Sacred Therapy, Book 2 · Chapter 20
CHAP. XX.
Wherein is solved the converts doubt, whether he be converted, because he doth not find in himself the infallible marks of regeneration.
SOme true converts sometime are in suspense, doubting whether they be indeed converted, because they do not discern in themselves the unquestionable evidences of their conversion; and albeit they have the undoubted marks of regeneration, to wit, the daily conviction and acknowledgement of their sins, and do flye daily by faith unto Jesus Christ, and are endeavouring in some measure of sincerity to bring forth the fruits of new obedience, with respect to all the Commandments concerning love to God and the brethren, yet they dar not defend the sincerity of these evidences, because of the discerned imperfection thereof: for, when they do compare these marks of the new creature with the rule, they find much halting and short-coming therein. In special, they find their sense of sin to be but weak, their faith in Christ to be weak, and their failings and short-comings in the love of God and their neighbours, to be many, So that they scarcely dar allow these begun saving graces, the name of saving graces. And among other defects, they reckon their not feeling of the spirit of Adoption, whereof the Apostle speaketh to the converted Galatians, Gal. 4. 6. Because ye are Sons, saith he, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. And, Ephes. 1. 13. In whom after you believed, ye were sealed with the holy Spirit of promise. Which Spirit of promise and of adoption, sealing believers, they conceived was known and discerned in the Apostles time by every believers feeling in himself.
2. For solving of this doubt, something is spoken before concerning the imperfect fruits of faith, the budddings and blossoming whereof are not despised by Christ, Cant. 2. 13. and, 6. 12. But that this doubt may be more fully answered, let us take up the causes thereof, 1. one cause is or may be this, that the afflicted, albeit, together with the endeavour to lead a blamelesse life, he be indued with the grace of prayer, and looketh on God as his father; yet he doth not take up this work of God in him, to be the work of the Spirit of Christ, illuminating his mind about duties, framing his will and affections unto new obedience, stirring him up to prayer and helping him in prayer, but in the earnest desire he hath to find the operations of the Spirit in a larger measure of evidence, he doth not mark the present operation, but doth slight it as nothing, or doth not esteem of it as becometh, and so in his advertance raiseth and fostereth doubts in himself, which do keep his faith in chains: for removing of which cause, let the afflicted observe the operation of the Spirit of Christ in the meanest degree, for the confirmation of his own faith, and comfort and thanksgiving unto God, as narrowly as he doth observe in himself the first motions of sin and stirrings of corruption, for his own humiliation and exercise of repentance; for wrong judgment under pretext of humility, doth not please God. Now it is an act of injustice not to give unto God the praise of every good thing in a man, especially when the man is found to be cast down in himself, and to be thirsting in his soul for a more intimat communion with Christ, as is presupposed in this case.
3. The second cause is or may be this, that the afflicted, albeit he hath had oft times sweet and sensible consolation, and confirmation of the promises of the Gospel, and hath thereby been put out of doubt of his adoption for the time, yet when new temptations do arise (according to what was expedient for the exercise of his faith) because the same sweetnesse is not felt, but heavinesse for the while, 1 Pet. 1. 6, 7. he forgetteth the consolations he hath had, or suffereth them to be called in question. For removing whereof, whensoever the afflicted is cut short in the point of sense or sensible consolation, let him then strive to abound in the work of the Lord, and not slacken his hand in the exercise of religion and of his lawfull calling, and his indeavour to please God in all things: for, seing the covenant of grace imbraced, is a firm and solid ground for …aith to fix upon, albeit full perswasion and victorious consolation were neither at all, or but very rarely …elt in this life; the afflicted (whom we have to speak to here) hath no cause to stumble, but reason to blesse God, who hath in any measure, at any time, comforted him by the Gospel: for, that condition which the afflicted wisheth for, is reserved unto us in heaven, and promises, such as are made to the meek and mercifull, Mat. 5. which qualified promises they look upon as conditional, excluding them (as they conceive) who do not find in themselves such qualifications: and partly because they are not clear about their right to receive the offer of the Gospel, because they want, as they conceive, fitnesse in themselves to receive the same, and thus are they oft-times vexed with doubts whether they be in the state of grace or not.
2. For lousing of this doubt, sundry things are already said, by the way, in answering other doubtfull cases. But because many do meet with this difficulty, we shall speak a little more particularly to the case; and, first, it is needfull, that the afflicted be confirmed about that which is right in him, that the thing which remaineth and is ready to die, may be strengthened: To this intent we commend the afflicted, that being sensible of sin, and feared for-wrath, he hath fled unto Christ for refuge; next we commend him, that he hath begun to give new obedience to Gods Law, and doth purpose to follow on as he shall be enabled; and thirdly, we commend him, that albeit he cannot attain that near conjunction with Christ, which he would, yet he neither will, nor dare forsake Christ, not put himself out of the number of weak believers in Christ, for he hath said in his heart with Peter, Joh. 6. 68. To whom shall I go? for Christ hath the words of eternal life. Hitherto all is right, and the afflicted must resolve to cleave close to this foundation, because Christ hath said, Ioh. 6. 37. These that come unto me I will in no case cast out.
3. For his doubt arising from the nature of the promises absolute, conditional and qualified, looked upon by him as if they were conditional, we answer. … That these qualified promises, having some mark in them of true believers, are not exclusive of these believers who find in themselves a defect of the qualification, but they are inductive unto all believers, to study the attaining of that qualification, and are corroborative of these belivers who find in any sensible measure these qualifications: For example, promises made to the mercifull, to the peace-makers, to the upright in heart, do not exclude these who find themselves short in these graces, and yet are hungry and thristy for righteousnesse, yet are poor and indigent of all good in themselves and daily beggers at the throne of grace for what they want, Mat. 5. for, these qualifications, found in a weak believer, are signes and effects of sound faith in them. And we must grant, that of these graces, specified in these qualified promises, some of them are more eminent in some of the Saints, and other some of them more eminently seen and felt in other some of the Saints. And in the same person, one of these qualifications may sometime shine more clearly, and at another time by some tentation, or mistake, be over-clouded, and not shine so clearly as before, yet the qualifications are comfortable to all them who find the same in themselves, and are inductive to make every believer to aime to excell in these graces, and so to confirm their own faith more and more, as (2 Pet. 1. 4, 5, 6, 7.) we are exhorted. Again, these qualifications, are signs of a believer already entered in the covenant of grace by faith in Christ, and begun to bring forth good fruits, but they are not the conditions of entering into the covenant; for then none could enter in covenant till first these qualifications in exercise were sound in them, and that were to dis-annull the covenant of grace, and to set up a sort of covenant of works; for there is not another condition of entering in the covenant but faith in Christ only, whereby the humbled sinner, renouncing all confidence in any good in himself, or from himself, doth betake himself wholly to the grace offered in Jesus Christ in whom perfect righteousnesse is to be found. Now unto the man who shall believe in Christ, all the promises of the Gospel are made, upon this condition, that he do believe in Jesus Christ; which condition of presuppose the afflicted should have what he wisheth, consolations alwayes running like a river, where were place for trying, exercising and training of him in his faith? but let him work and wrastle on, and among hands he shall have as much peace as may suffice a pilgrim.
4. The third cause is, or may be this, that the afflicted hath grieved the Spirit of God, either by ascribing his gracious operations to some other cause then grace, or counting his consolations to be but flashes, and like unto delusions; or, that the afflicted by corrupt communication, or grosse offences, hath provoked God to anger, as befell David, Psal. 51. For removing of this cause, whether the sin of the afflicted hath been more or lesse provoking, let him with David (Ps. 51.) renew the exercise of repentance and faith in Gods mercy, who only can renew a right spirit in him, or rather restore him to the formerly-felt consolation and joy of his Spirit, and let him walk more warily hereafter, that he provoke not to wrath so mercifull a father.
5. The fourth cause is, or may be this, that the afflicted, albeit he hath consented to the covenant of grace, and hath embraced Christ Jesus offered in the Evangel, yet he doth not set to his seal to the truth of God without an hink, or fear and suspicion of his right to apply the grace offered; in which case so long as he doubts, and doth not rest his sinfull soul on the Word of God, offering grace to every soul sensible of sin, who shall flye to Jesus Christ, what wonder the holy Spirit doth with-hold the sealing of the mans faith? For this is Gods order holden forth, Ephes. 1. 13. that a sinner should first six his faith on Christ offered in the Gospel, and after he hath believed (not before he do believe) wait for the sealing of the holy Spirit.
For removing this cause, 1. let the afflicted acknowledge that his hesitation, doubting and suspicion, is justly chastised of God, because he hath not firmly adhered to the covenant embraced by him, and because he hath not given unto God the glory of his truth without a pawn, and yet doth in effect quarrel and complain, that he doth not find these consolations which are given and but rarely, it may be even to the sound and strong in the faith. 2. Let him for the confirmation of his faith, hereafter consider well, how strong and solid a foundation faith hath to lean unto▪ even Gods promise and oath given unto all that do flye to Christ for refuge and relief from sin and misery, Heb. …. 17, 18. that the afflicted may with the Psalmist, Ps. 56. 10. sing in God I will praise his Word. 3. Let the afflicted study to be so fast glewed unto Christ in every condition and case he findeth himself, and go about the exercise of repentance and faith and new obedience in his calling, submitting himself to the will of God in every dispensation: which direction if he shall aime to follow, he shall not want the fruit of his faith, and honest endeavour to please God: for, Psal. 97. 11. Light is sown for the righteous, and joy for the upright in heart▪