Sacred Therapy, Book 2 · Chapter 28
CHAP. XXVIII.
Wherein is solved the doubt of the true convert concerning his regeneration, because he findeth the power of the body of death in the pollution of the imaginations of his heart, vigorous and powerfull.
THere are some true converts, who albeit they be cleansed from the pollutions that are in the world, and have their conversation blamelesse and without giving scandall unto them they live among, yet frequently are troubled with doubting of their state in grace, because they feel in themselves such a power of in-bred corruption of their hearts, as can hardly consist (as they conceive) with regeneration and saving saith, because, Iames, chap. 3. ver. 11. maketh the question thus, doth a fountain send forth at the same pl…ce sweet water and bitter? &c. unto the end of the Chapter. This doubt the afflicted wrestles with, and saith with himself, what shall I think of my self, whose heart is so polluted, that it casteth forth continually dirt and mire? how shall I reckon my self among the Saints? how shall I incrude my self among the justified, who find so little evidence of the work of sanctification in me? For, faith should purifie the heart from this pollution, whereof I do justly complain.
2. For solving of this doubt, many things are already spoken which serve for the curing of this case, and comforting the afflicted in this condition; but because one and the same doubt, doth diversely present it self now in one shape, then in another, and doth vex the afflicted in sundry wayes, we shall answer this doubt proposed as it is set down.
First therefore, let the afflicted examine himself whether he may with some measure of honesty say with the Psalmist, Ps. 66. 18. I do not regard iniquity-in my heart. I do not so delight in sin, but that sin is still my affliction and my daily grief. Secondly, let him examine himself, whether the power of corruption doth break forth in words and deeds or not, or if it do burst out in some passionat fits, whether he doth open the sluce and give it way, or whether he sets himself to oppose the out-breaking of sin, and is humbled for what doth break forth. Thirdly, let him examine whether he flyeth to Christ to wash him, and help him against the power of sin, or not. If after examination he can in any measure of honesty joyn with the Apostle in his lamentation, and recourse unto Christ for delivery, Rom. 7. 24, 25. he may be assured, he is in the state of grace: For, there is a vast difference between a mans being sold unto sin by his native corruption captivating him, and a mans setting of himself unto sin, as a voluntary servant of sin; for, a renewed man may be in sundry cases a captive to sin, and is a fighter against sin; But a man selling himself to sin, is a slave voluntarily suffering sin to reign in his mortall body.
Let the afflicted therefore comfort himself, because in him there is a perpetual conflict between the flesh and the spirit, between his native inclination to sin, and the new creature, or inclination to holinesse. Neither let him by mis-understood Scripture formerly cited, vex himself; for, his faith is indeed upon the work, and the way of purifying his heart; first, because he doth flye to the bloud of Christ, which cleanseth him from all sin, in respect of remission granted. Secondly, there is a constant endeavour to be more and more holy, and to draw vertue by faith from Christ to bring forth good fruits, well-pleasing unto God. Thirdly, he is about to mortifie his lusts by the Spirit of Christ, and to purge out the leaven of all filthinesse of flesh and spirit, albeit he cannot purge it out all at once, or wholly in in this life. And fourthly, because albeit his doubting of his estate in grace be not allowable, yet it doth bear witnesse that the remainder of pollution in him is his grief, affliction and vexation. So also that other Scripture, Iames, 3. 11. which faith, that out of the same fountain proceedeth not salt water and sweet, is not to be understood so as if no rotten speech could possibly proceed out of the mouth of a regenerat man at any time; for Iames doth witnesse, that in many things we sin all, in thought, word and deed: But the meaning is, that he that bridleth not his tongue, his religion is vain, and nothing but a presumptuous boasting of that wich is not reall and in truth, and that it is inconsistent with regeneration, that out of a mans mouth, pretending to blesse God, cursing of men who are made after the similitude of God, should flow forth as waters flow forth from a running fountain without controlment.