Chapter 18

Of another deceit in the same kind.

There remains yet one deceit more in this kind, for which, it being something more large, we have reserved this chapter. And that is the inventing of false reasons, to detain ourselves from performance of duty. For even in such duties, to which we have bound ourselves by vow, we will yet go about to slip the collar, and to untie the knot: which Solomon intimates in that Proverb, "It is a snare after the vow to inquire," namely colorable reasons to elude our vow. Much more then will our deceitful hearts do the like for those duties, to which tied only by God's commandments. For if they have sleights to loosen a double knot, both of a commandment, and vow too: much more then a single knot of a commandment alone. To exemplify this in some particulars; many, when called to the supper of the Lord, pretend their want of preparation, and unfitness, by reason they are not in charity with their brethren. A notable deceit! For why do they not upon the same ground refuse to pray also, because love and unity are as well required here, as in the Sacrament, indeed a sincere profession of it, "forgive us, as we forgive," etc.? When, in the public reformation of religion, under Hezekiah, there was some backwardness in the Priests and Levites, and they haply with the sluggard were ready to hold the hand in the bosom, and to cry, "A lion in the way, this innovation will be dangerous, we dare not be seen in it": Hezekiah (as after him Aemilius Paulus Consul, when no body else durst, himself ran in the hatchet into the temple of Serapis, the demolishing whereof the Senate had decreed) began first himself, and awakens these sluggards with these words: "O be not deceived my sons. God has chosen you," etc. As if he should say, I know your hearts are cunning and deceitful enough to suggest false reasons, to discourage you, but listen not to them. Do your duty. So also in the maintenance of the ministry, because of the many vain shifts which men have for their base and illiberal dealing with us, saying: "We live idly, and do nothing but speak a few words," etc. Therefore Saint Paul having exhorted the Galatians to this duty, to take away all their witty excuses, adds, "Be not deceived, God is not mocked." Thereby showing, that as in diverse other things, the deceitfulness of our hearts shows itself, so in this, namely the forging of idle reasons, to satisfy, and bear out themselves in the neglect of duties, commanded by the word of God. And as this deceit is in the people, in denying the minister his dues, so also in the minister in denying the people theirs, the due namely of spiritual inspection, and instruction. For here some pretend, that for a while they withdraw themselves, that they might follow their studies in the university, and so be the better fitted for their charge. When yet Timothy, for the church's behalf, forsook Paul's company his dear master, with whom if he had abode still, neglecting the church, he wanted not this pretence, that he did it to furnish himself with greater store of knowledge. For Paul might have been in stead of many universities to him. So in the matter of patience, this is a usual shift to excuse the want of it: "Oh if I had deserved it, I could have borne it." Whereas Peter shows that we ought so much the rather to be patient, when the evil we suffer is undeserved, because then patience is most praiseworthy, when it is most provoked. And injuries do more provoke patience, than deserts. Besides that, in undeserved evils, we have the conscience of our own innocence to comfort us in that grief, which the smart of the evil brings. All which comfort is wanting, when the evil is deserved. And lastly in the duty of liberality, how witty, and crafty do men show themselves, in devising reasons to save their purses, as that they have charges of their own, they know not what need they may come to themselves, and diverse such like. And hence it is, the Greek word, which the Apostle sets out liberality by, signifies simplicity, in opposition to that crafty and witty wiliness, that is in the covetous to defend themselves from the danger as they think of liberality.

But, to omit these particular instances, which are infinite; there are five more general, and common shifts, which men use to avoid the practice of godliness.

1. Of those whose religion and divinity is wholly negative: who think it is enough they do no hurt, and that it greatly matters not for doing good, so they do no evil. But these must remember, that every tree that brings not forth good fruit (for all it brings forth no bad) shall be cut down for the fire. That the servant, that does not employ, and increase his talent, (for all he returns it safe and sound to his master) shall be bound hand and foot, and cast into utter darkness. That many who never plucked either meat from Christ's mouth, or apparel from his back, nor with the wicked persecutors imprisoned him, and made him sick, shall yet be condemned, for that they gave him no meat, being hungry, nor apparel, being naked, nor visited him, in his imprisonment and sickness. That they themselves would not like of the like excuse in their idle and negligent servants, neither would they think it a sufficient plea for them to say, "We have not set your house on fire, or plotted with thieves against you," etc. Besides that these deceive themselves in thinking, they can abstain from evil, in doing no good. Whereas, in Christ's account, not to gather, is to scatter, not to do good, when we ought, is to do hurt, not to save life, when we may, is to destroy it. And therefore, being challenged by the Pharisees for curing a sick man on the Sabbath, his defense was, "Whether it is better to do good or evil on the Sabbath, to save the life, or to kill?" And so in Solomon's account, he that helps not his brother in his need, is a despiser, a hater, and so a murderer of him.

The second shift is of delayers, and procrastinators; who say the time is not yet come for them to be so grave, and godly. Hereafter they will repent, and reform their ways. So said the Jews for the building of the material temple, "The time is not yet come": and the like do many of us say, for the building of the spiritual temple of Christ in our hearts. Deceitfully we, as well as they: for the season of repentance is not the time to come, but the very instant wherein we live. Behold now the accepted time: behold now the day of salvation. Today, while it is called today, harden not your hearts: for we are certain of this only, and not of any more, because our life is not in our own hands, but in God's; who in a moment can take it away. But say that, as once Hezekiah you had a lease of your life for some certain space of years: yet still the deceit should be the same; for though your life may continue longer, yet how do you know that God's call also will still continue? Or if that does, whether he will give you his grace to answer to it, who has already so contemptuously rejected it? Assure yourself, he that will not be fit for God today, will be less fit tomorrow. For herein specially is the deceitfulness of sin to be seen, that still, the longer it continues with us, the greater strength and interest it gets in us, and so as the Apostle shows, it hardens our hearts, and more disables us for good duties than before. Know it then for a truth, that when your deceitful heart thus procrastinates the practice of godliness, and puts it off to the time to come, by that time you will be so rooted and settled in your sins, through long custom and continuance, that you shall scarce be capable so much as of the motion of the Spirit to repentance. Such a foreskin will be grown over your heart so thick and brawny, that hardly will the most powerful motions pierce through it. Do we not see how easily the crookedness of a young twig may be corrected? Let it alone till it be grown a confirmed tree, it is inflexible. Alas, how many have there been, who deceiving themselves with an opinion of repenting hereafter, as thinking the present time when God called them unseasonable, afterward, seeing their error, and how they had let slip the season, have howled with Esau, and have then cried out, they could not repent, because the season was now past, it was now too late. What a cunning trick of yours is this, O you deceitful heart? — when you should do good, to say, "It is too soon, the time is not yet come, hereafter I will do it"? And yet when this your hereafter is come, then to say, "Now it is too late, the time is past." Let us not then be thus deluded, suffering the time of grace to overpass us to our destruction. Behold your spiritual enemies are in a readiness for you, they have their naked swords drawn, and already stab you. And is it now a time for you to talk of deferring your preparation for them? If you come not out and harness yourself for the battle in all haste, you will be utterly overthrown, before your hereafter be come. Why should you deal with Christ like the devils, who cried against him coming to dispossess them, "Why are you come to torment us before our time?" For so many account the practice of godliness a torment. Why should you do worse with God, than you ought to do with your neighbor? Say not to your neighbor, "Go and come again tomorrow, and I will give you if now you have it." I cannot say indeed, that when God today calls for your repentance, you have it, of yourself, then to give it him. Yet this I may say, say not to God, "Come again tomorrow, and you shall have my repentance," when tomorrow you shall be less able to give it, than today. O that you could be wise to know the time of your visitation, and to apprehend the occasions and gracious opportunities of your good, while they are offered; to observe the time of the Spirit's moving in your heart, as once those sick men did of the angel's moving in the pool of Bethesda, and with like violence to take it for your soul's health, as they did that for their bodies. If with the Church in the Canticles, when Christ knocks at the door of your heart you rise not up in all haste to let him in, he will be gone and with her, you may seek him long enough in great woe and grief, as once Joseph and Mary did bodily, before you are like to find him. Hear what Christ himself says, "Behold I stand at the door and knock, if any man hear my voice, and open, I will come in, else not." You see the mariners and water-men, because they have not the wind and tide at command, take the benefit of it, while it serves. The good husband in the world, how greedily does he apprehend the occasion of a good bargain, and takes the advantage of the market? O that we could be as wise spiritually, and take our bargains of the Gospel, while it lasts, and while it is yet day, ply our work before the twelfth hour be gone, and that fearful night overtake us wherein none can work. O that in this our day, as Christ with tears wished for Jerusalem, we could know the things belonging to our peace! Let us not deceive ourselves in thinking because we are young, we have therefore time enough before us, we need not make such haste. Alas it is but a day, a short day, all the time that we have. O that in this your day, says Christ. And then after it comes an eternal night. Other days, though they have their nights, yet those nights end, and day comes again. But after this day is once gone, there never comes a new day, to work the work of the Lord in again. O but the day of the Gospel among us has been, and so still is like to be a long day. Well, be it so. But then the day of your life may be short enough, and then the other is yours no longer than you live. When you are dead, what good will the Gospel do you then? Yet, the day of my life may be a long day, for I am young and healthy. Well, grant that too, yet the day of the Gospel, and the grace of God may be out before the day of your life. And then what good will your life do you? One of these two may easily be, that if the day of the Gospel be long, the day of your life should be short: or if the day of your life be long, yet the day of the Gospel should be short. See then how dangerous and deceitful delays are. Seek the Lord therefore, while he may be found, lest otherwise you be like those that Christ speaks of, who shall seek to enter, and shall not be able, and Solomon, that shall seek the Lord early, and shall not find him. And all, because they hated knowledge, and did not choose the fear of the Lord, they would none of my counsel, I called, and they refused, I stretched out my hand, and none would regard. The season then of seeking God is when he seeks us, and invites us to come to him, when he calls and stretches out his hand, as he does now in the ministry of the word. If now you stop your ear, through this deceit of answering hereafter, you are wondrous wide. As now you are deaf, so hereafter God will be dumb. Hereafter there shall be nothing for you to answer to, no voice of God to obey, save that "Go, you cursed." God's Spirit shall not always strive with you. You have refused the good counsel of the Lord, and resisted his Spirit in the word. You may sit long enough before the like grace be offered you again. The time may come that you may desire to see one of the days of the Gospel, which now you see, and shall not see it, when, as Christ said of himself to the Jews, you may seek the powerful ministry, and shall not find it, because you would not be found by it, when it sought you.

3. The third shift is from extraordinary occasions; as in those in the parable: when invited to the supper, they excused themselves with the buying of farms, oxen, etc. But this is mere deceit. The true cause indeed, why they would not come, was because their farms and oxen had bought them. Their affections had enthralled and sold themselves to this world. And therefore our Savior, presently after the parable ended, added these words, "He that hates not his father, mother, wife, children, yea and his own life, much more his farm, his oxen, cannot be my disciple." It was not then the farm, the oxen, but the inordinate affection to those things — that they loved them more than they did Christ — that detained them. This was the true impediment which Christ in these words touches. The things of this life are burdens indeed pressing our souls down, but not in themselves. All the weight they have in this kind, they receive it from our own corruption. Which the Apostle shows, joining these two things together: casting away everything that presses down — that is, the things of this life — and sin that so easily encompasses us. It is this latter that makes the former burdensome to us. Therefore they, instead of saying, "I have bought a farm, I have married a wife," should rather have said, "I have sold myself to the inordinate love of my farm, and I have married myself to the foolish and carnal love of my wife, as well as to my wife." Some cases indeed there are, wherein that rule of our Savior has place: "I will have mercy, and not sacrifice." And then the occasion hindering the duty is of greater consequence than the duty omitted. And the neglect of that occasion would have left a deeper wound in our consciences than of the duty. As in Hannah, if, for the going to the sacrifice at Shiloh, she had neglected to show mercy to her poor infant, in giving it suck. But here many deceive themselves, to make every entertainment of a friend, every social gathering or marriage dinner, or some such like occasion, to be a sufficient cause to jostle out the service of God. And this was Martha's deceit, rebuked severely by our Savior. Notwithstanding the meeting of friends in Zechariah's house, the circumcision of the child on the eighth day was not neglected. The Israelites were but in an unsettled, tumultuous state in the wilderness; and yet, for all that, they did not put off the duty of thanksgiving, till they were peaceably possessed of Canaan. And for all their often removes in the wilderness, and the uncertainty of them, yet they seem to be challenged by the Lord for the neglect of circumcision.

The fourth shift is that which is rife in the mouths of the profane, that it is vain and pointless to take any pains in godliness. For if they are ordained to destruction, it will nothing advantage them; they shall lose all their labor: if to salvation, though they live never so wickedly, it shall nothing prejudice or disadvantage them. They must needs come to their appointed end. But these must know that it is impossible, either for a reprobate to live godly, or an elect always to live lewdly and loosely. For the same God that ordains the end, ordains the means. Those whom he has ordained to salvation he has also ordained to good works, that they should walk therein (Ephesians 2:10). Why then will you deceive yourself in this case, more than in the matters of this life? For there you will not reason, "God has appointed how long I shall live, therefore I will eat no meat, because God's decree must needs stand, whether I eat or fast." Here you will have the wit to answer: "God indeed has ordained how long I shall live: but withal he has ordained that the time I shall live, I shall live by the use of means." Much more should you use this answer in this case. For you know not but God may miraculously maintain your temporal life without means: but you may assure yourself — God will never work such a miracle, as to bring a sinful, unrepentant soul into heaven.

The fifth shift is of those that complain of the difficulty of the practice of godliness, how painful it is to our flesh, how impossible to be attained, and so by this means discourage themselves from making towards the heavenly, as once those spies did the Israelites from the earthly Canaan. Thus the fool puts off the study of knowledge, pretending the impossibility of reaching to it. As Solomon implies, when he says, as it were mockingly imitating of him, Wisdom's (in the plural number) are too high for a fool. O there are so many and sundry things to be learned. How can I comprehend them all? But here the truth is, that want of will is the true cause, though want of skill and power be pretended. For these men are like bankrupts, who though they be able to pay some part of their debts, yet refuse to pay anything, because they cannot pay all. So these upon pretense of their inability to do all required, will not endeavor to do anything at all. David's practice was clean contrary. For he proposing to himself that perfection of obedience required in the law, far above the reach of any man, You have commanded your precepts to be kept very much, namely with all our hearts, souls, etc.; does not thereupon give over his desire, and endeavor of obedience, but rather provokes and enkindles it thereby. For thereupon he infers presently, O that my ways were so directed that I might keep your statutes. Here to deliver ourselves from this deceit, we must remember that God accepts affecting for effecting, willing for working, desires for deeds, purposes for performances, pence for pounds, and to such as do their endeavor, has promised his grace enabling them every day to do more and more. Which grace when once we have, then shall we see how false it is which our hearts tell us, concerning the pain and tediousness of godliness. For then we shall feel Christ's yoke to be easy and sweet, and his commandments will not be burdensome to us. In fact it is sin, that is so painful; God's works are far more easy, than are the Devil's. For whether think we is the easier burden to carry malice, and envy in our hearts, or the love of God, and our neighbor? To retain the memory of injuries is troublesome, and vexes the mind; but what trouble, or pain is it, to let one's anger go, not to speak evil, not to reproach, or slander our neighbor? Not to swear? To ask good things of God that gives them readily? It is troublesome to the mind to fret and care, and take thought: but to rest on God by faith, how sweet an ease is it to the heart? It is a slander then against godliness to say it is so full of pain and trouble. And of the deceitfulness of the heart in persuading, so much.