The Spirit of Bondage and Adoption, Treatise 2 · Chapter 13
CHAP. XIII. Another Hindrance removed.
THere remains yet one Hindrance more to be diſcovered in this Chapter, which is (eleventhly and laſtly) over-ſcrupulouſneſs, and ſcepticall-queſtion-fulneſs in the buſineſſe in hand. Satans policy in troubling ſouls is like that which he uſeth in deceiving them.
Firſt, He ſets them a gogge (as we uſe to ſay) perſwades them they muſt try all things, therefore they muſt queſtion all things they muſt hold no principles, meerly by a tenure of faith, but of their own reaſon; and then he inveigles their ſnarled apprehenſions, and makes their entangled and immethodical reaſon to find knots in every bulruſh, and thoſe knotts being too d…fficult to be untyed by their weak heads, he brings them at laſt to condemn all truth upon meer ſuſpicion of error, and renders them ſo confident of the juſtice of that ſentence, that they become obſtinate and irrecoverable hereticks.
So in troubling the conſcience, or continuing it in trouble, he perſwades the ſoul in the firſt place, to queſtion every thing that ever it hath had experience of from the firſt moment of convict…on; nay, thoſe things that have been as ſenſible and palpable as can be, yet they muſt now be ſuſpected whether in point of paſt and preſent practice, or in point of comfort. In point of paſt practice, whether it have not ſinned in ſuch or ſuch things, which when done, were done with the fulleſt aſſurance poſſible of their lawfulneſſe. And ſo in preſent practice, hee will ſcarce ſuffer a poor ſoul in ſuch a troubled condition to eat, drink, or ſleep without ſcruple.
A tender conſcience is a great mercy, but a ſcrupulous conſcience is a great affliction. Such a conſcience doth not only hinder a man from that which is evill, but abates much of the life, activity, and comfort that is in good actions.
And ſo in point of comfort. Urge to a ſoul in trouble, Such and ſuch gracious works God hath wrought in you therefore ſure you are one of his: Such experiences you have had, with which you have been formerly ſatisfyed. I queſtion that, (ſaith the ſoul) whether there were any ſuch things or no. I once believed that there were, but I doubt I was then deceived, &c. and ſo I may be now, if I grant any ſuch things as you ſay. A ſoul under this frame, although very well experienced in the School of Chriſt, and who hath been banquetted in Chriſts own Parlour many times, may be turned quite off the hinges meerly by his own over-ſcrupulouſneſſe. The Diſciples were well acquainted with Chriſt, yet when he came to them upon the ſea, they were afraid, thinking it had been a ſpirit, Matth. 14 26. And the reaſon was, they were then in ſuch a Tempeſt, that they feared every thing, and ſo ſuſpected Chriſt himſelf, when he came to relieve them.
Queſt. But what ſhall I do in ſuch a caſe? If I be over-credulous and too eaſie of belief, I may ruin my ſelf that way; and if I bee too ſcrupulous, I may undo my ſelf that way too.
Anſ. (1) Labour for a diſtinct knowledg of the nature of grace in general, and the known Marks by which it is diſtinguiſhed from hypocriſie. And although you labour for the greateſt means of grace, yet enquire diligently into the Signes and Tokens by which you may know the leaſt. I confeſſe, this would be better done before trouble of mind comes. There is a great advantage that a well catechized Chriſtian hath of an ignorant perſon in this preſent caſe; viz. the diſcrimination and diſtinguiſhing true grace from counterfeit. 'Tis bad laying principles in a mind full of confuſion, that (by reaſon of darkneſſe) can ſee nothing diſtinctly. Thoſe ſhould be laid before in tender years, or at leaſt calmer ſeaſons. But if there have been a neglect either in the perſon, or thoſe under whoſe inſpection he hath lived; ſo that he be to learn to ſpell now, when he had need be able to read the works of the Spirit of God diſtinctly; then I would adviſe ſuch a ſoul to ſearch into the Word with the advice of godly Miniſters and Chriſtians after thoſe proper diſtinguiſhing Marks betweene ſincerity and hypocriſie, upon which he may ground his own enquiry after his own condition. If I ſhould make an Hue and Cry after a man, or cry an horſe or cow in …e Market, and know not by what marks to deſcribe him; or if I ſearch among many other cattel for mine own, and know not what Ear-mark, or Fleſh-mark, or Hair-mark they have, I cannot hope but to ſpend my labour in vain. I might ſay the like concerning thy ſpiritual condition. If thou be to ſeek what grace is, under darkneſs, no wonder if thou be ſcrupulous to own it when it is preſented to thee.
But thou muſt take heed here that thou do not enquire after the tokens of the leaſt m…aſure of grace, that thou maiſt reſt in it, and think thou art well enough ſecured to eternity, if thou have but juſt ſo much as denominates thee a child of God. For this is a ſhrewd ſigne that thou doſt not deſire grace, for its own ſake, but meerly as a bridge to heaven; and if thou do ſo, 'tis a thouſand to one but (partly by Gods juſt judgment, and partly by thy own ſpiritual ſloath,) thou wilt be endangered to cut it an inch or two too ſhort to reach the other ſide of the bank. But if thou deſire to know the leaſt meaſure of grace meerly for this reaſon, that thou maiſt not (like an unskilful Gardiner) weed it up when it is tender, for a weed of hypocriſie, but cheriſh it, and water it, and improve it to greater meaſures of perfection, this is a good deſign.
2. Give way to no Scruples without a word. Enquire of thy own heart what word occaſions ſuch a doubt, ſuch a queſtion; and where thou findeſt no word lay it by. This is a good rule in our actings. There is much ſuperſtition oftentimes in Scruples, (if that may be taken for ſuperſtition, which is ſupra inſtitutum, over and above Gods revealed will) and the ground of ſuperſtitious fears, is fancy. The way to confute a ſuperſtitious Worſhipper, is to require a word for his practice; ſo the way to ſilence a ſuperſtitious Scruple, is to demand a Scripture reaſon for it. Why art thou caſt down, O my ſoul, and why art thou thus diſquieted within me? Pſa. 42. 5, 11. and 43. 5. q d. Soul, you are troubled, but is that trouble a warrantable trouble, is it a trouble that God allowes? if ſo, ſhew me his warrant for it. So when Satan purſues thee with Scruples and Fears, and arreſts thee as a priſoner in Gods name, ask him preſently Quo warranto? (as Lawyers ſay) Satan, let me ſee your warrant: 'tis not enough here for him to reply, Thou haſt a deceitful heart, and thou haſt had great experience of it, and there be many hypocrites, and there is much counterfeit gold, &c. Theſe are generals. Ask him by what warrant from the Word he bids thee doubt whether thou be an hypocrite, and thy gold be falſe. If he ſhew not his warrant, fall pell mell upon him, ſpare him not, for an illegal Aſſault and Battery.
3 Wordleſſe Scruples muſt be ſilenced; eſpecially if I either have, or have had (to my beſt and moſt deliberate judgment) ſufficient ground to convince me of the contrary. In ſuch a caſe, if I have been formerly ſatiſfied upon Scripture grounds, I am to reſt in that ſatisfaction; if not, yet if now ſuch grounds be preſented to me, I am bound to receive it, and (at leaſt) to ſilence all Scruples to the contrary. Otherwiſe, the Authority of Gods Word, would be far leſſe with me then that of mine own groundleſſe fancies or Satans vexatious ſuggeſtions. Conſcience is an Officer of Gods, his Deputy-Iudg in the ſoul, and therefore it muſt determine from, and according to the moſt preponderating evidence from the Word of God. As in matters of Law, a Judg is not to hearken to every litigious Lawyer, that puzleth and perplexeth a cauſe, farther then he ſpeaks Law to juſtifie his allegations; but if he can bring none, may and ought to proceed to ſentence, upon thoſe rules of Law and Juſtice, upon which he hath formerly judged in the like caſes, or ſuch as being now urged on the behalf of the Defendant, have nothing of moment objected to the contrary. I know Satan can, and doth often tempt with a Word in his mouth, as he did our Saviour with [It is written,] and ſo without all queſtion doth (where hee ſees the ſoul will not be taken with chaff, or baffled with meer ſcare-crows of groundleſſe ſuggeſtions) urge Scripture in troubling the conſcience. And in ſuch caſes we had need of a Spiritual palate exerciſed to taſte words, as Elihu layes the compariſon, between inward and outward ſenſe, Job 33. 3.
But if all the Scruples of our ſpirits were reduced to this trial, not one to a thouſand but would let fall its ſuite rather then diſcover its weakneſs by the impertinency of its allegations.
Object. But if I have never ſo plain word urged upon me to ſatisfie me, yet (if the Spirit do not make the word ſatisfying) Satan is an impudent Accuſer, and mine own heart is full of darkneſſe, and it will queſtion whether it be day when the Sun ſhines, and (with thoſe that are reſolved to conclude ſnow black) rather condemn the moſt certain of the ſenſes for a miſtake in ſo clear an Object, then acknowledg an error in its own reaſonings.
Anſ. I grant it: Yet this I muſt do in the caſe in hand.
(1) I muſt acknowledg that I ought, or that I ſee no reaſon (at leaſt) why I ought not, to be ſatisfied with ſuch clear evidence, there being ſo little objected that may reaſonably diſparage it.
(2) I ought to condemn, bewayle and pray againſt ſuch unwarrantable ſlowneſſe of believing, where I have ſo much apparent ground.
(3) I ought (at leaſt) to ſuſpend thoſe groundleſſe Scruples for the preſent, and act upon the concluſion which I am convinced, appears moſt juſtifiable from Scripture, (though I cannot apprehend it altogether, beyond queſtion at preſent) as if it were unqueſtionable, till ſome new grounds of more conſiderable weight are urged to obſtruct my proceedings. As in a caſe of Law among men is clear; A man hath a Title to ſuch Lands, as by the advice of Lawyers, and from Law he conceiveth to be good, or (at leaſt) after many debates with an adverſary that obſtructs his quiet poſſeſſion, he ſees not by any thing that can be urged to the contrary, but that his own is the moſt likely Title. If this man enter upon this Eſtate, and uſe it as his own, till the Advarſary produce a more legal evidence then his, and juſtifie it in Court, the man offends not.
So in conſcience. Gods Miniſters that are the Counſellours in its caſes, tell thee according to their beſt knowledge in the Scriptures, that thou art a child of God, and haſt an unqueſtionable Title to him; this they prove by Scripture, compared with the operations of Gods ſanctifying Spirit in thy heart. Satan ſayes no, and thy own miſgiving heart fears leſt he ſay true. However thou ſeeſt no reaſon he brings from Scripture, or at leaſt none ſo weighty as that thou ſeeſt ſufficient cauſe from his allegations to reject thoſe other that make for thee; nay, it may be thy judgment inclines to them, but thy heart is yet fearful and trembling: in ſuch a caſe thou maiſt ſafely practiſe, as occaſion ſerves, upon that concluſion which thou ſeeſt leaſt to weaken. I mean, thou maiſt act as a child of God, apply Promiſes, urge them in Prayer, &c. as if they were thine, till ſome more conſiderable grounds be offe…ed to weaken the former upon which thou actedſt. This I ſay, becauſe I know it is the doubt of ſome precious ſouls, whether they may pray or apply any Promiſes, til they be altogether out of doubt that they are the children of God.
(4) Nay let me ſay more. If thou have but the leaſt ground to hope, that though thou be not a child of God for the preſent, yet thou art no where excluded from a capacity of being ſo; thou maiſt lay hold upon the Promiſes which belong to Saints, ſo far as to improve them to duty, though thou maiſt not ſo far as to build an Aſſurance upon them. And the reaſon is, becauſe the Goſpel becomes mine by my laying hold upon it, and claiming it as mine. And God allowes a Chriſtian an holy violence in entering upon the precious poſſeſſions thereof; the violent Mat. 11. 12take it by force. If a man ſhould never lay hold of a Promiſe till he be aſſured that it belongs to him, he would never lay hold of any: becauſe (as I ſhall tell you more hereafter) Aſſurance that the Promiſes and the things promiſed in them are mine, depends upon my laying hold of them, and claiming them as mine, and therefore cannot go before, in an orderly and ordinary way.
4. Sometimes when mine own ſcrupulous heart will take no ſatisfaction, I ought to lay ſome weight of confidence upon the judgment of others, godly Miniſters, and experienced Chriſtian friends. A ſtander by (ſay we) oftentimes ſees more then the parties in action can ſee themſelves. I believe my Phyſician concerning the ſtate of my body, and my Lawyer concerning the ſtate of my Sute, though (it may be) I have ſtrong inclinations of my ſelf to make a contrary judgment; and upon their judgment, I follow the ones Phyſick, and the others counſel. 'Tis not a matter of ſmall moment, when upon the ſight of thy ſerious humiliation and ſorrow for ſin, earneſt and reſtleſſe deſires after Chriſt and holineſs, and the like ſignes a Miniſter of Chriſt in his name ſhall declare, that (as far as the Word gives him ground to judge of thy caſe) he fully perſwades himſelfe that thou art a child of God. The Lord hath promiſed to confirme the Word of his Servants, and perform the counſel of his Meſſengers, Iſai. 44. 26. And it is not for nothing that he hath promiſed to looſe in heaven what they looſe on earth, Mat. 16. 19. 'Tis true, they may err in the Application; and God is not bound to juſtifie them in their miſtakes. But yet it is as true, that ſeldom doth a godly knowing Miniſter (and ſuch an one only is fit to bee conſulted in ſuch caſes) ſo groſly miſtake the caſe of his Soul-Patient, as to miſ-apply comforts, but upon ſuch grounds as wil hold water according to the Word; and he cannot be ſo much an enemy to thy ſoul and his own, as to go about wilfully to deceive thee.
So may it be ſaid of the judgment of ſerious and experienced Chriſtians, that although they cannot abſolve the troubled ſoul Authoritatively (as Miniſters can) and charge you to reſt in their word in the name of Chriſt; yet they may paſſe a private ſentence upon your condition from the Word, and their own experience; and you are bound not to reject it raſhly and inconſ…derately, but to allow it ſome weight in your ſerious thoughts.
The leaſt that you can allow to the teſtimony of ſuch perſons of both ſorts concerning your eſtate is, (1.) A charitable Interpretation of it, and the grounds upon which they give it; ſo far as to think thus of it; Why may not I (in darkneſs and confuſion of ſpirit) be rather deceived in my judgment of my ſelf, then ſuch perſons, who (as they are free from my diſtempers, and entirely love my ſoul, ſo) have more intimate acquaintance with God, and the light of their own experience to keep them from miſtaking? (2) Hearty prayer to God, that he will make good the words of his ſervants, and open your heart to receive them. (3) A ſuſpenſion of any ſeverer determination or ſentence concerning your ſelf, ſeeing you find ſo many (ſuppoſed abler then your ſelf) to be of another judgment. (4) A ſtriving and labouring with your own hearts by meditation upon the grounds upon which they paſs their judgment of you, to encline them to receive it. (5.) To follow their advice and counſel (grounded thereupon) as far as poſſibly you can, and to blame your ſelves before God when you do not do ſo. Iſai. 50. 10. Who is there among you that feareth the Lord, and [obeyeth the voice of his ſervant,] that walketh in darkneſs? &c.