Book 1, Chapter 10: Distress from the Temptation of Blasphemy

Of the third special distress, arising of the tentation of blasphemy.

The third kind of trouble of mind, is that which arises of the tentation of blasphemy, which in regard of the vileness and ugliness thereof: is not amiss termed by some, the foul tentation. And it is, when a man is troubled in his mind, with blasphemous cogitations, and thoughts, directly against the majesty of God, the Father, the Son, and the Holy Ghost. As for example: to think that God is not just, or merciful; that he accepts men's persons: that he has not knowledge of things, that are done here below, or at least that he does not regard them: that God cannot do this or that: that he is injurious to some men, and partial to others, &c. These and such like blasphemous thoughts there be, which are not fit to be uttered among men, forasmuch as they are most horrible, and execrable, as any can be conceived.

Sect. 1.

That we may the better know this temptation, let it be considered, what are the forerunners thereof, and by what means it takes place in the heart possessed of it.

Sometimes it comes, merely and only of the suggestion of the Devil; which troubles the phantasy, even of those which are in that regard innocent, and casts into their hearts impure and ungodly thoughts. Sometimes again, it comes upon men, by an evil custom: when as they willingly lend their ears, to lewd and cursed speeches, that immediately tend to the dishonor of God, or the willful abuse of his word, his judgments, and mercies; and upon the hearing, either give their applause and approbation, though not expressly; or do not hinder or stay them, as much as in them lies. Otherwhiles, it creeps into the heart of man by degrees, when he begins to wax cold in God's service, to make little conscience of those duties, that immediately concern his worship, and consequently inures himself, to the taking of the name of God in vain, by often and causeless swearing, forswearing, cursing, &c. By these and such like means, is this foul and horrible tentation conveyed into the mind of man.

Now the danger of it, whether it arises from these, or any other causes, is exceeding grievous, specially to those, that have begun to choose the way of truth, and to apply their hearts to serve God, and to fear his name. For it brings forth strange and fearful effects; as namely, desperation, and manifold horrors and troubles of mind. Yes, diverse persons have hereupon been astonished in such sort, that they have been moved to make dispatch of themselves; being in their own judgment no better, than the very firebrands of hell.

Sect. 2.

Now for the curing of this wonderful trouble and distraction of conscience, two things are to be done: to wit, inquiry must be made into the next causes, from where this tentation should arise: and after that, the remedy is to be applied.

For the first. Inquiry is to be made, whether the present distress, had his beginning from the thoughts of a man's own mind, or from the suggestion of the Devil. For this is in all likelihood, the next way to minister comfort, to the afflicted party.

It may be said, How shall a man discern the thoughts that are from the Devil, from his own thoughts? Ans. He shall know them by sundry notes.

First by the entrance of them into the mind. For those that come from the Devil, come speedily, as lightning into a house: and they are after a sort, forced into the mind by violence, so as the party cannot avoid them; and they come into the mind again and again, yea a thousand times in a day, so as by their often coming, they weaken the memory, dull the senses, weary and confound the brain. These are thoughts that come from the Devil, and by him are conveyed from without, into the mind of man. And if such cogitations, were from a man's own self, they would not come with so great vehemence and celerity, but with leisure; and they would rise with more moderation, and less violence. Yes further, the frequent use of them would not produce so many, and so fearful effects as it does.

Secondly, such thoughts may be discerned, to come from the Devil, by this sign, because they are directly against the very light of nature, the sparks whereof are not quite extinct in us by sin. For every man thinks reverently of God by nature. But these cogitations are most wicked and devilish, fastening upon God, things that are most vile and monstrous: whereas commonly, the thoughts that arise from ourselves, are not against the light of nature, though they be most corrupt.

The third sign is, that at the first conceiving of them, the party is smitten with an extraordinary fear, his flesh is troubled; and oftentimes, sickness and faintings do follow. But the thoughts that men conceive of themselves, cause neither fear, nor fainting, nor sickness.

Fourthly, blasphemous thoughts cannot come ordinarily from the heart of any, save of those alone, that are of reprobate minds. But the parties that are thus distressed, are honest, civil, and such as profess the Gospel, at least in show; yes, sometime they befall such, as are the true members of Christ. Therefore it is manifest, that they come from without, even from the Devil casting them into the mind, and not from within a man's own self.

In the next place, inquiry must be made, whether the party does approve, love, and like these and such like thoughts, or no? To this he will answer, if he be asked, that he abhors them as the Devil and hell itself. Thus even natural men will answer, and that truly.

After inquiry thus made, the remedy is to be applied. And the first and principal remedy, pertains to doctrine, and instruction: in which the party is to be informed of his or her estate; namely, that the foresaid blasphemies, are not his sins, but his crosses. For they are the Devil's sins, and he shall answer for them: and they are not ours, till we entertain, receive, approve, and give consent to them.

For proof hereof, let this be considered, that unclean thoughts which have their residence in the mind of man, are of two sorts: inward, and outward. Inward are such, as have their original from the flesh, and arise of the corruption of man's nature, though stirred up by the Devil. And these, at the very first conceiving, are our sins, though they have no long abode in our minds: and they are directly forbidden, in the tenth commandment. Outward thoughts are those, which have relation to an outward cause or beginning: of which sort are those evil thoughts, that be conveied into the mind by the Devil: and if we take no pleasure in them, nor yield consent to them, they are not to be accounted our sins, but the Devil's, by whom they are suggested. The truth hereof appears in Christ's example; into whose mind the devil cast this blasphemous temptation, thereby moving him to infidelity, covetousness, and idolatry: which nevertheless were not his sins, because his holy heart gave not the least approbation to them, but abhorred and repelled them, and therefore was free from any taint of sin, in or by them.

This distinction of thoughts must be remembered. For hence it follows, that blasphemous thoughts, not consented to by us, are not our sins, but the Devil's. Even as in like case, when one wickedly disposed, solicits another to treason, or murder: if the said party listen not, nor yield thereto, he cannot be holden guilty of those crimes. Therefore, men must not fear those kind of thoughts overmuch: at least, if they please not themselves overmuch in them: because, though they be indeed their crosses, yet are they not their personal sins, for which they shall incur the wrath and displeasure of God. Again, they must let them go as they come: they are not to strive against them, for the more they labor to resist them, the more shall they be entangled with them.

The second thing to be used in way of remedy, for the staying of the mind in this temptation, is, that though it should be granted, that the foresaid evil and blasphemous thoughts are our sins, yet we are to remember, that they may through the mercy and goodness of God, be pardoned: if they be heartily and unfeignedly repented of: yes further, that neither they, nor any other sins (except that against the Holy Ghost) do condemn him, that prays against them, and is heartily sorry for them.

It was Paul's complaint (Romans 7:19), that he did not the good which he would do, speaking of the inward endeavor of his heart: and again, that he did the evil which he would not, meaning in respect of the corruption of his nature. Now upon this, that he endeavored to do that, which was agreeable to the will of God, that he loathed and detested the contrary, and strove against his corruptions, how did he comfort himself? Mark the words following (v. 20): If I do that I would not: that is to say; if against my general purpose, I sin against God; if I be sorry for it, if I be displeased with myself, because I can not obey God, in that perfection I desire, it is no more I that do it, but sin that dwells in me. From this example of Paul I gather, that if any man, have in his mind evil thoughts, and does (as Paul did) grieve, because he thereby offends God; if he does abhor them, and pray against them; he shall not be condemned for them; they shall never be laid to his charge. The party then that is troubled with these thoughts, may upon these grounds, stay his mind; and comfort himself. For if he shall not be condemned for them, then let him not fear them above measure.

The third point to be remembered is, that the party must not be alone. For this temptation begins, and is confirmed and increased by solitariness; and the parties thus distressed, love to be apart by themselves, from the society of others. And for that cause, in case they be liable to this distress, they must use to converse with such company, as may afford them matter of speech and conference meet for them, and may exercise their minds with heavenly meditations in the word, and singing of Psalms, and such like fit and convenient recreations. Our first parent Eve was tempted by Satan, when she was apart from Adam: and our Savior Christ, when he was alone out of company and society, then did the Devil most maliciously assault him, with strong and powerful temptations in the wilderness.

The fourth point, to be remembered of the party troubled is, that he must as heartily and earnestly repent him, of those his evil thoughts, as of evil words and deeds. For the truth is, because men are loose-minded, and have no more care of their thoughts, then commonly they have; therefore the Lord justly suffers the Devil to plague and torment them, by conveying into their hearts, most vile and damnable cogitations. Furthermore, the said party must labor to be renewed in the spirit of his mind, that is, to have his mind enlightened by the spirit, whereby he may know and understand the will of God in his word. After repentance for evil thoughts, there must follow watchfulness, and a careful circumspection over all his ways; but principally he must have an eye to his heart, the fountain of all. Keep your heart with all diligence, says Solomon: that is, above all things see that you counterguard your thoughts, desires, motions, and affections.

That the heart of a man may be guarded, two rules are to be observed. First, that the word of God dwell plentifully in it, by daily meditation of the commandments, promises, and threatenings revealed in the same. It is noted by David, as a property of a blessed man, that he exercises himself in meditation of the Law of God, day and night (Psalm 1). By this means the heart will be cleansed, and purged from unclean and polluted motions, and so guided and directed, that it swerve not from God. This rule is of special use. For therefore do men hatch, and breed evil thoughts in their hearts, because they are not taken up with holy meditations: and hence it is, that the heart of man, is made even a prey to the Devil, because the word of God is not lodged therein. Excellent was the practice of David in this case, who kept the word of God in his heart, that he might not sin against him.

The second rule of the keeping of the heart, is to establish our thoughts by counsel. It is the wise man's advice in so many words (Proverbs 20:18), wherein he would teach us, that it is the property of a worldly wise man, in matters of weight, not to trust to his own wit, but to follow the direction and counsel of wise and skillful men. And if this be a sound course in matters of the world, much more ought it to be taken, in the main matters of religion, and conscience, concerning the heart and soul of man. And therefore by the law of proportion, it gives us direction, not once to think or conceive, so much as a thought, but upon advice and direction taken at God and his word. Your testimonies (says David) are my delight; and my counselors. And what benefit had he by taking such a course? Surely, by the word of God, which was his continual meditation, he got understanding, he became wiser than the ancient; it made him to hate all the ways of falsehood: it kept him from declining from God, either to the right hand, or to the left. The same rule must be practiced of us, in the use of our senses, our speeches, and actions, and then shall the heart be kept clean, and free from these temptations.

And seeing this temptation is so dangerous and fearful, as has been said, and does often befall men; our duty is to make conscience, of practicing the foresaid rules continually. And thus much concerning the third kind of distress of conscience.