The Spirit of Bondage and Adoption, Treatise 2 · Chapter 35 – Chapter 36
CHAP. XXXV. The cauſes of Legal Terrours in Saints.
Queſt. WHat then is the cauſe of thoſe Legal terrours which after Converſion and Aſſurance many times ſurprize the hearts of Gods people?
Anſw. The main and principal cauſe is Satan, who combining with our own ſuſpitious, and diſtruſtful, or melancholy ſpirits, or by divine permiſsion, or (laſtly) by taking the work of Gods Spirit out of his hand, brings us into this darkneſſe, Pſal. 143. 3. The enemy hath perſecuted my ſoul, he hath made me to dwell in darkneſſe like thoſe that have been long dead. I have long ago buried all my comforts, and they are almoſt quite out of remembrance. And the great cauſe of all this is the enemy of my ſoul; called [the enemy] by a ſpecial Emphaſis, becauſe the moſt deadly malicious enemy the Saints have. He ſowes all manner of Tares of corruptions, tentations, doubts in Gods field, the hearts of Saints. Now this he doth (as but now I hinted)
(1) Partly, by combining with our owne ſuſpicious hearts, and increaſing jealouſies when there is no cauſe of ſadneſſe, as many times he doth. The heart that knowes its own wickedneſſe and deceitfulneſſe, many times rejects ſound and ſolid joy in the Holy Ghoſt as a deluſion, meerly upon ſuſpicion and warineſſe, occaſioned by its former experienced liableneſſe to ſelf-deception. Now here Satan ſtrikes in, and increaſeth the jealouſie that the heart hath of it ſelf. As a malicious tale-bearer, that finds ſuſpicions ready to break out ever and anon between friends, is at hand perpetually to blow the coals, and hinting to them both ſeverally, ſuch and ſuch preſumptions of each other, till at laſt he have weakned all mutual confidence, and made an irreparable breach between them. Fie, fie, (ſaith the old Serpent) wilt thou believe theſe comforts and joyes are real, and from the Holy Ghoſt? Doſt thou know thy owne heart no better? Dost thou not remember how it ſpake peace to thee heretofore, and all the Miniſters in the Countrey could not perſwade thee that thy condition was not ſafe then? and ſince, doſt thou not remember how when thou wenteſt to examine and ſearch thy ſelf, it hid ſins by pretences, and excuſes, and Apologies? And why ſhould it not deceive thee now, as well as then? Now here, many times the ſoul gives up, and yeilds to Satans ſuggeſtions, and damns all its comforts for meer fantaſies and dreams, and all its Aſſurance for an imposture. Nay, it may be, if the ſoul plead the marks and tokens of the Spirits concurrence in that Teſtimony, then Satan begins to take the matter upon himſelfe. Alas, (ſaith he) and doſt thou not know that Satan can turne himſelf into an Angel of Light, and by 2 Cor. 11. 14.conſequence eaſily cheat a credulous heart into a belief that his deluſions are the teſtimonies of the Spirit of God? &c.—Sic not us Ulyſſes? Art thou ſo unacquainted with that ſubtil enemy, that thou canſt take every fair pretence of his for Goſpel, and adventure thy ſoul upon it?
(2) Partly, by combining with a meer melancholy diſtemper. Melancholy is muſing and thoughtful. 'Tis a temper of body which is the Divels Anvil, whereon he hammereth all manner of temptations, all manner of deadly weapons to wound the ſoul. He hath a mighty power upon the fantaſie, and can ſuggeſt things to it, as he pleaſeth. The phantaſie or imagination, is the Looking-glaſs of the ſoul, in which all things by reflection, are firſt diſcovered to it. Now 'tis eaſie for Satan to repreſent in this glaſs what bugbear ſhapes he pleaſeth to affright the ſoul withal, & by a kind of fixed entertainment of the thoughts with ſuch objects of terror and affrightment, to make ſuch ſtrong impreſſions upon the whole ſoul, abuſed by meer phantaſies, as no reaſonings or perſwaſions whatſoever can remove. That ſtrange affection of the phantaſie, which (ſome ſay) perſwaded Nebuchadnezzar that he was a real beaſt, Dan. 4.(and the frequent parallels to this in Wierus de praeſtigiis. Virg. Eclog. 8.humane Writings, render ſuch an Interpretation not incredible) many times is the infirmity of good ſouls, that dwell (as was ſaid of Galba's wit) in the bodies of the moſt Ingenium Galbae malè habitatdreggy part of living earth, of a melancholy conſtitution. So that 'tis no wonder, if Satan, acting the phantaſie many times, the ſoul really be perſwaded into horrid apprehenſions of its owne condition. And to ſtrengthen the belief of the ſoul in ſuch deluſions, he can preſent ſtrange ſpectra, images and repreſentations of terrour to the very outward ſenſes, by which ſuch inward apprehenſions are oftentimes fortified and increaſed. He doth (like a cunning Fiſher) mud the water, that his nets may be leſſe diſcerned. And thence (in ſuch caſes) perſons under ſuch a condition, are
1 Many times to believe others more then themſelves, as ſuſpecting ſuch deluſions of their own fancies.
2 To labour after means of removing bodily diſtempers, that the ſoul may be more it ſelf, being leſſe clogged with a diſtempered body; the body in ſuch a caſe is the ſouls priſon
3 To admit of lawful avocations from the continued meditation of ſuch ſubjects, as by their fixing on the fantaſie are hard to be removed. The very humor of melancholy is a dull, heavy humour, that muſt be ſtirred as much by exerciſe as Phyſick. And ſo muſt the fantaſies that it begets be cured by avocations.
(3) Partly, by the permiſſion and allowance of God, (God giving the ſoul over in ſome caſes into his hands (as he did Job once) to do with him what he will, only ſparing his Job 2. 6.life) for ſome notorious affronts offered to his Spirit, and abuſes of his favour to ſome bold intrenchments upon his Majesty and Authority, or ſome other like cauſe. And in ſuch a caſe (God withdrawing) it is no hard matter for Satan to improve ſuch a ſenſible defect and decay of influence, to infer a ſouls utter rejection by God. The truth is, we live much by ſenſe as well as fantaſie, not only in humane affairs but even in Divine. And when faith is at low water (as ordinarily it is upon Gods with-drawings) then is ſenſe moſt predominant. Now the Divel can make ſtrange concluſions appear undeniable in ſuch caſes, if you will allow him to argue from what you feel. Doſt not perceive (will he ſay to the ſoul) that God caſts out all thy prayers, regards not the voice of thy groanings, how he will not be perſwaded to give thee one ſmile, though thou wooe him never ſo much? And wilt thou (contrary to all ſenſe and experience) ſtill believe that he loves thee? Did he ever cruſh any ſoul under his feet, that he did not kick into hel at laſt? And no wonder if Satan when hee hath the command of all the Ports and Advenues of the ſoul, wil let it receive no intelligence but what he pleaſeth, and uſe it to ſuch daily objects as augment its Terrors, if he raiſe ſuch miſts as hinder it from diſcerning any thing diſtinctly.
(4) Partly, by taking the work out of the Spirits hand, as ſometimes he doth (the Lord permitting it alſo for ſecret Reaſons of his own.)
And hereof I ſhal ſhew you ſome inſtances by which you may judg of his dealing in other the like caſes.
1 Many times the Spirit ſtirrs up the ſoul to examine its growth in, and improvement of grace (poſſibly upon occaſion of ſome late notable delays) and to endeavour a recovery of loſt ſtrength, a quickning of what is ready to dye. This motion being from the Spirit thus far; now Satan takes it up, and from felt barrenneſſe and deadneſſe, ſtirs up the ſoul farther to enquire afreſh whether ever that were true grace that is now ſo barren; whether ſuch a tree had ever any life, that manifeſts ſo little growth?
2 Many times the Spirit ſets home the conſideration of ſome affliction, and puts the ſoul upon enquiry why the Lord thus contends with it. Now comes in Satan and alters the Queſtion, and puts the ſoul upon the enquiry, Whether ſuch afflictions may ſtand with Gods love or no?
3 Many times the Spirit ſtirs up to repentance, and recovery from grievous falls. Satan takes up this work, and puts the ſoul upon queſtioning, whether ever it had any grace, ſeeing there is yet in the heart a liableneſs to ſuch great corruptions? This I touched before.
Thus you ſee whence the terrors that ſurprize Saints after converſion and Aſſurance do ariſe; and ſo the Theſis cleared from miſtakes. Proceed we now to the Application of it.
CHAP. XXXVI. Saints convinced of folly, in giving way to troubling thoughts after converſion and Aſſurance.
I. THerefore (for Application)▪
(1) Hence the Saints of God may ſee how little Reaſon or Warrant they have to juſtifie themſelves in admiſſion of ſ…ulfetters after converſion, but eſpecially after Aſſurance.
1 Will a man think it were a diſcreet act in himſelf, to be afraid of every leaf that ſtirs, and ſtartle at every reed that ſhakes? A wiſe man when he is in quiet poſſeſſion of what he enjoyes, will ſee good Authority ere he will be diſpoſſeſſed upon any pretence whatſoever. The Divel never brings a true Authority for the diſturbance of any Saints peace. I am bound to take notice of no Authority in matter of inward trouble and peace but that of Gods Spirit. My Conſcience is his Throne; and I cannot anſwer it unto God if I permit Satan to uſurp it. I ought to be able to diſcover that counterfeit, and oppoſe him, though he come as an Angel of light; how much more when he comes like a Prince of darkneſſe?
2 What account can I give to the Spirit of God, the Comforter, for reſigning, ſo ſlightly, the Garriſons of ſtrength, the grounds of gracious Aſſurance which he hath put into my hands? Saints muſt make as much conſcience of parting with their comforts without ſufficient cauſe, as of embezelling any thing elſe, with which God intruſts them. Friends, we are accountable for our Comforts, and therefore it will concern us not to be eaſily cheated of them. They are precious things. The joy of the Lord is our ſtrength. Nehem. 8. 10.If we betray our ſtrength by loſing our comforts, how ſhall we anſwer the robbing God of ſo much ſervice as he may loſe from us thereby?
3 How ſhall we anſwer the miſchief that may accrew to others, who uſed in troubles and diſtempers of mind to have recourſe to our counſels and experiences? See Job 4. 2, 3, 4, 5, 6. If I muſt not prodigally throw away my eſtate, nay, if I muſt labour with my hands that I may have to give the bodily food to him that needeth. Certainly, I muſt (even in meer charity to others) endeavour to maintain that ſpiritual joy which is their refreſhment.