The Christian Warfare Part 1, Book 2 · Chapter 28
CHAP. XXVIII. Of the fourth motiue taken from difficultie of repenting, cauſed by delayes.
§. Sect. I That the lō ger we defer repentance, the more hardly we ſhal repent.THe fourth motiue to perſwade vsus to ſpeedy repentance and turning vntounto God, is that the longer we deferre it the harder wee ſhall find it, for the difficultie thereof wilbe much increaſed by delay,1. Becauſe ſinne will growe cuſtomable. and our ſelues alſo who are vnfit today will be more vnfit to morrow, the reaſons hereof are many, firſt becauſe by continuall ſinning wee get a cuſtome and habite of ſinning, and if a cuſtome which is but affected be hardly left, what ſhall we ſay of a cuſtome which is confirmed by nature or what is nature ſtrengthened by cuſtome? who knoweth not that the drunkard is more eaſily reclaimed frō his drunkenneſſe when he firſt falleth to this vice then when he hath long liued in it, that the ſwearer the longer hee vſeth and inureth his tongue to ſwearing, the more hardly can hee forbeare it, and the couetous man as he increaſeth in yeeres increaſeth alſo in couetouſneſſe, and the like may be ſayd of all other vices. Neyther neede this ſeeme ſtrange vntounto vsus ſeeing it is a thing apparent in reaſon and in experience; for the longer the diſeaſe hath poſſeſſed the body the more hardly it is cured, and therfore that counſaile is good, Venienti occurrite morbo, preuent the diſeaſe before it hath ſeaſed on thee or preſently after it hath taken place remoue it. The longer the ſore is neglected the more it feſtreth & the greater difficultie there is to heale it, the lōger the tree groweth the deeper root it taketh and the more harde it is to pull it vpp; the enemie is more eaſily kept from ſcaling the walls, then beaten backe when he is entred into the middeſt of the citie; & ſo it is with ſins and vices, facilius repelluntur quam expelluntur, they are more eaſily kept from entrance then beaten out: as therfore you would condemne him of extreame folly who would not regard his ſickeneſſe till it had ouerthrowne nature and then thinke to cure it, or who would neglect to applie any ſalue to a greiſly wound till it were feſtred and then thinke the better to heale it; or that ſhould aſſay to pull vp a young plant and being vnable ſhould deferre it till it were growne to a great tree, thinking then more eaſily to plucke it vp by the rootes, or that would let the enemie quietly enter into the citie with a purpoſe then to expell him with more facilitie and leſſe loſſe; ſo alike nay much more fooliſh is hee, who finding it nowe a hard matter to turne vntounto God and to forſake his ſinnes deferreth it for many yeares togither; till the corruptition of nature hauehave receiued double ſtrength by long cuſtōe imagining that then hee can very eaſily attaine vntounto his purpoſe, let vsus therefore breake of our ſinnes by vnfained repentance, and take heed of confirming our naturall corruptions by long cuſtome,Auguſt. for as one ſayth Dum conſuetudini non reſiſtitur fit neceſſitas, whilſt cuſtome is not broken it becommeth neceſſitie, and as another,Baſil. Sicut non poteſt aliquis dediſcere maternam linguam, ſic vix longam peccati conſuetudinem, as a man cannot eaſily forget his mother tongue, ſo neither can he leaue cuſtomable ſinne. So it is ſaid Iob 20.11. that the wicked mans bones are full of the ſinnes of his youth and that they ſhall lie downe with him in the duſt; whereby it is implied that as diſeaſes after they are entred into the marrow & bones are incurable in ſo much as they goe with mē to their graues; ſo ſinnes and vices which are the ſickneſſes of the ſoule hauing ſeaſed and taken faſt hold of a man by long and continuall cuſtome from his youth; will moſt hardly leaue him in his age but will hang faſt on till the day of his death. And hence it is that the Lord by his Prophet doth note it to bee a thing impoſſible in reſpect of humaine power to leaue thoſe ſinnes which are cuſtomablely commited. Ier. 1323. Can the blacke more change his ſkin; or the leopard his ſpotts? then may yee alſo doe good that are accuſtomed to doe euill. and therefore if euer we meane to leaue our ſinnes & to turne vntounto God it is beſt to beginne before the corruptions of nature bee confirmed by cuſtome.
§. Sect. 3 Secondly while wee liue in our ſinnes wee continue in Sathans thraldome and he hath full poſſeſſion of vsus;2. Becauſe Sathan will more hardly be caſt out of his poſſeſſion when he hath long held it. which poſſeſſion the longer he holdeth the more hardly will he be caſt out; for as thoſe who hauehave a long time quietly inioyed their houſes and lands though their title be but weake yet are more hardly diſpoſſeſſed then if at their firſt entrance their right had bene called into queſtiō, both becauſe long cuſtome hath in it the nature of a law, and the parties themſelues will bee more earneſt in vſing all meanes to retaine their poſſeſſions which they hauehave long held, time hauing worne out al doubting of their right: ſo ſathan is more hardly thruſt out of his poſſeſſion when he hath long kept it, becauſe his long houlding of vsus in his thraldom maketh him imagine that he hath right to hould vsus ſtill, and hee is moſt earneſt in vſing all his ſtrength and pollicie; to hould that which he hath already gotten and long kept in his poſſeſſion. We know that when a ſouldier in fight hath taken another captiue, at firſt he vſeth al meanes to breake from him as hauing better opportunitie when they are ſtill in the field, then he can hope for after whē he is carried away and clapt vp in priſon: and as he hath leſſe meanes, ſo alſo he hath leſſe deſire to eſcape; after that by cō tinuance of time his captiuitie is made more familiar vntounto him; and we commonly ſee that a bird as ſoone as ſhee is taken, fluttereth and ſtriueth to get away, but after ſhee hath beene a while in the cage ſhee is content to ſtay there ſtill though the doore be open; and ſo it is in our ſpirituall thraldome, at the firſt wee hauehave beſt meanes to eſcape and moſt deſire alſo, for after wee are inured to ſathans captiuitie wee are content to remaine his bondſlaues ſtill. And if wee deſire to eſcape hee would more diſdaine that wee ſhould ſtriue and oppoſe our ſelues againſt him, after he hath long time had vsus at commaund, and ruled vsus at his becke, then when at the firſt we fell into this cruell ſlauerie.
§. Sect. 4 Thirdly the longer that ſinne hath dominion ouer vsus the more it increaſeth in ſtrength,3. By continuance the ſtrength of ſinne increaſeth. and the more hardly it is ſubdued, for it is the nature of ſinne as ſoone as it is entertained to make way and roome for more and thoſe worſe then it ſelf as wee may ſee in the example of Dauid, for when hee was ouercome of idleneſſe, it made way for adulterie, and adulterie for murther. So Herod entertained inceſt; and that opened a doore in his heart to let in murther, and both theſe made open way for all helliſh impietie; ſo Iudas retayninge ſtill his couetouſneſſe was mooued thereby to betray his maiſter; and this ſinne brought him firſt to deſperation, & then to hange himſelfe; yea the Apoſtle Peter after that he ioyned himſelfe in companie with the wicked ſeruantes of the more wicked high Prieſt; at firſt was mooued hereby to denie his maiſter,Matth. 26. and when hee had gone thus farre, then hee denieth him againe with an oath, and when hee had thus farre proceeded in the courſe of ſinne, hee maketh no conſcience of redoubling his oathes, curſing himſelfe if hee knew the man; ſo that the longer wee let ſinne hauehave dominion in vsus, the more it will increaſe it ſelfe in ſtrength and number, till our heartes bee full of ſinne and wickedneſſe. As therefore thoſe citizens were to bee accounted moſt fooliſh, who when they ſaw an hundred enemies entred into the citie, ſhould deferre the beating of them out or killing of them, till they had opened the gate to let in ten thouſand more better armed and more ſtrongly prouided, thinking then to hauehave better opportunitie, and more abilitie to giuegive them the repulſe, ſo alike fooliſh are thoſe who finding it hard and defficult to ſubdue ſome few ſinnes, to which they are now giuen, doe deferre it till the time to come, when as they are increaſed in huge multituds imagining then to doe it with more eaſe. Sinne, it is the poyſon of the ſoule, as therfore poyſons being drunke are preſently to be caſt vp againe, otherwiſe they diſperſe themſelues in the vaines and ſo going to the hart cauſe death; ſo this poyſon of ſinne if it be long kept in vsus, it will diſperſe it ſelfe ouer the whole bodie and ſoule, and ſeaſing vponupon the heart, wil plung vsus into euerlaſting death and deſtruction. Sinne it is an heauie burthen and vponupon whomſoeuer it lieth it will preſſe them downe vntounto hell; as therefore the way to eaſe a man of his burthen is not to adde more vntounto it but to caſt it of, ſo the way to eaſe vsus of the heauie burthen of ſinne, is not to increaſe the waight by adding ſtill more and more vntounto it but by caſting it of ſpeedily, for when by this continuall addition our ſinnes are growne to an vnſupportable wayght, they will ſooner preſſe vsus downe then we ſhall caſt them of.
Fourthly, the longer wee liue in ſinne the more vnpleaſant will vertue and godlineſſe be vntounto vsus; and the more wee are delighted in the fulfilling the luſtes of the fleſh, the more bitter it wilbe to mortifie them, and to imbrace any ſtrict courſe of ſanctification, ſeing theſe are contrary the one to the other; he that hath long continued in darkneſſe cannot indure the light of the ſunne; hee that neuer taſted any thing but ſweet and pleaſant meats, cannot abide to feed vponupon thoſe which are ſowre and bitter; hee that was borne and bred in hote countries, is not able to brooke thoſe which are cold; and ſo thoſe who hauehave accuſtomed themſelues to ſinne wil hardly be euer brought to imbrace vertue and godlineſſe, theſe being as contrarie one to another, as light and darkeneſſe, ſweet and ſower, hote and cold, eſpecially conſidering that ſinne is as delightful to the taſt of a natural man, as drink when hee is extreamely thirſtie, or meat when he is ready to pine for hunger.
§. Sect. 5 Fiftly,5. Becauſe the longer we delay the more we are diſabled. the longer we liue in our ſins and deferre our cō uerſion vntounto God, the more are our vnderſtandings darkned, our wils peruerted, our affections more corrupted, our harts hardned, and our conſciences ſeared, & all the powers and faculties of our bodies and ſoules are more and more diſabled; for as the longer that ſickneſſe hath continued, the more it weakneth the body & maketh it vnfit for any worke or actiō, ſo the longer ſinne which is the ſickneſſe of the ſoule hath ſeaſed on vsus, the more vnable we are to ſhake it off, and the weaker it maketh vsus to performe any good actions. When men at firſt fall into vnuſuall ſinnes, their conſciences checke them, and they feare leaſt the Lord will poure vponupon them his heauie iudgements, but when they hauehave committed the ſame ſinnes againe and againe, and yet are not puniſhed, then like theeues who hauing eſcaped after one robberie committed, are ready to commit another, ſo they hauing not taſted of Gods iudgements threatned, thinke that they ſhall neuer be inflicted on them, and therefore are readie to ſinne againe; vntill by long cuſtome in ſinning their hearts are hardned and their conſciences ſeared as it were with a hote iron, ſo as no…e without any checke or remorſe, yea with all pleaſure and delight they cannot commit thoſe ſinnes, which in former times they would hauehave trembled, to hauehave entertained into their ſecrets thoughts.
§. Sect. 6 Sixtly,6. Becauſe the meanes grew vneſſectuall by delayes. the longer wee deferre our repentance the more vneffectuall will the meanes be of our conuerſion; for the word of God, will either ſoften our hearts like waxe, or harden them like clay, either it wilbe the ſauour of life vntounto life, or the ſauour of death to our deeper condemnation, as is 2 Cor. 2.16. If it once goe out of Gods mouth it ſhall not returne vntounto him voyde, but it ſhall accompliſh that which he will, and it ſhall proſper in the thing whereto he ſendeth it, (whether it be for the conuerſion or hardening of thoſe who heare it) as it is Eſa. 55.11. we know if a ſalue be applied vntounto a wound eyther it healeth it, or els the ſore ouercōming the vertue therof doth more feſter and ranckle, and ſo this ſpiritual ſalue, being applied vntounto our ſoules wounded with ſinne, doth either cure them, or elſe becomming vneffectuall they waxe worſe and worſe. When men ſleepe & are ſuddainly wakened with ſome ſtrange and vnuſual ſound, they preſently ſtart vp and are amaſed, but after a long time they hauehave bene acquainted with the noyſe they can ſleepe ſecurely and not be much diſquieted; ſo when men ſleeping in carnall ſecuritie are awaked with the threatnings of the law preached vntounto them, which like Canon ſhot thūdreth in their eares, they are at firſt ſomewhat rouzed vp and beginne to looke about them, but giuing themſelues to ſleepe againe in their ſinnes, after they hauehave bene many times awakened, at laſt this fearfull ſound nothing moues nor diſquietts them neither wil any thing waken them out of this ſpirituall lethargie, but the voyce of the Archangell commanding them to ariſe and to come vntounto iudgement.
§. Sect. 7 Seuenthly, if we deferre our conuerſion vntil our old age,7. Becauſe old age is more vnfitt for repentāce then youth. it will then be more harde and difficult then in the time of youth, becauſe old men are more indocible & vnfit to learn, then they were in their youthfull dayes, and therefore whoſoeuer meane to attaine vntounto learning, or to knowledge of any ſcience, trade or occupation they doe not deferre it to their old daies, but giuegive themſelues vntounto it in the time of their youth, when as their wits are moſt freſh, & their capacitie moſt quicke to receaue inſtruction. Seing then there is much knowledge neceſſarily required to the making of a true Chriſtian (for without knowledge we can hauehave no faith, and without faith there is no ſaluation) therefore for the attaining hereunto it is very needfull that we beginne betimes and ſet our ſelues to learne Gods true religion in the time of our youth, when as wee are moſt fit for this purpoſe. And this counſayle the wiſe man giues vsus Prou. 22.6. Teach a child in the trade of his way and when he is old he ſhall not depart from it. Secondly, as old men are more vnfit to learne, ſo alſo they are more forgetfull to remember that which is taught them, and therefore if they doe not ſet their whole mindes vponupon Gods word, and continually call to mind that which hath beene deliuered vntounto them in the preaching thereof, meditating therein with the prophet Dauid day and night, all they hauehave learned, will eaſily ſlip out of their weake and decayed memories. Which thing is moſt hard for them to perfourme by reaſon of manifold diſtractions, which that age is ſubiect vntounto, as the infirmities of the body, ſickneſſe, aches, and innumerable griefes, and alſo the manifold troubles and cares of mind, not onelyonly in reſpect of their owne ſtate, but alſo in the behalf of their children, yong nephewes & neere friends, whoſe welfare is as deere vntounto thē as their owne: now if a ſingle man hath cares inow to diſtract him from Gods ſeruice, how many are their diſtractions whoſe cares are doubled and redoubled: and therefore if we would make choiſe of the fitteſt time for our conuerſiō we muſt not deferre it till our old age, but turne vntounto God in our youth, when as our wittes are moſt fit to receyue, and our memories to retaine inſtruction.
§. Sect. 8 Laſtly if wee deferre our conuerſion vntounto God till our old age,8. Becauſe the hour of death is the moſt vnfit time for repentance. or till we lye on our death bed, we ſhall find it more difficult in that our enemie ſathan who alwayes goeth about like a roaring lion, ſeeking to deuoure vsus, doth then redouble his malicious diligence in working our deſtruction when as hee ſeeth the time drawe neere wherein hee muſt attaine his purpoſe, or elſe for euer faile of his deſire, what, therefore will now our malicious powerfull and moſt ſubtill enemie leaue vnattempted? what violence will hee not now offer? what pollicy will hee not aſſay to drawe vsus from God, to his kingdome of darkneſſe? wee knowe that when enemies beſeidging a citie doe heare that their ſeidge is ſhortly to be rayſed by the approaching of mighty ſuccours; or within a while will become vaine and booteleſſe, by reaſon that the citie well bee more ſtrongly manned and better victualed, howe they will bend all their ordinance againſt the wall to make a breach, how furiouſly they will giuegive the aſſault, and how deſperately they will fight that they may not bee diſapointed of their hope and looſe all their former labour; and ſhall wee thinke that ſathan who hath longe beſeidged vsus, deſiring nothing more then to ſacke our ſouls, and to ſpoile them of al Gods graces and to lead them captiue to hell and deſtruction, will vſe leſſe politicke furie in aſſaulting vsus with all his engines of battrie when hee ſeeth the time approach when as now or neuer he is to accompliſh his deſire? But let vsus conſider moreouer how able wee are to indure his aſſaults if wee doe not prepare our ſelues before the time of ſickneſſe, arming our ſelues with the whole armour of God; ſurely wee are naked and lie open to all his violence, being deſtitute of the girdle of veritie; the knowledge of Gods truth, neither armed with the breſtplate of righteouſneſſe, nor hauing our feete ſhod with the preparation of the goſpell of peace, whereby wee might bee inabled chearefully to march in the afflicted way which is full of the thornes and briars of tribulation and afflictions, wherin we muſt trauaile if we will goe to Gods kingdome; neither yet hauing the ſhield of faith whereby wee might quench the firie dartes of the wicked one, nor the helmet of ſaluation, nor yet any ſkill to vſe the ſword of the ſpirit, the word of God: eyther for the defending of our ſoules; or the offending of our enemie. And whereas wee may hope that God will at that time ſupply all our wantes and giuegive vntounto vsus all his ſpirituall armour whereby wee may bee defended and ſathan repulſed, wee are to knowe that God vſeth not to giuegive his heauenly and ſpirituall graces at the houre of death to thoſe, who hauehave contemned them al their life, or if hee doe beſtowe them vponupon any it is ordinarily by meanes which hee hath ordayned for this purpoſe, as the hearing of the word, harty prayer, holy conferences, and ſuch like ſpirituall excerciſes: now let it bee graunted that wee may hauehave at ſuch times of our mortall ſickneſſes, Gods miniſters and all other outward helpes to further vsus, in performing of theſe duties (which yet notwithſtanding no man can promiſe to himſelfe) yet howe vnfit is any man in this caſe for the effectuall doing of theſe holy exerciſes, when as his bodie is full of paine, and his minde full of anguiſhe, partly fearing Gods iudgments and eternall damnation, partly being greeued with the loſſe of all his delights, and becauſe hee is to parte with his friendes, partly being troubled and diſtracted with diſpoſing of his worldly eſtate and ſetting all things in order; and when to all theſe incumbrances there is added ſathans dangerous temptations, who then moſt violently aſſaulteth, and moſt ſubtilely vndermineth vsus that hee may worke our finall deſtruction? And therefore ſeeing our conuerſion in the time of our ſickneſſe is ſo hard and difficult, (I had almoſt ſayd deſperate,) let vsus whileſt the Lord giueth vsus the outward meanes of our conuerſion, and withall the vſe of our ſenſes, vnderſtandings, and memories, (all which when wee are grieuouſſy ſicke, are alwaies exceedingly weakened, and ſometime quite ouerthrowne) let vsus (I ſay) vnfaynedly turne vntounto the Lorde by vnfained repentance in the time of our health, and ſtrength, and not by our delayes, hazard and deſperately indanger the eternall ſaluation of our ſoules for the inioying of the tranſitory trifles and vaine delightes of this miſerable world.