Many who were raised in a Christian home cannot remember a time when they did not love Jesus. Others were not raised Christian, but had a comparatively radical conversion experience. Must Christians pinpoint the exact moment of their salvation? Are you really born again if you don’t recall the precise moment it occurred?

In the following excerpt, Herman Witsius explores how the fruit of regeneration can develop differently from person to person as they grow in grace. While actively and personally embracing Jesus Christ as Lord and Savior is urgently necessary even for covenant children, is it the case that they will always remember when that decision was initially made? Whether slow or spontaneous, early or late, the fruits of grace and a consistent pattern of walking in newness of life—not the timestamp—are the true evidence of being born again.

Herman Witsius
Economy of the Covenants
III.vi.16-21, vol. 1, pp. 366-369.

After a principle of spiritual life is infused into the elect soul by regeneration, divine grace does not always proceed therein in the same method and order. It is possible, that for some time, the spirit of the life of Christ may lie, as it were, dormant in some (almost in the same manner as vegetative life in the seed of a plant, or sensitive life in the seed of an animal, or a poetical genius in one born a poet), so as that no vital operations can yet proceed there-from, though savingly united to Christ, the fountain of true life, by the Spirit. This is the case with respect to elect and regenerate infants, whose is the kingdom of God, and who therefore are reckoned among believers and saints, though unqualified through age actually to believe and practise godliness.

Moreover, this spirit of a new life will even sometimes exert itself in vital actions, in those who have received it in their infancy, as they gradually advance in years, and are qualified to raise their thoughts above the objects of sense. Accordingly it has often been observed, that, in children of five or six years of age, some small sparks of piety and devotion have shone forth in holy longings, ardent little prayers, and in a certain extraordinary tenderness of conscience, not daring to do anything with respect to God, themselves, or their neighbour, which they have been taught to be displeasing to God: as also it appears in their discourses concerning God and Christ, which have been full of a holy and unfeigned love and breathing, of a heavenly nature, which I have not words to express. Thus sometimes God is pleased, “out of the mouths of babes and sucklings to ordain strength” (Psalm 8:2). This has been especially observed in some dying children, to the great astonishment of all present. 

But when the foundation is laid, divine grace does not always grow up in the same manner. It often happens that this principle of spiritual life—which had discovered its activity in the most tender childhood, according to, and sometimes above, the age of the person—God, in his singular grace, preceding the full maturity of the natural faculties, grows up by degrees with the person. After the example of our Lord, who “increased in wisdom and stature, and in favour with God and man” (Luke 2:52), and of John the Baptist, who “grew and waxed strong in spirit” (Luke 1:80). Such persons make continual progress in the way of sanctification, and grow insensibly “unto a perfect man, unto the measure of the stature of the fulness of Christ” (Eph. 4:13). We have an illustrious example of this in Timothy, “who from a child had known the Holy Scriptures” (2 Tim. 3:15); and who, in his tender youth, to Paul’s exceeding joy, had given evident signs of an unfeigned faith, with tears of the most tender piety bursting out at times (2 Tim. 1:4-5). 

On the other hand, sometimes these sparks of piety, especially which more sparingly shone forth in childhood, when in a manner covered with the ashes of worldly vanities, and carnal pleasures of youth, will appear to be almost extinguished. The allurements of the deceitful flesh, and the sorceries of a tempting world, assaulting the unadvised unwary heart with its deceitful pleasures, almost stifle those small beginnings of piety. And for months, sometimes for years together, so violently overpower them, that all their attempts against them seem to be in vain. Yet there are still, in these persons, remorses of conscience, awakening them at times, languid resolutions, and vanishing purposes of reforming their lives, till, by the infinite efficacy of divine grace, insinuating into the languid and decaying breast, they awake as from a deep sleep, and, with the greatest sorrow for their past life, and utmost seriousness, apply to the careful practice of piety. The warmth of their zeal then breaks forth, being exceedingly desirous to show, by brighter flames, its having been unwillingly kept smothered under the ashes. Augustine has given us, in his own person, a representation of this state, in the excellent book of his confessions.

But the elect are not all favoured with regenerating grace in their infancy. There are some adult persons whom God regenerates, and at once effectually calls, and converts, in the second act, from a worldly and hypocritical condition, or even from a state of profligate wickedness. Thus it is with those who are born and brought up without God’s covenant, or even of those, who, living where this covenant is dispensed, have sold themselves wholly to sin, Satan, and the world. The regeneration of these is usually followed with great consternation of soul, and sorrow for sin, with a dread of God’s fiery indignation, and incredible desires after grace, together with an inexpressible joy, upon finding salvation in Jesus, and a wonderful alacrity in the service of the Lord, which they can scarcely contain. All this may be observed in the jailer, of whom we read in Acts 16. 

On this depends the solution of that question, whether we are to look upon any as born again, but those who can specify the time, manner, and progress of their regeneration. None, indeed, are here to be flattered, or soothed, as to think it lawful for them securely to presume on their regeneration: but then the consciences of believers are not to be racked with too severe a scrupulosity. We cannot determine this point without a distinction: we have just shown that the progress of regeneration is various.

Adult persons, who are brought altogether from a carnal to a spiritual life, indeed may, and ought exactly to know the beginning and manner of so great a change. They who, though regenerated in infancy, have yet been carried away by the entanglements of the world, and for some time have struggled, as it were, with destruction, but afterwards have been roused by the grace of God, made to renounce the world, and give themselves wholly to piety, such as we described, may, and it is their duty to recollect, not so much the beginning of their very first regeneration, as the process of that actual and thorough conversion.

But it would be wrong to require those, who being regenerated in their infancy, have grown up all along with the quickening Spirit, to declare the time and manner of their passage from death to life. It is sufficient if they can comfort themselves, and edify others, with the fruits of regeneration, and the constant tenour of a pious life. It is, however, the duty of all to recollect, not in a careless manner, the operations of the Spirit of grace on their hearts; which is highly useful, both for our glorifying God, and for our own comfort and excitement to every duty.