The Christian Warfare Part 3, Book 1 · Chapter 15
CHAP. XV. Of the pollicies which the fleſh vſeth to hinder our repentance.
§ Sect 1. The firſt policie is to perſwade vsus) that our common ſins are no ſins, & our haynous ſins ſmall & veniall.WE hauehave ſpoken of ſome ſpeciall and notable deceipts which the fleſh vſeth to allure vsus to the committing of ſinne; and now we are briefly to conſider of ſome other which it vſeth, to make vsus being fallen to continue in our ſinnes without repentance. The firſt whereof is to blinde or hinder the eyes of our vnderſtandings, and to corrupt and delude our iudgements, that we may thinke our common ſinnes to be no ſinnes, and our great and haynous ones to be ſmall and veniall, with which deceipt we are the more eaſily abuſed if we thriue and proſper in our euill courſes, and hauehave not our eyes cleared by the ſharpe waters of afflictions. For when God ſuffereth vsus to goe on in our euill wayes without checke, we either thinke that he approueth, or not much miſliketh them; or elſe continue ſecurely in them and neuer call them to examination. For the defeating of which pollicy the beſt meanes are firſt, diligent ſtudying and meditating in the booke of God, which is that al-ſufficient light whereby we may diſcouer theſe workes of darkeneſſe, and that moſt vpright iudge, which not onelyonly adiudgeth what is good and euill but alſo in what meaſure and degree. Secondly, that we often pray vntounto God that our eyes may be annointed with the eye-ſalue of his grace and holy ſpirit, that being cured o… their naturall blindneſſe, they may be able to diſcerne betweene euill and good, darkeneſſe and light. Finally, that we doe not liue in carnall ſecuritie, but often examine our workes and wayes by the rule and ſquare of Gods word, and eſpecially thoſe wherein we thriue and proſper, and ſo wee ſhall perceiue plainely which are iuſt and ſtraight, and which are crooked, and alſo in what meaſure and degree.
§ Sect. 2. The ſecond policie is to extenuate & couer our ſins with vaine excuſes▪ as firſt corruption of nature.Secondly if it cannot perſwade vsus that our ſinnes are no ſinnes, then it will extenuate and couer them with vaine excuſes, and make them ſo little light, and veniall, that as it will make vsus beleeue, wee may without daunger continue in them. And firſt it pretendeth corruption of nature and humaine frailtie▪ which is ſo great in all men, that doe what they can, they muſt needs be guiltie of many ſinnes. But in this wee may vanquiſh our fleſh with it owne weapon, for therefore we ſhould not giuegive willing entertainement vntounto any ſinne, becauſe through our infirmitie, and the ſtrength of naturall corruption, many will thruſt in vponupon vsus whether we will or no; therefore we ſhould fight the more couragiouſly againſt theſe enemies, becauſe they are ſo inſtant to preſſe vponupon vsus. Yea in truth this ſhould double our repentance, ſeeing there doth not onelyonly ſome ſtreames of wickedneſſe flow from vsus, but alſo we hauehave the fountaine in our ſelues; eſpecially conſidering we were not thus by creation, but through our owne default, whereby we hauehave defaced Gods image, and brought our ſelues into this ſtate of corruption.
§ Sect 3. Secondly the fleſh teacheth vsus to pretend cuſtome.Secondly men excuſe themſelues for liuing impenitently in their ſinnes, by pretending cuſtome, which hath taken ſuch faſt hold vponupon them, that they can by no meanes ſhake it off. Thus the ſwearer pretendeth, that he would willingly leaue vaine and blaſphemous oathes, but that he is ſo inured vntounto them, that he often ſweareth at vnawares. Thus the voluptuous man ſaith, that he would be content to leaue his carnall delights, as drinking gaming, rioting, whoring, but that hee hath ſo accuſtomed himſelfe vntounto them, that he cannot forſake them nor giuegive them euer. But let ſuch know that it is high time for them to come out of their ſinnes by repentance, ſeeing they hauehave brought themſelues into a moſt miſerable and fearefull condition; for ſinne is turned into another nature, and by pleading cuſtome holdeth them in ſubiection (as it were) by vertue of a law. And Sathan who through their naturall corruption held them in the vileſt and baſeſt ſlauerie, hath his poſſeſſion confirmed by their cuſtomable ſeruice of him in their actuall tranſgreſsions, and now the ſtrong man holdeth the houſe with ſome ſhew of right, hauing ſo long poſſeſſed it that he can pleade preſcript on. Of theſe men I would demaund if euer they meane to come out of their ſinnes by vnfained repentance or no. If not▪ what appearance of hope is there but that they muſt be eternally miſerable in the fire of hell. But if they doe as all will pretend, why doe they it not preſently. For if cuſtome be too ſtrong for them already, how much more vnreſiſtable will it be, when it is more and more confirmed by much practiſe and continuance? But I am ſo fettered in ſin by an ill cuſtome, that I cannot ſhake it off. Yet know that though it be hard, yet vponupon the neceſsity of thy ſaluation it muſt be done; and therefore in ſtead of breaking theſe cords with a Sampſon like reſolution, let not time and vſe double them and make them ſtronger. Yea rather vntwiſt them by little and little, if thou canſt not at once breake them; and by a contrary cuſtome of piety and righteouſneſſe, diſuſe thee from thy ſinnes by degrees, indeauouring firſt to ſet thy heart at liberty. For if the heart being deliuered out of the bondage of ſinne, begin now to hate it, then neither will the tongue delight to ſpeake it, nor the hand to act it. And therefore pretend not cuſtome, ſeeing it is not this, but our malicious wils, that imbrace it and our hearts that affect it, which make vsus continue in our ſinne without repentance, neither can cuſtome hold vsus vntounto any thing which is in our owne power to alter, if our wils with any reſolution doe breake away from it. For tell me thou who pretendeſt this excuſe; if this cuſtome ſhould be puniſhed in eueryevery particular act with ſome forfeiture, whereby thy eſtate would be impoueriſhed, or ſome puniſhment inflicted on the body, which would bring vntounto thee more damage and ſmart, then thy ſinne doth pleaſure and delight; wouldeſt thou not leaue thy ſinne and hate it, if not for it ſelfe, yet for the penalty ſake inflicted on thee for it? And wilt thou not regard thy precious ſoule as well as thy corruptible body; and be as carefull to auoide eternall damnation, as well as ſome worldly loſſe? Finally know, that it will proue but a miſerable excuſe at the day of iudgement, when God and our owne conſciences ſhall accuſe vsus for our ſinnes, to ſay that we committed and could not leaue them, becauſe we were accuſtomed vntounto them; and all one, as if the man-ſlayer ſhould excuſe his murther, by telling the iudge that he could doe no otherwiſe, becauſe he had for a long time beene accuſtomed thereto, by killing of many other: Or as if the thiefe ſhould excuſe his theft by ſaying, that he could not chooſe but doe it, becauſe his hands for a long time hauehave beene inured to ſtealing. And therefore let vsus not continue in ſin becauſe we hauehave ſinned, thinking that we can be excuſed by pleading cuſtome▪ but becauſe we hauehave long and often committed theſe ſinnes, let vsus be ſo much more earneſt in the exerciſe of repentance. For as the Apoſtle telleth vsus, Chriſt hath 1 Pet. 4. 2. 3.ſuffered in the fleſh, that we ſhould no longer liue the reſt of our time in the fleſh to the luſts of men, but to the will of God. For the time paſt of our life may ſuffice vsus, to hauehave wrought the will of the Gentiles, when we walked in laſoiuiouſneſſe, luſts, exceſſe Rom. 6. 19.of wine, reuellings, banquettings and abominable idolatries. So the Apoſtle Paul exhorteth vsus, that as we hauehave yeelded our members ſeruants to vncleanneſſe and to iniquitie, vntounto iniquitie; ſo now we ſhould yeeld our members ſeruants to righteouſneſſe, vntounto holineſſe.
§ Sect. 4. The third deceipt is to pretend pouertie.Thirdly the fleſh deceiueth vsus, by pretending the pouerty and neceſsity of our eſtate as a ſufficient cauſe, and reaſonable excuſe, why we ſhould continue in our ſinnes, and maketh vsus beleeue, that though we neglect all meanes of knowledge, faith and all ſauing grace, and all duties of Gods ſeruice, we may be diſpenſed with becauſe our whole time is little inough to be imployed for the obtaining of worldly neceſſaries; yea that we may vſe wicked and vnlawfull meanes, for the ſupplying of our wants, as all manner of fraude and deceiptfull dealing in our trades and occupations, which is no better then theft it ſelfe in the ſight of God. But let vsus know that though we be neuer ſo poore, this is no excuſe why we ſhould neglect any religious dutie, or commit any ſinne. For one thing is neceſſarie and happy are we, if with Mary we quite our ſelues of worldly incumbrances and chooſe the better part. That if we be poore in earthly things, we hauehave greater cauſe to labour after ſauing graces and heauenly treaſures, which alone without the other are all-ſufficient to make vsus rich. That when we hauehave carked and cared, toyled and moyled to prouide earthly things, yet all is in vaine except Gods Pſal. 127. 1.bleſsing be vponupon our labours; and we cannot expect it either by neglecting holy duties which he hath commanded, or by committing ſuch ſinnes as he hath forbidden and Mat. 6. 33.condemned. That we hauehave Gods gracious promiſe of earthly neceſſaries, if we firſt and chiefely ſeeke his kingdome and righteouſnes: That pouerty, if we vſe it well, is no hinderance to grace in this life nor glory in the life to come; as we ſee in the example of the Diſciples, yea Chriſt himſelfe, who being moſt poore in worldly things, were Pſal. 34. 10.moſt rich in ſpirituall and heauenly treaſures. Finally let vsus know, that if we ſerue and ſeeke the Lord, he will take care for vsus, and not ſuffer vsus to want any thing which is good, and that they of all others are beſt prouided for, who hauehave his prouidence to watch ouer them. Or though we ſhould be pinched in reſpect of earthly things, yet it is much better with Lazarus to goe poore to heauen, then with Diues hauing abundance, to be caſt into hell.
§. Sect. 5. The fourth policie is to pretend a neceſſitie of liuing in our ſins by reaſon of our calling.A like conceipt vntounto this is, when as the fleſh perſwadeth vsus that we may neglect good duties, or commit and liue in diuers ſinnes becauſe we liue in ſuch callings as doe force vsus to take theſe courſes, without which we could not maintaine our charge. Thus it perſwadeth ſhopkeepers, that they ſhould not be able to liue in their trades, if they ſhould not vſe lying and deceipt; and other tradeſmen as Cookes, Taylors, Shoomakers, Vintners, Butchers, Carriers, and ſuch like, that they may be diſpenſed with, though they neglect the ſeruice of God, and labour in the workes of their callings on the Lords Sabbaths, becauſe otherwiſe they ſhould looſe their cuſtome, together with thoſe gaines, by which they are inabled to maintaine themſelues and theirs. Yea and thus it perſwadeth others to liue in vnlawfull callings, becauſe they hauehave no other meanes, as Players and Playmakers, gan…eſters, and thoſe who keepe gaming houſes, and ſuch like. But let the former know that no particular calling ſhould withdraw vsus from performing the duties which belong to the generall calling of a Chriſtian; that they ſhall in the end finde thoſe gaines the greateſt loſſes, when to keepe a market for our body and ſta…, we neglect the ſpirituall market of our ſoules, & the meanes whereby we might attaine vntounto the riches of ſauing graces and heauenly happineſſe. That thoſe who ſeek to compaſſe riches by vnlawfull meanes, they either faile of their end, and ſo labour in vaine, or together with them get a curſe, which will make them moulder and conſume away, or if they continue, will bring to the poſſeſſors but ſmall comfort, when they muſt leaue their riches behinde them and carry their ſinne with them before their iudge. Let them know that no man in any lawfull calling is brought into ſuch ſtreights, but that if there be prudence, prouidence and wiſe forecaſt ioyned with it, he may finde ſome time and opportunity for the ſeruice of God and the feeding of his ſoule: and though he doe not vſe the meanes of thriuing in his calling as others doe, who ſo earneſtly follow their worldly buſineſſe that they neglect all holy duties, yet may they expect from God vponupon their weaker indeauours a greater bleſsing, which may make their ſtate become Dan. 1. 15as fat and in as good liking, as thoſe children were in their bodies who fed onelyonly vponupon pulſe & water: or though God ſeeth it good to ſcant them in worldly things, yet they ſhall enioy the little they hauehave with aboundant comfort, ſeeing they are vntounto them little pledges of Gods great louelove, and in the meane time hauehave their bodily wants exceedingly recompenced with the peace of a good conſcience, the ioy in the holy Ghoſt, and the ſpirituall riches of all ſauing graces. As for thoſe whoſe callings are vnlawfull their beſt courſe were to exchange them for thoſe that are lawfull, ſeeing they hauehave no better excuſe of their liuing in them, becauſe they hauehave no other meanes to maintaine themſelues, then Harlots, Theeues and Pickpurſes, who are alike ready to alleadge that therefore they vſe theſe courſes, becauſe they hauehave no other meanes whereby they may liue. For better it were for them not to liue at all, then to liue in ſinne to the diſhonour of God and hurt of their brethren; better it were that their bodies ſhould pine and famiſh in this world, then that their bodies and ſoules ſhould eternally be tormented in the fire of hell.
§. Sect. 6. The fift policie of the fleſh perſwading vsus to continue in our ſins, in regard of the corruption of the times.Fiftly the fleſh deceiueth vsus, whileſt it perſwadeth vsus to continue in our ſinnes without repentance, by alleadging that the times wherein we liue, and the perſons among we dwell, are ſo euill and wholly corrupted with ſinne, that there is a neceſsitie laide vponupon vsus of conforming our courſes to the example of others, ſeeing if we purge our ſelues from the ſinnes which commonly raigne, and make conſcience of thoſe vices which others commit; we ſhall not onelyonly expoſe our ſelues to the ſcorne and obliquie of all that obſerue vsus, as being more ſtrickt and preciſe in our courſes then we neede, but alſo (as the Prophet ſpeaketh) make our ſelues a common prey. For the defeating of which Eſa. 59. 15.deceipt, let vsus know that we muſt be of the little flocke of Chriſt, if euer we meane to be in their number, vntounto whom his fathers pleaſure is to giuegive a Kingdome; that we muſt not Luke. 12. 32.follow a multitude in doing euill, vnleſſe we thinke alſo to be partakers in their puniſhments, that we muſt not faſhion Exod. 23. 2our ſelues to the example of the world, if we would not periſh Rom. 12. 2. Ioh. 15. 19.with it, but muſt be transformed by the renewing of our mindes, and be ſeuered from the world and culled out of it, if we would be in the number of Chriſts Diſciples, or become true members and ſubiects of his kingdome. That it is better to goe into heauen alone, then to goe into hell and hauehave all the world to beare vsus company. Let vsus remember that we muſt through good report and euill report, goe on in 2 Cor. 6. 8.our Chriſtian courſe, with the bleſſed Apoſtle, if we euer meane to accompany him in heauen. That it is no great matter to ſuffer aſcoffe for Chriſt, who hath for our ſakes ſuffered the bitter death of the croſſe; that we muſt not refuſe to be the ſheepe of Chriſt, nor alter our nature to a woluiſh condition, becauſe wee would not be iniured by wolues and goates, vnleſſe we would with them be ſet at Chriſts left hand and heare that dreadfull ſentence of condemnation denounced againſt vsus. That wee ſhall in the Mat. 25.end ouercome by ſuffering, and receiue a crowne of our patience, which without all compariſon will exceede our paines. Let vsus further conſider that no man is careleſſe of the health of his body, becauſe the ayre is infected, and the country full of contagious ſicknes, but doth ſo much the more carefully vſe all good preſeruatiues to keepe him from theſe Epedemical diſeaſes, and the like care we would hauehave of our ſoules, if we loued them as well as we doe our bodies. In regard whereof the Apoſtle vſeth this as an argument to make vsus more watchfull and diligent, in redeeming the time, becauſe the dayes are euill. Finally let vsus know Eph. 5. 16.that neither time nor place in which we liue, will excuſe vsus before God, if we liue in our ſinnes, ſeeing as the beſt time or place will not priuiledge vsus from falling into ſinne no not Paradiſe it ſelfe, and the ſociety of the Angels, as we ſee in Adam; ſo neither will thoſe times and places which moſt abound with euill poiſon vsus with the contagion of ſinne, if wee hauehave about vsus the preſeruatiue of a good conſcience, and hauehave ſincere and vpright hearts, which make vsus with Enoch in the middeſt of worldly deſtructions to walke with our God. Yea rather when wee are Gen. 5.on all ſides compaſſed about with wicked men, the heate and zeale of our godlineſſe (as it were by an antiperiſtaſis) will be intended and increaſed. As we ſee in the example of Noah, who continued iuſt, when all the world were wicked. Of Abraham who was vpright in his wayes among the wicked Cananites, of Lot whoſe ſoule was righteous, though he liued among the filthy Sodomites Of Ioſeph and Moſes in the Court of Pharaoh, Dauid in the Court of Saul, and of Nehemiah, Daniel, the three children, and many others, who feared and ſerued the Lord, though they liued, yea bore office in the Court of the Kings of Babylon.
§. Sect. 7. The ſixt policie of the fleſh in perſwading vsus to continue in our ſins becauſe god is mercifull.A ſixt pollicy which the fleſh vſe h, to perſwade vsus to continue in our ſinnes without repentance is to tell vsus of Gods mercy, which is ſo endleſſe and infinite, that notwithſtanding we goe on in our owne courſes yet we ſhall be ſaued. With which that we may not be ouertaken, let vsus conſider; that it is an horrible abuſe of Gods mercy, when we take occaſion thereby to continue in our ſinnes, which in the Scriptures is offered vntounto vsus as the maine argument whereby wee are inuited vntounto repentance. So the Pſalmiſt ſaith that there is mercy with the Lord that hee may Pſal. 130. 4. Rom. 2. 4.be feared; and the Apoſtle telleth vsus, that the riches of Gods goodnes, his patience and long-ſuffering doe inuite vsus to repentance. It is a notable motiue to perſwade a rebell to yeelde and ſubmit himſelfe to his Prince, becauſe hee is gratious and mercifull; but if any will goe out or continue in his rebellion vponupon this ground, his preſumption alone would make him worthy to bee hanged, becauſe the grace and goodneſſe of his Prince ſhould worke in him louelove and obedience, and make him loath and euen aſhamed to offend and diſpleaſe ſo gracious a ſoueraigne. Secondly, let vsus knowe that howſoeuer Gods mercy in it ſelfe is infinit and incomprehenſible, yet in reſpect of the obiect and exerciſe of it, it is limitted by his truth, which appropriateth it only to repentant ſinners, becauſe ſuch onelyonly doe lay hold of it, and apply it vntounto themſelues by a liuely faith; without which application, the mercy of God can doe vsus no more good, then a ſoueraigne ſalue can cure a wound, which is caſt behind the doore and neuer applied vntounto it. Laſtly, let vsus know, that as God is infinite in mercy, ſo alſo in iuſtice, yea in trueth theſe are all one in God, his mercy being a iuſt mercy, and his iuſtice a mercifull iuſtice, onelyonly they ſeeme to differ in reſpect of the obiect, and diuers maner of exerciſing them towards his creatures. In which regard notwithſtanding it may truely be ſaide, that hee is iuſt in iuſtifying a ſinner, becauſe beleeuing in Chriſt his ſinnes Rom. 3. 26.are ſatisfied for by his merits and obedience; and that he is mercifull towards the wicked in bearing with them ſo long, and affording vntounto them ſo many meanes to bring them to repentance. But if theſe meanes be contemned, then the acceptable time and day of ſaluation being paſt, there is no more place for mercy, but onelyonly for iuſtice; in the manifeſtation whereof towards the wicked and reprobate. God is no leſſe glorified, then in the declaring of his mercy and trueth towards the faithfull and Elect. Neither muſt we thinke it any diſparagement to Gods mercy, that it is not effectuall for the ſaluation of all, ſeeing the fault is in themſelues who deſpiſe it; neither is the infiniteneſſe thereof at all limited or ſhadowed, becauſe it is not extended to thoſe who reiect it, no more then the mercy of the Prince is ecclypſed, who ſendeth his pardon to a malefactour with this condition, that he ſhall hauehave the benefite of it, if he will receiue and pleade it; and for the time preſent be ſorry for his fault, and for the time to come endeauour to amend; and yet afterwards hangeth the offender, when he refuſeth to receiue it, and withall profeſſeth his reſolution to continue in his wicked courſes. Beſides the infinitneſſe of Gods mercy is not onelyonly manifeſted by the number which he forgiueth, but alſo by the quality and greatneſſe of the debt which he pardoneth and remitteth. In which regard the infinite grace and goodneſſe of God would clearely ſhine in the ſaluation of one ſinner though there were no more then he, becauſe he forgiueth the infinite guilt and puniſhment of his ſinne, whereby he hath offended his infinite maieſtie.
§. Sect. 8. The ſeuenth pollicie of the fleſh in perſwading vsus to deferre our repentance.Laſtly, if the fleſh cannot drawe vsus to a reſolution of liuing in our ſinnes without repentance; then it allureth vsus to deferre it from time to time, becauſe it will neuer be too late to performe this duty though it were delayed to the laſt houre of our liues; which deceipt that we may defeate, let vsus know, that this is a like abuſe of Gods infinite mercy and goodneſſe, when as by our preſumption we make it ſerue as a reaſon to continue vsus in our ſins, which ſhould be the chiefeſt motiue to haſten our repentance. Secondly let vsus conſider that we hauehave no aſſurance of our liues for the ſpace of one houre, nor that we ſhall hauehave power to repent, if we deſpiſe Gods preſent grace though our liues ſhould be prolonged for many yeeres. Thirdly, that without repentance there can be no ſaluation, which being the chiefe thing, deſerueth our firſt and beſt endeauours; and what folly is it to ſeeke firſt for vaine and momentary trifles, and to defer this greateſt and moſt important buſineſſe to our laſt and vncertaine times, ſeeing if we be preuented by death there is no hope, but that we ſhall goe vntounto hell. Fourthly let vsus knowe that the longer we deferre our repentance, the more hard and difficult ſhall we finde it to be done, for if we cannot ſhake off our ſins, when like ſtrangers they are firſt entertained, much leſſe ſhall wee bee able to doe it, when they are of familiar acquaintance, yea by long cuſtome become habituall, and as it were turned into a ſecond nature. Finally let vsus remember that this late repentance is commonly falſe and counterfaite, not ſpringing out of faith and the louelove of God, but out of ſelfe-louelove and feare of approaching iudgements. The which lamentable experience maketh too manifeſt, ſeeing few among many hundreds performe that which they promiſed, when the hand of God correcting them is pulled backe, but after their recouery out of thoſe ſickeneſſes which they thought mortall, returne to their former courſes, yea become more worldly and wicked then euer they were before. But of this argument I hauehave largely intreated in the firſt part of this Chriſtian warfare, and therefore will content my ſelfe heere to hauehave ſo briefely touched it.