Sacred Therapy, Book 2 · Chapter 17
CHAP. XVII.
Wherein is solved the converts doubt, whether he be regenerat, because he seemeth to himself to follow religion and righteousnesse from the common operation of Gods working by morall swasion, and not from the special operation and impulsion of the holy Spirit.
THere are some true converts, who have profited so far in the amendment of their life, and conforming their conversation unto the rule of Gods Word, that the yoke of Christ is become easie to them, and their delight is to be frequently about the exercises of religion and works of righteousnesse, and yet sometime they are troubled with suspicion, whether the work of regeneration in them be solid, because any thing they do, may be done, as they conceive, by temporary believers, in whom no sound renovation of corrupt nature will be found. I find nothing in me (saith one) of the effectual motion of the holy Spirit, but all by way of morall swasion, by imitation of others, by education, as may be found in the unrenewed disciples of morall philosophy: for as they by frequent actions do acquire habits, wherewith being indued, they discharge moral duties more easily and with delight; So, I by discharging acts of religion, and acquainting my self with them daily, do seem to my self to have acquired a facility and delectation in religious actions and works of righteousnesse toward my neighbours.
2. This case we grant is very perilous, and subtilely coloured by Sathan to deceive and weaken the true convert; for, it is true, what power hath been seen in morall philosophy among Pagans, to put a luster on mens civil conversation, must be also granted to Theology among professed Christians, because divine threatnings and promises, for procuring outward reformation of a mans life, are more apt to prevail with a man, then all morall philosophy; and it is true also, that education by parents, and imitation of good men, is of great force morally to perswade a man to the following of the outward duties of religion, and to a civil conversation. Wherefore it is no wonder to see a true convert doubt of his own regeneration, when he compareth external duties discharged by himself, with the external duties discharged by others whose heart he cannot see, but must judge charitably of them, and yet can neither be clear determinatly to affirm all such to be true converts, nor to affirm himself to be a true convert, so long as he suspecteth, that as some others reformation, So also his own reformation, may prove no better then from morall swasion, which may be …ound in a man unregenerat.
3. For lousing of this doubt and strengthening of the faith of the true convert, let him examine himself, whether in the conscience of his natural sinfulnesse, and sense of his own unworthinesse and inability to deliver himself from the power of sin, wrath and misery, he hath fled, and from time to time doth flye to Christ according to the tenor of the covenant of grace, to be justified, sanctified and saved by him, and doth follow the exercises of religion and righteousnesse in obedience to the commands of God. If his conscience answer him, that so he doth, then, first, let him look upon his doubting of his state, as the subtile tentation of Sathan; and that he may be strong against this tentation, let him renew the acknowledgment of his sins and sinfulnesse, of his weaknesse and unworthinesse and renew also his consent to the covenant of grace in Jesus Christ and his purpose to obey the commandments of God in the strength of Christ: for, by this means he shall gain the entry into his refuge where-from Sathan was drawing him, by furnishing doubts and weakening his faith. Secondly, having casten his anchor within the vail, and setled his faith on Christ Jesus, let him now maintain his former course, so far as truth will suffer, that his former course of life, in following with delight the exercise of religion and righteousnesse, did proceed from the holy Spirit; and let him consider, that it is not a sufficient reason to call in question the infused habits of saving grace, because supernatural habits, infused immediatly by the Spirit of Christ, are entertained, augmented and confirmed by frequent acts and daily exercise, no lesse then natural or morall habits are, which are acquired by exercise: And this is clear from Scripture, wherein are many exhortations to put faith, love, repentance, patience, &c. in frequent exercise, that these gracious habits may grow strong, as the Apostle Peter doth speak, 2 Epist. 1. chap. ver. 5, 6. &c. Thirdly, let him put a difference in judging of his own conversation and the conversation of others▪ of whose principles and ends of outward godly carriage, he cannot judge, as he can do of his own: for, a man in nature unregenerat, or a temporary believer, may make profession of true religion, and outwardly go on in a blamelesse conversation, with this opinion, that by his works he shall please God, and procure salvation to himself. But the true convert shall be found a renouncer of confidence in his own works, a man sensible of his own sinfulnesse and imperfections, who hath fled and resolveth still to adhere to Christ for righteousnesse and salvation through him; the finding whereof in any measure after examination, may solve the converts doubt: for, a man in nature, cannot so hate sin and follow holinesse, as to renounce confidence in his holinesse, and slve unto Christ for righteousnesse. Fourthly, let the afflicted convert consider, that the Lords dealing with his children both by morall motives, and by effectual perswasion unto the obedience of faith, may and doth very well concur and agree together, neither is the special operation of the holy Spirit with any reason to be suspected, because he sweetly leadeth on his child, by way of counsell, (without the childs observation of any notable impulse) making him to overcome strong tentations unto sin, whereunto he is naturally inclined: for, the more victorious grace is over corruption, the efficacie of the Lords grace is the more conspicuous, and that obedience is most pleasant to God wherein corrupt nature maketh most opposition. Therefore in this case here presupposed, let him stand to the defence of his faith in Christ, and go on cheerfully in the way of righteousnesse against Sathans tentation solliciting him to doubting and discouragement; which counsell if he follow, he shall find by experience, that he hath made use of the shield of faith, and gotten the victory not without the special operation and impulse of the holy Spirit.