The Spirit of Bondage and Adoption, Treatise 2 · Chapter 37
CHAP. XXXVII. The way how to diſcard them.
THis alſo gives a ſtanding Rule to us concerning the entertainment of ſoul-terrours after Converſion and Aſſurance. If they have no warrant from the Spirit of God, then why wilt thou entertain ſo much as a conference with them? I think, uncomfortable thoughts ought to be caſt out without diſpute, as blaſphemous and atheiſtical ſuggestions in ſome caſes.
Q. But how far, and in what caſes may it be be lawful to reject ſuch thoughts as tend to the queſtioning of Aſſurance formerly received, without diſpute? For it ſeems, the caſe of blaſphemous and atheiſtical ſuggeſtions, and theſe we are now ſpeaking of, differs very much. Thoſe being at firſt bluſh (by any ſoul competently enlightned) to be diſcerned to be contrary to the expreſſe word of God, and ſo matters out of all diſpute: theſe (it may be) pretending ground from the Word; and being in their own nature ſuch as I am allowed to diſpute.
A. It is true, there is ſome difference between the matter of the ſuggeſtions themſelves: but yet as to mee and my caſe, they may be (in effect) the ſame. For I may by a preceding Aſſurance from the Spirit of God, be as much aſcertained that I am a child of God, as I am, that there is a God, or concerning any other fundamentall point of Faith: So that I may be very well allowed the ſame way of proceeding in the one caſe, which I am preſcribed in the other.
And I conceive I may doe ſo in theſe caſes.
1. When the preſent Doubts or Diſputes concerning my condition, are not handed to me in the way and method of divine motions. Gods uſuall way of putting the ſoul upon enquiry concerning its own condition (to ſuch as enjoy Ordinances) being under the adminiſtration of them. If therefore without any ſuch ground, whether from the private working of my own thoughts, or from ſuch injections, as I can give no account of, I begin, after aſſurance, to fall a queſtioning mine own condition; I may wel fear the hand of Satan is in this, and I may ſilence them for the preſent, as coming to trouble my peace without a warrant. As if an Arrest ſhould be laid upon me, out of the ordinary way of Law, I may defend my ſelf by force, or eſcape by ſleight, and the Law will judg me in ſo doing to have done no more then what I might lawfully do.
2 When the preſent Diſpute concerning my ſtate and condition is impoſed upon me under ſuch circumſtances as render it unlikely to be managed candidly, cleerly, and impartially; ſo that there is no likelyhood but it ſhould rather end in confuſion, and further diſturbance, then peace and ſolid ſatisfaction.
If I ſhould be provoked to diſpute with an adverſary concerning ſuch or ſuch a point, at a time when I am not furniſhed with ſuch helps as a diſputant in that caſe may lawfully require, at ſuch a time when my mind, by reaſon of ſome great oppreſſion, or other buſineſſe is not at liberty to recollect its ſtrength, or before ſuch Judges as are already prepoſſeſſed by him, and ſtrongly engaged on his ſide, &c. I may very juſtifiably decline it, and anſwer his challenges with ſilence, and provocations with ſlighting, ſeeing ſo diſingenuous a carriage on his part deſerves no other: So, when I am ſollicited to put my evidences for ſalvation in diſpute, at ſuch a time when I want my wonted influences from the Spirit of God, when (as the Church Pſalm 74. 9.complains in another caſe) I ſee not my tokens, when my ſpirits are overwhelmed, and ſwallowed up with the oppreſſion of ſoul-troubles; when laſtly, I perceive, I muſt plead my cauſe before ſenſe and reaſon, who are already prepoſſeſſed, and fee'd on the adverſaries ſide, I may very juſtly refuſe to enter the liſts upon ſuch terms, and reflect the diſgrace of ſo diſhonourable a challenge upon my adverſary, before God and conſcience.
3. When I find ſuch doubts concerning my condition injected, or ſuggeſted upon Deſigne, to hinder and diſturbe mee in ſome preſent ſervice▪ wherein I have ſpecial uſe of Aſſurance. To put them off, at leaſt, till a more convenient time (in ſuch a caſe) is a ſpecial part of ſpiritual wiſdome. It is found by the uſual experience of Gods Saints, that when they have moſt to do for their Aſſurance, they ſhall have it moſt to ſeek. Suppoſe when they go to pray, eſpecially upon any extraordinary occaſion, when they addreſſe themſelves to the Sacrament of the Lords Supper, when they are under ſome heavy affliction, it may be when they are in ſome ſort called forth to ſuffer for God. Now it is plain, that when our doubts and troubles of ſpirit (in our obſervation) uſually returne upon us at ſuch ſeaſons; they are then injected upon a ſpecial deſigne to hinder us in the preſent ſervices. Wherefore, ſeeing by admitting ſo much as a diſpute upon them, at ſuch a time, I yield the Divell his known deſigne, I may very ſafely reject them; except I think it a courſe more eligible, to gratifie the enemy of Gods glory, and mine own good, with the neglect, or heartleſſe performance of a duty, then to break through a bug bear impediment purpoſely laid in my way, and ſet about it with that furniture which God hath graciouſly vouchſafed to enable me thereunto.
And ſo much ſhall ſuffice for the Anſwer of this caſe concerning the way of turning a troubleſome incruder out of doors.
But it may be farther objected.
Object. But they pretend ſtill they come from the Spirit, & (ſeeing you tell me the beginnings of them, & occaſional grounds of them may be from the Spirit of God, and I find withal that they have grown out of ſuch works of the ſpirit as you have but now deſcribed) how ſhall I know how farre the Spirit of God leads me, and where Satans work begins, that I may ſubmit to the one, and reſiſt the other?
Anſ. In general (ſeeing I have before given you ſome non-ultra's beyond which the Spirit cannot go, and therefore muſt referre you to thoſe for particulars) (I ſay, in general.)
That whiles nothing is preſſed upon you, but what may ſtand with the ſuppoſal of a renewed eſtate; what ever motions yeild you your title to God and grace, and (neither in their nature or in their grounds) tend to weaken your evidences, muſt be obeyed as the motions of Gods Spirit, though never ſo harſh or unpleaſing, as farre as they have any command or allowed example in the word. You muſt not take it for a motion of Satan, that bids you repent of, confeſſe, mourn for renewed ſinnes, that bids you examine your heart and ways, and turn to the Lord under afflictions, &c. But if ſuch motions be improved to the queſtioning of the whole work of God upon the ſoul, this is ſuſpicious, and ſo farre you muſt not go along with it.