Sacred Therapy, Book 3 · Chapter 8
CHAP. VIII.
Concerning the converts conscience, mistaking vice for vertue, and pleasing himself in this condition.
THis case differeth from the case of delusion, which we have taken for erring in the matter of Religion, whether doctrine or worship, pertaining to the first table of the Law; but this mistaking conscience is in the practice of duties of the second table, when the doctrine of the duty is confessed, but in practice and action, vice is practised under the notion and pretense of vertue, and the man is pleased with himself in so doing. Whereof it shall suffice to give three instances.
The first instance.
THe first instance wherein a convert may be for a time mistaken, is, when a man pleaseth himself in …igardly parcimony, and narrow scraping together of mony to the hinderance of spiritual duties, under pretense of frugality and diligence in his calling, &c. Whereby he perswadeth himself, that his practice is so far from sin, as it is rather commendable and worthy to be imitat, for he conceiveth that according to Gods command he is not slow in the work of the Lord, but fervent in spirit, serving the Lord, Rom. 12. 11. that he is working with his hands that which is good, Ephes. 4. 18. that he is providing for the necessity of his family, for which if he should not provide, he should be worse then an infidel, 1 Tim. 5. 8. If the mater were found so to be after examination, true it is, frugality, diligence in a lawfull calling, and provision for a mans family, are commendable; but here is the deceit of the heart found, when anxiety is found in stead of moderat carefulnesse; when hasting to be rich is found, in stead of moderat diligence in his calling; when love of money and avarice is found, in stead of honest provision for a mans family. We grant also, that this mistake is not easily discerned by beholders, but yet the convert himself, after examination, may discern it, when he looketh upon the effects, signs and concomitant evils, such as are felt impediments, and hinderances of a spiritual disposition: for, this covetousnesse of things earthly, whereof we are speaking, doth marr the study and endeavour for things spiritual, and diminisheth the fear of sinning in the mater of gain, and taketh up the time due for spiritual exercise. In this case, carnal joy in the getting gain, is a sign and evidence of a deceived heart, and so is also wordly grief for want of successe, or for not getting expected and desired gain, a proof of this mistaking.
The causes of this evil, are the too great fear of poverty, an over-high estimation of riches, a diffidence of Gods providence, a doubting of Gods promises to furnish his own with food and raiment, and things necessary for this temporal life: which diffidence Christ doth expresly discharge, Mat. 6. 24, 25. But for a remedy of this evil, the person guilty cannot seek after, nor embrace it so long as he is not convinced of his sinfull condition; wherefore, for clearing a mans mind in this point, let him examine himself whether in following gain his heart be oft-times surfetted and overcharged with the cares of this life, and made frequently indisposed for prayer and religious exercises, whether he be too much taken with gladnesse when he gaineth, and grief when he suffereth loss and worldly damage, whether he useth, for hope of gain or fear of life, to lye and flatter, or dare deal injustly in his bargains, whether he findeth himself slow unto exercises, of religion, but prompt and ready for secular affairs? whether he spend the time heavily in religious exercises, and is weary of them, but can passe the time pleasantly in the affairs of this life? If he find himself convinced by shrewd signs of this evil, let him humble himself in Gods sight, flye unto Christ for fastening his bargain for righteousnesse and eternal life through Christ; then let him not cast off his diligence in and faithfull discharge of his lawfull calling, but by a religious disposition of mind, and observance of all religious exercises seasonably, temper and moderat his diligence in secular affairs, and depend upon God more then he hath done for the successe of his labours, and take from God loss or advantage as he giveth it, so as he may be found in prosperity and adversity submissive unto God and ready for the discharge of charity and equity, as occasion shall offer.
Another instance.
THere is another instance, wherein a convert may be mistaken, to wit, when a man pleaseth himself in in the prosecution of privat revenge, that he may pay home to such as have wronged him in the mater of his credit and reputation, or in his goods, or bodily harm done to him or his friends: for, this ungodly disposition he may pretend possibly, a care of following retributive justice, wherein he may seem to himself to come short, except he should watch for a recompence-giving to the person injurious; he may possibly pretend a dutifull respect to publick peace and welfare of the commonwealth, of the society wherein he liveth, wherein he may seem to himself to come short if he should suffer the person injurious to him to go away unpunished; he may pretend also his own safety and security for time to come, whereof he may seem to himself carelesse except he make it evident, that whosoever doth him wrong shall be made sensible of his injury done; he may pretend that the glory of God requireth so much, that sins should be punished, the avenging whereof, if it should be delayed longer then occasion of revenge should offer, or till the Magistrat should take notice of it, no punishment should fall upon the injurious at all; and last of all, he may pretend the good of the party injurer, who by feeling the smart of his wrong done may be led to repentance, and made to learn by his suffering the recompence of his injury done, to carry himself more equitably toward his neighbours in all time coming. All these pretenses may bear weight in the corrupt inclination of a convert, and may harden him in his sinfull course of seeking a privat revenge on the person who hath injured him. And his corrupt inclination may be observed by himself, 1. by the stirring of his passion and wrath against the injurer, whensoever he doth see the party injurer or call the injury to mind. 2. By dissimulation and hiding from all men the sense he hath of the wrong received, till he find an occasion offered to be avenged on him. 3. By a stop made in his own prayer for remission of sins, by his conscience telling him, he could not subscribe the condition put in the prayer for remission of sin by Christ, which is forgive us our sins, as we also forgive them that sin against us.
The causes of this sinfull condition are, 1. corrupt and unmortified carnal self-love, with a too high estimation of himself in pride, which maketh the injury seem so much greater as he hath a higher estimation of himself. 2. A defect in his christian love, meeknesse, long-suffering, patience and pity, which should have their exercise specially in cases of provocation of our unmortified affections. 3. The oblivion of the commands of God, and of the manyfold sins daily committed against him, whereof if there were a due estimation had, the fountain and course of carnal revenge, should soon be stopped, that privat and carnal revenge should not break forth.
When these evils are found out and acknowledged by the convert in himself, the main remedy thereof is in and by Christ, who hath died for us when we were his enemies, Rom. 5. 8. and for whose cause greater sins against God, are daily forgiven to us, then are the injuries done unto us by men. 2. In this case also, the grave admonition of the Apostle should not be forgotten, Ephes. 4. 26, 27. Let not the Sun go down upon your wrath; neither give place to the devil: Giving us to understand, that if wrath, which draweth with it the desire of revenge, shall lodge all night with a man, the devil will lodge with it also, stirring the man up to pursue a revenge whensoever he findeth opportunity.
A third instance.
A third instance of this possible mistake of a convert, may be found, when he pleaseth himself in his carriage too much for his own carnal satisfaction in meat, drink, apparrel and recreations, and here he may be hardened by sundry pretenses which he may have for his excesse in the use of things otherwayes lawfull. As, 1. that what he spendeth upon himself is of his own means. 2. That his recreations are lawfull and allowed unto him of God. 3, That in all this he hath a care of his health. 4. That he doth not spend more upon himself then his rent and ability may well bear. 5. That God hath said, by the mouth of a wise King, that this course which he doth follow in allowing on himself, is the gift of God, Eccles. 5. 19. And last of all, that he might seem justly a nigard, if he did not well to himself when he is able so to do; and here are pretences abundant. But if after examination of a mans own self, he shall find the aboundance of earthly things weakening his desire after things spiritual, or shall find the sense of his in-born corruption laid over to sleep in his prosperity, or shall find his flesh wax wanton against the spirit, and to prevail in the conflict: or shall find his compassion toward the poor and afflicted to grow cold, and his delight in things spiritual much diminished, or shall find too great a share and portion of his time bestowed upon his body, and but little time bestowed upon the care of his soul, a wakened conscience may easily convince the convert, that maters are not so right with him as he supposed.
The remedy of this evil, is not for a man to turn unto another extremity, and to a contrary vice, as if there were no place for a wise moderation, or as if at sometimes a more liberal use of the creature were not allowed unto men, or as if a spiritual disposition of a mans spirit, could not consist now and then with any banquet or festivity: for, it is plain from Scripture, that there is a time to …east, and a time to fast, a time to labour and a time to be refreshed, both in body and mind after labour. In which prudence, the Apostle had not a little advanced, when he saith, Phil. 4. 12, 13. I know both how to be abased, and I know how to abound, every where and in all things I am instructed, both to be full and to be hungry, both to abound and suffer need: I can do all things through Christ that strengthens me. But here is the remedy, 1. that distrusting our selves, and fearing the snares which Sathan layeth for us in all things we have our conversation with Christ, and set our affections on things which are above, as the Apostle giveth direction, 1 Col. 3. 1, 2. Next, that we watch against the lusts of the flesh, least at any time our hearts be su…fetted with meat or drink, or any thing which is pleasant to the flesh, Luk. 21. 34. Rom. 13. 14. For we are not debters to the flesh, to fulfill the lusts thereof, Rom. 8. 12. but are bound so to care for our bodies, so as our souls have no loss thereby; for, the lusts of the flesh do fight against our souls, 2 Pet. 2. 11. And to this end, let the admonition of the Apostle be well remembred, 1 Cor. 7. 29, 30, 31. This I say, brethren, the time is short, it remaineth that both they who have wives be as though they have none, and they that weep as though they weept not, and they that rejoyce as though they rejoyced not, and they that buy as though they possessed not, and they that use this world as not abusing it: for the fashion of this world passeth away.
Many moe instances might be given, but these may suffice our purpose, who mind only to give some taste of cases of conscience in some examples, which may give light unto other like cases as they fall in.