtry and watchfulneſſe to the ſluggiſhkRev. 3.2; and, unto all theſe, it addeth a bleſſing.
Differ.Contrariwiſe, In the unregenerate, whatever evil was once bred in him, is ſtill acted by him without redreſſe, or remorſe.
The inclinations that are in him to particular evils, are cheriſhed and abetted: ſo as he gives them no check, upon the account of God or of grace. And therefore his thoughts are rather to make proviſion for the fleſh lRom. 13.14, than any againſt it. And he not onelyonly nouriſheth the inclinations, but purſueth the acts too, ſo far as may ſtand with his ſafety in the world: as we ſee in Cain, Eſau, Iſhmael, Pharaoh, and many moe, that being ſick of the dropſie of ſinne, rather make uſe of ſtrong water to feed and encreaſe it, than of phyſick to abate and cure it.
And whereas the impulſe of natural conſtitution and temper of body, ſhould be the matter of his ſorrow, he makes it the matter of his defence; thinking, if he have but skill enough to demonſtrate that the very temperative of his body naturally inclineth him to ſuch a vice, he hath ſaid enough to excuſe all the wickedneſſe that a corrupt heart can poſſibly put ſuch a natural temper upon. And albeit ſome vices may be in him in ſome part, and at ſome time corrected or ſtopped for a ſeaſon, yet that very nature will returne again for want of the fork of grace to expel, and keep it off. And ſo that ſea of wickedneſſe which is in his heart, hath alwayes the ſame myre and dirt within it, although it doth not alwayes caſt it up.
Thus, as the miraculous wine which our Saviour made of water, was better than the naturalmJohn 2.10; and as the beſt apple-tree is that which is graffed upon a crab-tree ſtock; ſo where grace correcteth nature, it maketh it better than ſome other natures that wanted not ſo much correction. For grace correcteth the pravity, and helpeth the vigour of nature. But the unregenerate is as a veſſel that retaines his firſt liquor as well as ſavour: and as cloaths dyed of a ſcarlet colour, which are called Dibapha, twice died; once in the wool; and then, in the cloth, and therefore will hardly take any other colour, or return to their firſt purity. The one is inclined to evil, over-powered by grace; the other ſuffers his natural corruption to make uſe of his natural defects as of a furious horſe to ride poſt to damnation.