The Door of Salvation Opened by the Key of Regeneration, Treatise · Application · Explication 3
THirdly, If without Regeneration, none can attain ſalvation; it informeth us of the difficulty of ſalvation, that it is an hard thing to get to heaven: it is no eaſie matter to be regenerated and made holy; and therefore 'tis no eaſie matter to be glorified and made happy. Where the gate is ſtraight, 'tis hard to get in. If the righteous ſcarcely be ſaved, where ſhall the ſinner and ungodly appear! 1 Pet. 4.18. The Apoſtle there intendeth not the uncertainty, but the difficulty of the ſalvation of the godly. If it be ſo hard for them to be ſaved that have paſſed the Pikes, ſhot the Gulf, gone through the pangs of the new birth, and travelled a conſiderable part of their way heavenward: how hard wil it be for them who are not yet ſet out, that have not taken one ſtep in the way to life!
The ſleepy world indeed dream that men may go to heaven without ſo much adoe, they look upon civility to be ſanctity, wordly ſighs to be godly ſorrow, not doubting their eſtates to be faith in Chriſt; and if they can but ſpare a little time and now then from the world, & the fleſh to mumble over a few night Petitions, they hope with the help of theſe bladders to ſwim through the Ocean of Divine fury to heaven. Or if they come ſhort of theſe fig-leaves (wherewith many of Adams children endeavour, though in vain to cover their nakedneſs) yet if they have the warning-piece of ſickneſs, before the murdering piece of death be ſhot off, that they can but cry Lord have mercy upon us, or tell their neighbours that they are ſorry for their ſins, or get a Miniſter to pray with them, then all muſt be well, and they muſt as ſure go (when they die) to God and Chriſt, as they lived to the fleſh and the Devil. But ſtay friends, a little, there are more words then one to this ſpiritual bargain between God and your ſouls; there is a work of Regeneration to be done, or elſe ye are undone eternally; ye muſt be throughly and univerſally new made, or elſe ye are mar'd for ever. Chriſt would never have commanded men to ſtrive as to an agony, to enter in at the ſtraight gate, Matth. 7.13. to work out their ſalvation with fear and trembling, Phil. 2.12. To labour for the food which endureth to everlaſting life. John 6.27. If it had been ſuch an eaſie thing to have reached heaven. Things of ſuch excellency are not obtained with ſuch facility. Pebbles lie common, but pearls are hardly come by. They muſt trravel far, dig deep, work hard, that will get the golden mines. The way to hell lyeth down hill, a weak body may run down hill, but 'tis hard to go up hill to Mount Sion.
Friend, I write not theſe things to diſcourage (alas I need not, there is not a ſtraw in the way to heaven, but thou if unconverted ſtumbleſt at it, when thou canſt leap over blocks in the way to hell) but to awaken thee out of thy carnal ſecurity, and to quicken thee to ſeriouſneſs and induſtry about that which is of ſuch unſpeakable concernment to thy ſoul; Our firſt births are many times accompanied with hard labours, uſher'd in by ſharp throws and bitter pangs. Our ſecond births are alwayes harder: O the terrors and horrors, the convictions and convulſions, the tremblings of ſoul, and lancings of Conſcience, the thundrings from the Law, the lightnings from hell-fire, with which often this new creature is born! It is hard labour indeed which bringeth this babe of grace into the world.
I have read of Melancthon, that when he was firſt converted, he thought it almoſt impoſſible for any man to withſtand the evidence and authority of the word of God, whereupon he told one of his friends, that when he came to preach he would make work among ſouls; but after ſome years ſpent in that calling, being demanded what ſucceſſe of his labours; he anſwered that Old Adam was too ſtrong for young Melancthon. Alas, friend, poſſibly thou mayſt think that thou wilt turn to God hereafter, and thereby prevent thy burning in hell for ever: Believe it, 'tis not ſo eaſie to turn from ſin to God as thou imagineſt: Converſion is another manner of thing, and more hard then moſt men think; thou couldſt ſooner create a world then make thy ſelf a new creature. The reſurrection of thy body if it were dead in the grave, were an eaſier work then the reſurrection of thy ſoul to newneſs of life.
As the birth of the natural, ſo the birth of the ſpiritual man requireth infinite ſtrength. It is God, not the midwife, that taketh the child out of the mothers womb, Pſal. 22.9. The hand of God alone can open that door, and let the lettle infant into the world, Gen. 29.31. otherwiſe the womb would be its tomb; So the birth of the new man is wholly from God; and the power wherewith he effects it, is both miraculous and Almighty.
Reader, if thou doſt take a brief view what things are wrought when any one is new made, and how little he doth contribute to them, nay, how oppoſite he is againſt them, thou mayſt perceive that neither Regeneration nor ſalvation are eaſie.
Thy mind muſt be enlightened to ſee both ſin and the Saviour; now is it eaſie to open the eye of the blind? who can do it, but he whom Auguſtine calleth totus oculus all eye? When Jeſus gave ſight to one that was born blind, the Jews themſelves could not but acknowledge him a worker of miracles, John 9.6.16. What then will the ſcattering the miſts of ignorance, and diſperſing the clouds of darkneſs which gather and thicken about our underſtandings by nature, ſpeak the ſun of righteouſneſs to be! Eph. 5.8. Thy heart alſo muſt be throughly humbled; ſtone muſt be turned into fleſh. And O 'tis not eaſie to melt ſuch hard mettal, when thy heart naturally is like clay hardened both by the Sunſhine of mercies, and fire of judgement, that no change of weather can make that ſtone to weep. Ezek 36.26.
Beſides, the ſtrong holds of ſin muſt be caſt down, thy old friends muſt be deſerted and proſecuted with implacable hatred, as irreconcileable enemies; thoſe beloved luſts, which are at thy right hand, and have ſuch a large room in thy heart, muſt be cut off and parted from thee. Thy dilectum delictum, the Iſaac of thy corruption, which is the child of thy warmeſt affection, in which thou haſt taken ſuch great delight, and from which thou haſt promiſed thy ſelf ſuch large returns of profit, pleaſure, or preferment, muſt be laid on the altar, and have the ſacrificing knife of mortification thruſt into the heart of it, and its blood poured out before the Lord. Man, is not this an hard ſaying! (as they ſpake in another caſe) who can hear it? an hard Leſſon, who can learn it? thy luſt will not like a lamb go ſilently to the ſlaughter, but it will roar and rage, fight ſtoutly for its life with many many carnal arguments, and even rend thy heart with its hideous outcryes. Who can tell the ſtruggling of this beaſt before 'twill be brought to the block? Dives and his diſhes, Balaam and his wages, Achan and his wedges, Herod and his Herodias, the young man and his great means are not eaſily ſeparated. O how difficult is it to wean the child of diſobedience from thoſe breaſts which he hath ſucked ſo often, and with ſo much complacency, and to divorce them which like man and wife have been raviſhed with each others love: in works of Art its hard to build, eaſie to deſtroy; in works of nature a tree which hath been many years growing may be cut down in an hour: but in works of ſin its otherwiſe; mans weakneſs can eaſily build them up, but Gods power can onelyonly throw them down. Pompey, when the Romans ſaid, That if Caeſar came to Rome, they ſaw not how they could reſiſt his power, told them, That if he did but ſtamp with his foot on any ground in Italy he would bring men enough both footmen and horſemen to do it; but when Caeſar was coming with his Army, Phaonius bid Pompey ſtamp with his feet, and fetch the Souldiers which he had promiſed; but all was in vain; Pompey found it more difficult then he thought: for Caeſar made him firſt flee, and then in a fight totally routed him. The devil perſwades men that they may defer their regeneration till their diſſolution, and then 'twill be an eaſie matter to foil their ſpiritual foes; but alas, they finde it not ſo eaſie to mortifie earthly members, and deſtroy the body of death, when their ſouls adverſaries with united ſtrength encounter them fiercely, and conquer them eternally.
Further, all thy earthly comforts, whether friends, relations, name, eſtate, limbs, life, muſt be laid at the feet of Chriſt, hated for his ſake, and parted with at his call and command, and that for the hope of ſuch things as thou never ſaweſt, nor art ever like to ſee while thou liveſt. Is not this, Reader, an hard chapter, to forgo an eſtate in hand for ſomething onelyonly in hope, to throw away preſent poſſeſſions and follow Chriſt thou knoweſt not whither, to receive an inheritance thou knoweſt not when?
And as thy ſins and thy ſoul muſt be parted aſunder, ſo thy Saviour and thy ſoul muſt be joyned together; faith muſt follow repentance, thy own righteouſneſs muſt be eſteemed as droſs and dung; the weight of thy ſoul and burthen of thy ſins muſt be laid on the naked croſs of Jeſus Chriſt. Now for thee who art by nature ſo extreamly in love with thy ſelf, to loath thy ſelf; and for thee, notwithſtanding thy diſcouragements from the number and nature of thy ſins, the threatnings and curſes of the Law, the wrath and righteouſneſs of God, to cling about and hang upon the Lord Jeſus, and reſolve, though he kill thee, yet thou wilt truſt in him; ſurely this is not eaſie; the work of God in infuſing juſtifying faith, is as great as in faith miraculous; This is the work of God, ſaith Chriſt, that ye believe in the name of him whom he hath ſent, John 6.29. The work of God, not onelyonly in regard of its excellency, becauſe no work in man is more pleaſing to God, then believing on his Son, but alſo in regard of its difficulty, becauſe none but a God can enable a man to believe; the bird can as ſoon fly in the egg, as thy ſoul mount up by faith towards heaven, till the Almighty God aſſiſt thee.
Further, all the commands of God muſt be heartily embraced, ſome whereof are as contrary to fleſh and blood as fire to water; Self, which is thy great idol, muſt be denied; the world with all its pomp and pride, in compariſon of Chriſt refuſed; principalities and powers rencountred and foiled, thine enemies loved (and if killed, it muſt be with kindneſs) godlineſs owned, though much diſgraced by others, truth followed cloſe, though it threaten to daſh out thy teeth with its heels, a buffeted Chriſt with his naked Croſs preferred before weighty Crowns; things which reaſon cannot comprehend, believed; and which none ever obtained, labored for. Friend, are theſe eaſie things? what thinkeſt thou? add to all this the conſideration not onelyonly of thy weakneſs and inability to do theſe things, but alſo thy wickedneſs and contrariety to them; thou art not onelyonly deprived of good, but all over depraved with evil; The imaginations and thoughts of thy heart are evil, onelyonly evil, and that continually, Gen. 6.5. Thou doſt reſolvedly and obſtinately refuſe good and chooſe evil, Eccleſ. 8.11. Jer. 44.16. The hearts of the ſons of men are fully ſet in them to do evil, Eccleſ. 8.11. obſerve how full that text is, man is reſolved to have his minion, his luſt, though he have wrath and death and hell into the bargain; as the mother of Nero, being told that her ſon would be her death if ever he were Emperor, anſwered, Let him kill me, ſo he may reign; ſo they ſay, Let ſin reign, though it kill us, though it damn us; The heart of the ſons of men is fully ſet in them to do evil. If thou wert onelyonly empty of God and grace, the work were more eaſie; but thou art an enemy to grace and godlineſs; thy carnal minde (which is Lady Reaſon her ſelf, thy higheſt natural excellency) is (not an enemy, for ſuch an one may be reconciled, but in the abſtract) emnity againſt God. Thou hateſt God, Rom. 1.30. His people, 1 John 3.12. His precepts, Prov. 1.25, 29. His Son, John 15.25. and all for his ſake; thou fighteſt againſt him daily, ſinneſt in defiance of him continually, entaileſt thy quarrel upon thy poſterity, carrieſt it with thee into the other world (if thou dieſt unregenerate) and there art throwing thine invenom'd darts of blaſphemy, and ſpitting thy poiſon againſt the Moſt High to eternity. Now be thy own judge, is it eaſie to cure that Patient who thus deſperately hates both Phyſician and Phyſick? John 3.5.
Water indeed (ſaith one) may ſomwhat eaſily be dammed up, but no art nor labour can make it run back in its own channel. It was by a miracle, that the river of Jordan was driven back; and it is no leſs then a miracle, that the tide of ſin which ran ſo ſtrong ſhould be turned, that the ſinner who before was ſailing towards Hell, and wanted neither winde nor tide to carry him forward, ſhould now alter his courſe, and tack about for Heaven; This is hard; it is not more ſtrange to ſee the earth flye upward, and fire move downward, then to ſee a ſinner walk contrary to his nature, in the wayes of grace and holineſs. Now, Reader, is not that man worſe then mad, that either delayeth or dallieth about his converſion, upon ſuppoſition that he can do it eaſily enough hereafter, when all this which I have written muſt be wrought in regeneration, and when he is not onelyonly empty of, an enemy to, but even emnity againſt it all!
Though the work of converſion (and therefore the way to ſalvation) be thus difficult to all, yet to ſome 'tis more difficult then to others. In reſpect of God, indeed, quoad Deum, one is as eaſily converted as another; for infinite power and mercy know no difference; but quoad nos, in reſpect of us it is more hard to bring ſome towards holineſs and heaven then others: where the matter is moſt rugged and untoward, its harder to bring it to a good and comely form. Some pieces of timber are more knotty then others, and therefore not ſo eaſily ſquared and fitted for the ſpiritual Temple and heavenly Jeruſalem as others; all ſpiritual children are not brought forth with the ſame ſtrength and labour.
I ſhall mention three or four ſorts of perſons who are not ſo ſoon as others perſwaded to real and unfeigned piety; and truly, my end is, that they may be powerfully rouſed, and effectually renewed before they be eternally ruined.
Firſt, The meer civil moral man; This man, Narciſſus like, dotes on himſelf, and thereby is hardly brought to deny himſelf; the more the tooth is faſt'ned to the gum, the harder it is to part them; the more the man like a tree is rooted in the earth of ſelf, the more difficult to ſtock him up. The civil man looks on himſelf in the glaſs of ſcandalous ſinners lives, and finding his face ſo clean and fair in compariſon of theirs, he falls extraordinarily in love with himſelf, which many times proves his deſtruction: He takes his civility for ſanctity, that which is leſs then the ſhadow for the ſubſtance; and without queſtion, 'tis not eaſie to make him eager after godlineſs, when he is confident he hath it already; a profane perſon is (not ſeldom) ſooner convinced and converted then this conceited civilian: for that man will ſooner acknowledge himſelf ſick; but this Patient, though ſick unto death, looks on himſelf as whole, and ſo to have no need of a Phyſician. In this ſenſe, I ſuppoſe, the words of our Lord are ſpoken, That Publicans and Harlots go into the Kingdom of God before Scribes and Phariſees, Matth. 21.31.
As a ſhip that is under ſail, though in a contrary courſe, is ſooner brought about, then one that lieth aground in the Harbor can be lanched forth; ſo he that is in motion, though in a ſinful converſation, is often ſooner reduced, then he that lieth ſtill in the thoughts of his own good condition. As I can ſooner overtake a childe that runneth from me, then my ſhadow which tarrieth nigh me, ſo its eaſier to recover a groſs offender, then this ſhadow of the Civilian; for though he run not ſo far from grace as the other, yet he will be ſure to keep his diſtance. He uſeth his outward unblameableneſs as a ſhield to fence off the power of godlineſs; he uſually compareth himſelf with them that are very evil (as a coward chooſing a weak adverſary) and becauſe he much excelleth them, therefore concludeth that he is very good. Reader, It is far from my thoughts to diſcourage civility, much leſs to encourage open impiety, (though the whole will of God muſt be taught, what uſe ſoever corrupt hearts will make of it) but to make thee watchfull, that thy outward harmleſneſs prove not a hinderance to inward holineſs.
Secondly, The Hypocrite is one who is with more difficulty then ordinary converted; Hypocriſie is like a fiſtula, which hath a very ſmall orifice, but many turnings and windings in the body (like coney-burrows) ſo that 'tis very hardly diſcerned and cured; this man ſeems to be what a Saint is indeed; and becauſe he is like a godly man, performing the ſame duties, and forbearing the ſame iniquities, as to the external part, therefore he gathers, that he is one indeed; but he embraceth a cloud inſtead of Juno; he appeareth to be near the Kingdom of God, but never careth to come at it; as a parallel line, he keeps a ſcantling with the way of godlineſs, but never meeteth with it: There is ſome particular exception which this man hath taken againſt Chriſt and his ways, that though he may often cheapen, yet he ſeldom buyeth the pearl of price; he eſcapes ſtorms and Pirats at Sea, and makes ſhiprack in the Haven, where deſtruction is no leſs ſure, but much more miſerable; he eſcapes the groſs luſts of Publicans and Harlots, and yet is further then both from eternal life.
It is harder to convince this man of his ſins then others. If I tell a drunkard, a ſwearer, or an adulterer of his tranſgreſſions, and the neceſſity of converſion, this mans foul converſation is a forcible conviction to him, yea, and his own conſcience will (poſſibly) flye in his face, take part with me, and give evidence againſt him; but if I tell an Hypocrite of the neceſſity of ſanctification, and purſue him with the pieces of the Law, he preſently betakes himſelf like the beaſts to his den of duties, and therein ſhelters himſelf; nay his naturall conſcience being fed and bribed with a few performances, may plead for him, at leaſt not ſay a word againſt him.
Beſides, when this man is convinced of his loſt eſtate, its harder to break this mans heart then anothers; for his heart hath not onelyonly a naturall hardneſs, but an extrordinary acquired hardneſs, ſuch an hardneſs as is acquired by duties and ordinances. Now as where the Sun is moſt powerful, there are the hardeſt mettalls, ſo where the Sun-ſhine of ſpirituall bleſſings is moſt plentifully enjoyed, and thus wretchedly abuſed, there are the hardeſt hearts. No ſoftning like Goſpel ſoftening, no hardening like Goſpel hardening.
Tell a man that never heard of the Goſpel or very ſeldom (when he is convinced of his ſins and miſery) of the love of God in ſending his onelyonly Son into the world, to die, that poor ſinners might not periſh; tell him of the infinite love of Chriſt, in giving himſelf a Sacrifice for his ſoul; how freely Chriſt invites him, how fully he provides for him, how willing he is to accept him, how welcome he will make him, O how this man ſometimes falls a weeping, wringing his hands, and renting his heart, that ever he ſhould abuſe ſuch love and mercy, refuſe ſuch incomparable merits, walk in the whole courſe of his heart and life unworthy of ſuch a bleſſed, glorious, holy, and gracious God, the word of God doth wound this man to the ſoul; but ſay all this and much more to an Hypocrite, his heart is like the rock not at all moved. The promiſes of God do not cleanſe him from pollutions, but they are as phyſick to which his body hath been much uſed, which ſtirs him not at all, nor purgeth away any ill humours. Threatnings do not work with him, be they never ſo dreadful and terrible, as a Smiths Dog, being accuſtomed to it, he can ſleep ſecurely, though the ſparkes of the Forge flye about him, nay though the flames of hell flaſh in his face.
Reader, if thou ſhouldſt be one of this ſort, for the Lords ſake mind ſoundneſs with ſpeed; for hypocriſy will harden thine heart inſenſibly, and every day widen the breach betwixt God and thy ſoul.
Thirdly, The rich man. The man that is rich in this world is hardly brought to mind the riches of the other world; his heavy load of earth doth much hinder him in his journey to heaven; His riches claſpe about his affections, as the Jvy about the Oake, ſucking out the heart of it, for its own leaves and berries. This man taketh up with his preſent poſſeſſions; in compariſon whereof he diſeſteemeth the Saints reverſions. As a Veſſel that is exceedingly laden, when it meets with ſtorms and tempeſts, is with more difficulty kept from ſinking then one which hath but juſt enough to ballaſt it; ſo its more hard to keep him from ſinking into hell, that hath a great eſtate, then him that hath according to Agurs wiſh, neither poverty, nor riches. And the reaſon is becauſe, though ſpirituall comforts run low, this rich man is contented in regard that his temporal comforts run full-tap. He makes up the abſence of Chriſt, with the preſence of creatures, when (it may be,) poverty might cauſe him as the prodigal to think of returning to his fathers houſe, where is ſpiritual plenty.
Quintus Aurelius, in the dayes of Sylla, had a fair Grange, which lay convenient for ſome great perſon, which cauſed him to be put in among them that were to be put to death; but as ſoon as he ſaw his name among thoſe that were in the liſt, he cried out my Land at Alba hath kild me.
Some mens Lands have coſt them their lives, and been the knife to cut the throat of their bodies; but many a mans gold hath loſt him his God, and been the knife to cut the throat of his ſoul. Rich men like pamperd horſes are the more unruly, leaping over the hedges of divine precepts, the hardlier kept within their bounds becauſe full fed; the young mans ſilver loſt him his precious ſoul; He went away from Chriſt ſorrowful, becauſe he had great poſſeſſions; (Had the man been poor for a few days, he might have been rich for ever; but alas his wealth here through the wickedneſs of his heart cauſed his everlaſting want) whereupon Chriſt tels us; How hardly ſhall a rich man enter into the Kingdome of Heaven! I ſay unto you that it is eaſier for a Camel to go through the eye of an Needle, then for a rich man to enter into the Kingdome of heaven, Mat. 19.23, 24. Heaven is a ſtately Palace with a narrow portall, through which this Camel with his thick bunch of clay can hardly get. It is obſerved amongſt Anglers, that Pickerils are not eaſily, nor often caught. A man may catch an hundred Minums before he take one Pickeril, and the reaſon is, he preyeth at pleaſure on the leſſer fiſh, and therefore ſeldom hath any ſtomack to bite at the bait; ſo it faireth with rich men, their ſtomacks are ſo cloyed with the things of this world, that they have no appetite to the dainties of the word, when the poor are Goſpellized. They contentedly take that for their portion, which God intended only for their penſion, and make their wealth their throne to ſit down upon with delight, which God deſigned for their footſtool, and the faithfull laid at the Apoſtles feet.
In ſome fenny places in England (its ſtoried) where they are much troubled with gnats, the people hang up dung, to which when they flye they are caught with a net provided there for that purpoſe. The dung of profit is the Devils bait, with which he catcheth many perſons. Well may it be called the Mammon of unrighteouſneſs, for it both prompteth them to many ſins, as well as pierceth them through with many ſorrows. Gregory ſaith that (ſitting in the ſea of Rome when it flouriſhed) he trembled every time he thought on that text, Son, remember that thou hadſt thy good things in thy life time, leſt his outward plenty ſhould be all his portion.
If Reader, thou art wealthy, be watchfull over thy heart, leſt like Birdlime it hinder the wings of thy ſoul from mounting up to heaven. What the Egyptians ſayd of the Iſraelites, They are intangled in the land, the wilderneſs hath ſhut them in, Exod. 4.13. may fitly be applied to many men that are wealthy; They are intangled in the world, this wilderneſs hath ſhut them in; like Lot's wife they ſet out for the Zoar of heaven, but their hearts hanker after the Sodom of earth, and ſo they look back & periſh in the way. Ah 'tis rare indeed to be very rich and truly religious. Such men are often taken out of the world, before the world be taken out of them.
Be careful, O Friend, if the Lord hath dealt bountifully with thee in earthly enjoyments, that they prove not heavenly impediments; that his mindfulneſs of thy body, do not make thee forgetful of thy ſoul, leſt thy wealth like Achans wedge of gold cleave thy ſoul in ſunder.
Fourthly, The old ſinner is not eaſily converted, but (like an old maid, when married) hath harder labour then ordinary. The longer the ground of mans heart lieth fallow, bringing forth nothing but weeds, unploughed up by repentance, the harder it groweth, and with the more difficulty is broken up. 'Twas hard to caſt out the Devil who had for a long time poſſeſſed the man; the Apoſtles could not do it, and when Chriſt himſelf did it, 'twas not without much renting and raging, Mark 9.21, 26.
Common experience telleth us, that a ſhip the longer it leaketh, the harder it is to be emptied. An houſe the longer it goeth to ruine, the worſe to repair; a nail the farther it is driven in, the harder to get out; Chriſt raiſed two to life in the Goſpel (beſides others) one was a maid newly dead, Luk. 8.54. to whom Chriſt ſpake but little, Maid, I ſay unto thee ariſe, and the work was quickly done; the other was one who had been dead ſo long till he ſtunk; now mark what work there was to enliven him, Joh. 11.41. Chriſt weepeth, groaneth in ſpirit, prayeth to his Father, then turneth to Lazarus, and cryeth with a loud voyce, Lazarus come forth. (I only allude to it) When the ſinner hath been but few years dead in ſin, a low voyce of Chriſt can raiſe him up, but when a man hath been not four days, but forty or fifty years rotting in the grave of corruption that he ſtinks in the noſtrils of others, it muſt be a loud voice indeed which muſt quicken him. How hard is it to turn the old ſwine, the old drunkard, to temperance; and the old goat, the old adulterer to chaſtity! though they be ſo old that their bodies cannot act them, yet their helliſh hearts affect them; when they have nothing left but the dog-dayes of their age, their bodies full of ſores, yet their ſouls are fuller of ſins.
The longer the tree ſtandeth in the ground, the more it roots, and the faſter it ſetleth it ſelf; ſo that though a child might ſometime have removed it, yet now all the men in the Pariſh cannot pluck it up. Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his ſpots? then may ye alſo do good, that are accuſtomed to do evil.
Cuſtom in ſin takes away all conſcience of ſin, and hardeneth the heart more againſt God and godlineſs: As a youth when he firſt cometh to be Apprentice to ſome handicraft trade, his hand is very tender, and no ſooner is it ſet to work, but it bliſters, and puts him to pain; but he continuing long at the trade, his hand hardens, and he can follow his work, not onelyonly without pain, but with much pleaſure: ſo when a man is a young ſinner, conſcience is tender, like a a queaſie ſtomach, troubled much with the leaſt thing that offends it; but continuance in ſin makes conſcience ſeared and brawny, that afterwards the ſinner like the Oſtrich, can digeſt iron, and like the Turkiſh ſlaves feed on Opium, and his ſtomach not at all recoil or complain.
It is reported of the Cretians, that when they curſed their enemies, they did not wiſh fire in their houſes, nor a dagger at their hearts, but that which would bring greater wo, ut mala conſuetudine delectentur, that they might delight in an evil cuſtom; for cuſtom is not another nurture, but another nature and that which is natural is not eaſily reduced.
Some ſay there is no tranſplanting trees after ſeven years rooting. I am ſure it is hard to tranſplant them out of a ſtate of nature into a ſtate of grace, who have been ſeventy years rooting in the earth; old ſervants will not eaſily leave their maſters, they will many times have their ears boared, and be everlaſting ſlaves rather then be made free.
Tis with old ſinners (ſaith one) as with them who have lived long under a Government, Gurnals Armour.they like to be as they are, though but ill, rather then to think of a change; or like thoſe who in a journey, have gone out of their way all day, ſuch will rather take a new path over hedge and ditch, then think of going ſo far back to be ſet right.
Old ſinner, for the ſake of thy ſoul, proceed no further; knoweſt thou not that every ſtep thou takeſt in thine unconverted ſtate maketh thy condemnation more deep, thy condition more dangerous, and thy converſion more difficult? Is it not high time for thee to begin to work out thy ſalvation, when the ſun of thy life is ſetting; Ah, 'tis one of the ſaddeſt ſpectacles in the world, to behold a man full of ſilver hoary hairs, that is void of a golden ſanctified heart; ſurely of all men alive, thou haſt cauſe to abound in ſorrow, who doeſt to this day abide in thy ſins.