Sacred Therapy, Book 2 · Chapter 22
CHAP. XXII▪
Wherein is solved the doubt of the true convert concerning his conversion, arising from the observation in himself of presumption and security in his prosperity and of his misbelief in adversity.
THere are some true converts, who albeit they are neither idle nor unfruitfull in the work of the Lord, and in acknowledging of Christ, yet are frequently called in question about their state in grace; for when their conscience is quiet, they fall in suspicion that their faith is but presumption, and when through tentation in adversity they are put to wrestling, their suspicion is, that then felt weaknesse of faith in wrastling is but misbelief. And when the frequent perturbations of their mind, do make them indisposed for any exercise of religion, a suspicion is raised, that the faith which they seemed to have, is but dead, because when there is most need of bringing forth fruits they are altogether unfit and unable to bring forth any fruits. What shall I think of my estate, faith the afflicted, who when an enemy doth not appear am secure, and when I must enter the combat with the adversary, I faint, and oft-times when I am called to the exercise of religion, I am confounded, I am stupid and impotent to discharge any duty therein?
2. That this doubt may be solved, the three causes of his doubting must be removed. As to the first, which is the suspicion, that his faith is presumption, we do not deny that carnall confidence in prosperity useth to assume to it self the name of true faith, and that even true converts, do sometime deceive themselves concerning the measure of their faith, both on the right hand and on the left, by judging faith not questioned, to be strong faith, and …aith in wrastling to be weak or none at all. We grant also, that some mixture of presumption will be found joyned with true faith, and of misbelief also. Which evils do lurk and hide their power, till the man be put to some tryal. Wherefor the afflicted hath need of discretion, that he may have a right esteem both of the operation of the holy Spirit, and of the power of native corruption in himself, for faith must not be condemned for the imperfections of it, or for the mixture of presumption and misbelief with it. And to help his judgment, let him observe the nature of prevalent presumption, and the nature of true faith, which differ one from another in these four respects, first, presumption is founded upon a false imagination without any warrant of Gods Word; but faith taketh heed to the Scripture, that from the Word it may give a reason of believing. 2. Presumption is negligent and idle in the discharge of duties, but faith taketh head to the commands of God, and is diligent and serious in the use of the means. 3. The presumptuous man doth not make question of his estate, but blesseth himself, when his way is to be hated, for he doth not examine himself, that he may know certainly in what condition he is, but he that puts his faith in exercise, doth carefully examine his carriage and condition, lest he deceive himself. 4. The presumptuous man in all his wayes and actions is well pleased with himself, but the believer, because of the sinfulnesse he findeth in all his actions, is ill pleased with himself in his best actions many times, and renounceth all confidence in his works, that he may wholly depend on the grace of God.
3. Let the afflicted therefore who so doth look to the Gospel, as he also maketh use of the Law, both in prosperity and adversity, maketh conscience of the exercise of religion and duties of his calling in some measure, and is never so well pleased with himself but he observeth the power of corruption in himself, let him (I say) not reckon himself among the presumptuous, let him not esteem his quietnesse in believing to be presumption.
4. As for his suspicion, that his saith is null, because it proveth weak in conflict, let the afflicted beware lest he help and strengthen Sathans tentations against his faith, albeit he find his faith weak in tryals and assaults, and not answerable either to his own hope or others expectation of him; yet let him not quench the smoaking flax, nor break the bruised reed, but let him follow Christ, humbling himself before God because of his defects, and going about to strengthen that which is remaining. 2. Albeit in some fit of tentation he slide, as Peter did, and find that he hath presumed too much of his own strength and honest purpose as Peter also did, yet let him not think that his faith is null, but let him weep with Peter, and turn again by repentance, and watch better over his own heart for time to come.
5. As for the suspicion he hath, that his faith is dead or idle, because when fruits are chiefly called for, he finds himself uterrly indisposed, unfit and unable to discharge any work of religion, as cometh to passe in the time of passions, perturbations of mind, and pollution of the conscience: for clearing whereof, we do acknowledge, that wrath and contention do hinder prayer and other exercises of religion, as the Apostle doth insinuat, 1 Pet. 3. 7. where he commandeth husbands to carry themselves discreetly toward their wives, least their prayers in the family or in secret be hindered; and, 1 Tim. 2. 8. the Apostle commandeth men to pray every where, lifting up pure hands without wrath or doubting. We acknowledge also, that not only wrath, or any other passion or action which defileth duplicate page duplicate page duplicate page duplicate page the conscience, are able to hinder the exercise of religion, and discharge of christian duties at a time, but also it is found by experience, that any perturbation of mind, albeit it do not defile or concern the conscience, may in some part hinder the discharge of a religious exercise, as may be seen when any person is surprised with the report of some notable damnage, or is possibly wounded by some accident, or terrified by the sight of imminent danger; yet for all this, none of these things can prove faith to be dead, but doth shew the infirmity of a mans mind, the use of whose reason may be hindered for a time by perturbations and sudain passions; and at the most, the presupposed cases may prove the weaknesse of faith, and the interruption of it in the putting forth it self vigorously for the time, but cannot prove the deadnesse or nullity of faith, whih after such passions are past, doth set forward to bring forth fruits in better measure: wherefore let not the afflicted halt in his way for such tentations, but let him make straight steps to himself, least that which is halting be turned out of the way; let him reject these fiery darts and tentations tending to weaken his confidence, let him humble himself in the sense of inherent corruption, and wash frequently his conscience at the fountain, which is opened up in the house of David for purging away sin and uncleannesse; let him carry himself the more circumspectly in all things, because of his frequent experience of Sathans malice, of the power of sin, and of his own infirmities.