Sacred Therapy, Book 2 · Chapter 21
CHAP. XXI.
Wherein is solved the doubt of the true convert, whether he be indeed converted, because he cannot confidently apply to himself the promises of the Gospel.
THere are some true converts, who albeit for fear of the wrath of God for their sins, are already fled unto Christ, and have hid themselves under the wings of the propitiatory in the shadow of the Almighty Mediator, and are already begun in earnest to give new obedience to the law of God; yet from time to time they fall in fear and trembling suspicion that all be not a sound work of grace in them; and that partly because they cannot confidently apply to themselves the promises of the Gospel, whether absolut, such as are made to the Elect, Ier. 31, 31. or conditional, such as are made to believers in Christ offered in the Gospel; or qualified 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, nor 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. 1. 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 believers 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 thirsty 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, sound in a weak believer, are signes and effects of sound saith 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 saith 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 faith in Christ, when it is now performed, and by the grace of God, the man made a believer in Christ, then the absolute promises of making a new heart, and of writing the Law of the Lord therein, (Ier. 31. 31. and Ezek, 11. 19.) and all the promises of saving graces set down in holy Scripture, do all of them belong to the believer in Christ, in whom all the promises are yea and amen, as if his name were set down.
4. As to his doubt, arising from his weak and infirm application of the promises, let the afflicted consider what God hath already wrought and is a working in him by way of application: for, first, God hath granted to him the use of the meanes with others in the visible Kirk, so that it may be said unto him in this respect, as it is, Esa. 5. 4. what could be done in outward means and offer-making of grace which is not done? Secondly, God hath drawn more near unto him, and hath illuminat his mind about his sinfull state in nature, and about the way of delivery by faith in Christ, and yet more, hath inclined his heart to accept of the offer of Christ and make answer to the call, as David did: When thou saidst, seek my face, my soul answered, thy face O Lord will I seek, Psal. 27. 8. Thus God hath applyed Christ and the promises of the Gospel to the afflicted, and hath made the afflicted to flye unto Christ offered in the Gospel and to apply him unto himself, that hitherto the afflicted hath no reason to complain of not application of Christ and his promises, on Gods part, nor yet of begun-application on the afflicted's part. Where▪ is the… in-lake then? I answer, the defect is, first, in the afflicted, who hath not duly considered the passages of Gods gracious approaching to him, and drawing of the man to himself in Christ; another defect is, that the afflicted upon groundlesse mistakes, doth not lay claim to Christ and to all the promises of grace for righteousnesse and salvation in him, and that because he is not so clear of his right unto, and interest in, Christ, as he can lay claim confidently unto the same.
5. For clearing of the afflicted in this his right and warrant, confidently to apply Christ and all the promises of the Gospel, let him consider, first, the dreadfull sentence of the curse and condemnation of all them that do not believe on Christ, Ioh. 3. 18. He that believeth in Christ, is not condemned; but he that believeth not, is condemned already, because he hath not believed in the only begotten Son of God. Secondly, let him consider the largenesse of the Gospel, wherein grace is offered to all and every believer, Ioh. 3. 16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. He saith whosoever, without exception, lest any man who desireth to believe in Christ, should doubt that he shall be received and made welcome. Thirdly, let him mediate upon the wonderfull mystery of the incarnation of the Son of God, who, that he might ransom and redeem his people from sin and misery, hath assumed humane nature into the union of person with his divine nature, and given a perpetual pawn and pledge of his hearty willingnesse to reconcile, justifie, sanctifie and save to the uttermost every one who shall come unto God through him: whereunto his mediatory Office, and cloathing himself with most sweet relations of Prophet, Priest and King to all his followers, doth hear abundant witnesse. Fourthly, let him hearken to the quickening and comfortable invitations which by his Spirit, speaking in Scripture, he uttereth in the ears of all to whom the Gospel cometh with a joyfull sound; Ho, every one that thirsteth! Isa. 55. 1. to 10. Come unto me all ye that labour and are heavy loaden, Mat. 11. 28. We are Embassadors for Christ, as though God did beseech you by us, we pray you, in Christs stead, beye reconciled to God, 2 Cor. 5. 20. And whosoever will, let him take the water of life freely. Rev. 22. 17. Fifthly, let the afflicted consider what answer he will give to the expresse command of God, 1 Ioh. 3. 23. This is his comandment, that we should believe in the name of his Son Iesus Christ, and love one another as he hath commanded us. For, this commandment being directed to all the hearers of the Gospel, chargeth every one without exception, first to examine seriously their life by the rule of Gods Law, that thereby they may be convinced of their damnable state in nature, and made to acknowledge their sin and misery, and inability to help themselves: Secondly, having examined and acknowledged their natural lost condition they are commanded to flye to Jesus Christ, that by faith in him they may be delivered. Thirdly, that having fled to Christ, they should evidence their faith by love to Christ or God in Christ, and their neighbours, especially such as are of the household of faith. In which commandment, both the order of applying Law and Gospel, is set down, and the necessity of believing in Christ, upon the warrant of this clear command; so that whosoever is a hearer of the Gospel, and doth not in this order flye unto Christ, he is inexcusable, even the wicked and worst of men. And much lesse excusable is the afflicted convert of whom we are now speaking, who already hath acknowledged his lost condition without Christ, and knoweth that there is no hope of relief, except by faith in Jesus, and hath fled to Christ, and dare not depart from him, if this man shall stand here and not relye on Christ and rest his soul upon him confidently, what excuse can he make? If he do object, that his name is not written in this command, 1 Ioh. 3. 23. it hath no force to impede his faith, for neither is his name written in any of the ten commands of the morall Law, and yet he findeth himself tyed to the obedience of every one of them, and why is he not tyed also to this sweet command of the Gospel of grace, as well as to other commands? this command being given forth as the last declaration of Gods will, for relief of them who acknowledge that they by the law are condemned? wherefore let not the afflicted any more pretend the difficulty of applying Christ and his graces offered in the Gospel, seing it is presupposed he hath fled to Christ, and dare neither depart from him, nor for the pretended scruple draw confidently in unto him; but let him check and chide himself for not haunting Christ, and conversing with him in heaven in that humility and confidence which the Word of the Lord doth allow unto him and commandeth him to take up and hold fast.