The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.

CHAP. X.

Of the third Speciall Distresse, arising of the Tentation of Bla∣sphemie.

THe third kind of trouble of mind, is that which ariseth of the Tentation of Blasphe∣mie, which in regard of the vilenes and vglinesse thereof: is not amisse tearmed by some, the foule Tentation. And it is, when a * 1.1 man is troubled in his minde, with blasphe∣mous cogitations, and thoughts, directly a∣gainst the Maiestie of God, the Father, the Sonne, and the Holy Ghost. As for example: to thinke that God is not iust, or mercifull; that he accepteth mens persons: that he hath not know∣ledge of things, that are done here below, or at least that de doth not regard them: that God cannot doe this or that: that he is iniurious to some men, and partiall to others, &c. These and such like blasphemous thoughts there be, which are not fit to be vttered amongst mē, forasmuch as they are most horrible, and ex∣ecrable,

as any can be conceiued.

Sect. 1.

That we may the better know this Temp∣tation, * 1.2 let it be considered, what are the fore∣runners thereof, and by what meanes it takes place in the heart possessed of it.

Sometimes it commeth, meerely and one∣ly of the suggestion of the Deuill; which troubleth the phantasie, euen of those which are in that regard innocent, and casteth into their hearts impure and vngodly thoughts. Sometimes againe, it comes vpon men, by an euill custome: when as they willingly lend their eares, to leude and cursed speeches, that immediately tend to the dishonour of God, or the wilfull abuse of his word, his iudge∣ments, and mercies; and vpon the hearing, either giue their applause and approbation, though not expressely; or doe not hinder or stay them, as much as in them lyeth. Other∣whiles, it creepes into the heart of man by degrees, when he beginnes to waxe cold in Gods seruice, to make little conscience of those duties, that immediately concerne his worship, & consequently inures himselfe, to the taking of the name of God in vaine, by often and causelesse swearing, forswearing, cursing, &c. By these and such like meanes, is this foule and horrible tentation conua••∣ed into the minde of man.

Now the danger of it, whether it ariseth

from these, or any other causes, is exceeding grieuous, specially to those, that haue begun to chuse the way of truth, and to applie their hearts to serue God, and to feare his name. For it bringeth forth strange and fear∣full effects; as namely, desperation, and mani∣fold horrors & troubles of minde. Yea diuers persons haue hereupō bin astonished in such sort, that they haue bin mooued to make dis∣patch of themselues; beeing in their owne iudgement no better, then the very firebrands of hell.

Sect. 2.

Now for the Curing of this wonderfull trouble and distraction of Conscience, two * 1.3 things are to be done: to wit, Inquirie must be made into the next causes, whence this Tentation should arise: and after that, the Re∣medie is to be applied.

For the first. Inquirie is to be made, whe∣ther the present distresse, had his beginning from the thoughts of a mans owne minde, or from the suggestion of the Deuill. For this is in all likelyhoode, the next way to mini∣ster Comfort, to the afflicted partie.

It may be said, How shall a man discerne the thoughts that are from the Deuill, from his owne thoughts? Ans. He shall know them by sundrie notes.

First by the entrance of thē into the mind. For those that co••e from the Diuill, come

speedily, as lightning into a house: and they are after a sort, forced into the minde by vi∣olence, so as the partie cannot auoide them; and they come into the minde againe and a∣gaine, yea a thousand times in a day, so as by their often comming, they weaken the me∣morie, dull the senses, wearie and confound the braine. These are thoughts that come from the Deuill, and by him are co•…•…uaied from without, into the minde of man. And if such cogitations, were from a mans own self, they would not come with so great vehemē∣cie and cel••ritie, but with leisure•• and they would rise with more moderation, and lesse violence. Yea further, the frequent vse of them would not produce so many, and so fearfull effects as it doth.

Secondly, such thoughts may be discer∣ned, to come from the Deuil, by this signe, because they are directly against the very light of nature, the sparkes whereof are not quite extinct in vs by sinne. For euery man thinkes reuerently of God by nature. But these cogitations are most wicked and deui∣lish, fastning vpon God, things that are most vile and monstrous: whereas commonly, the thoughts that arise from our selues, are not against the light of nature, though they be most corrupt.

The third signe is, that at the first concei∣uing of them, the partie 〈◊〉〈◊〉 smitten with an extraordinarie feare, his flesh is troubled; and

oftentimes, sicknes and faintings doe follow. But the thoughts that men conceiue of thē∣selues, cause neither feare, nor fainting, nor sicknes.

Fourthly, blasphemous thoughts cannot come ordinarily from the hart of any, saue of those alone, that are of reprobate mindes. But the parties that are thus distressed, are honest, ciuill, and such as professe the Gos∣pell, at least in shew; yea sometime they be∣fall such, as are the true members of Christ. Therefore it is manifest, that they come from without, euen from the Deuill casting them into the minde, and not from within a mans owne selfe.

In the next place, Inquirie must be made, whether the partie doth approoue, loue, and like these and such like thoughts, or no? To this he will answer, if he be asked, that he abhors them as the Deuill and Hell it selfe. Thus euen naturall men will answer, & that truly.

After Inquirie thus made, the Remedie is to be applied. And the first and principall re∣medie, pertaines to doctrine, and instruction: in which the partie is to be informed of his or her estate; namely, that the foresaid blas∣phemies, are not his sinnes, but his crosses. For they are the Deuils sinnes, and he shall answer for them: and they are not ours, till we intertaine, receiue, approoue, and giue consent vnto them.

For proofe hereof, let this be considered, That vncleane thoughts which haue their residence in the minde of man, are of two sorts: Inward, and Outward, Inward are such, as haue their originall from the flesh, and a∣rise of the corruption of mans nature, though stirred vp by the Deuill. And these, at the ve∣ry first conceiuing, are our sins, though they haue no long abode in our mindes: and they are directly forbidden, in the tenth comman∣dement Outward thoughts are those, which haue relation to an outward cause or begin∣ning: of which sort are those euill thoughts, that be conueied into the minde by the De∣uill: and if we take no pleasure in them, nor yeeld consent vnto them, they are not to be accounted our sinnes, but the Deuills, by whome they are suggested, The truth here∣of appeares in Christs example; into whose minde the deuill cast this blasphemous tenta∣tion, thereby moouing him to infidelitie, co∣••etousnes, and idolatrie: which neuerthelesse were not his sinnes, because his holy-heart gaue not the least approbation to them, but abhorred and repelled, them, and therefore was free from any taint of sinne, in or by them.

This distinction of thoughts must be re∣membred. For hence it followes, that blas∣phemous thoughts, not consented to by vs, are not our sinnes, but the Deuills. Euen as in like case, whē one wickedly disposed, solli∣cites

another to treason, or murder: if the said partie listen not, nor yeild thereto, he cannot be holden guiltie of those crimes. Therfore, men must not feare those kind of thoughts ouermuch: at lest, if they please not thēselues ouermuch in them: because, though they be indeede their crosses, yet are they not their personall sinnes, for which they shall incurre the wrath and displeasure of God. Againe, they must let them goe as they come: they are not to striue against them, for the more they labour to resist them, the more shall they be intangled with them.

The second thing to be vsed in way of re∣medy, for the staying of the mind in this ten∣tation, is, that though it should be graunted, that the foresaid euill and blasphemous thoughts are our sinnes, yet we are to re∣member, that they may through the mercie and goodnesse of God, be pardoned: if they be heartily and vnfeinedly repented of: yea further, that neither they, nor any other sins (except that against the Holy Ghost) doe condemne him, that praieth against them, & is heartily sorrie for them.

It was Pauls complaint, Rom. 7. 19. That he did not the good which he would doe, speaking of the inward indeauour of his heart: and a∣gaine, that he did the euill which he would not, meaning in respect of the corruption of his nature. Now vpon this, that he indea∣uoured to doe that, which was agreable to

the will of God, that he loathed and detested the contrarie, and stroue against his corrupti∣ons, how did he comfort himselfe? Marke the wordes following, v. 20. If I doe that I would not: that is to say; if against my generall pur∣pose, I sinne against God; if I be sorrie for it, if I be displeased with my selfe, because I can not obey God, in that perfectiō I desire, It is no more I that do it, but sinne that dwelleth in me. Frō this example of Paul I gather, that if any man, haue in his minde euill thoughts, and doeth (as Paul did) grieue, because he therby offendeth God; if he doe abhorre them, and pray against them; he shall not be condem∣ned for them; they shall neuer be laid to his charge. The partie then that is troubled with with these thoughts, may vpō these grounds, stay his minde; and comfort himselfe. For if he shall not be condemned for them, then let him not feare them aboue measure.

The third point to be remembred is, that the partie must not be alone. For this Tenta∣tion beginnes, and is confirmed and increa∣sed by solitarinesse; and the parties thus di∣stressed, loue to be apart by themselues, from the societie of others. And for that cause, in case they be lyable to this distresse, they must vse to converse with such company, as may afford them matter of speech and confe∣rence meete for them, and may exercise their mindes with heauenly meditations in the word, and singing of Psalmes, and such like

fitte and conuenient recreations. Our first parent Eue was tempted by Satan, when shee was apart from Adam: and our Sauiour Christ, when he was alone out of companie and societie, then did the Deuill most mali∣tiously assault him, with strong and power∣full tentations in the wildernes.

The fourth point, to be remembred of the partie troubled is, that he must as heartily and earnestly repent him, of those his euill thoughts, as of euill wordes and deedes. For the truth is, because men are loose-minded, and haue no more care of their thoughts, then commonly they haue; therefore the Lord iustly suffers the Deuill to plague and torment them, by conuaying into their hearts, most vile and damnable cogitations. Furthermore, the said partie must labour to be renued in the spirit of his minde, that is, * 1.4 to haue his minde inlightened by the spirit, whereby he may know and vnderstand the will of God in his word. After repentance for euill thoughts, there must follow watch∣fulnesse, and a carefull circumspection ouer all his waies; but principally he must haue an eye vnto his heart, the fountaine of all. Keepe thine heart with all diligence, saith Salo∣mon: that is, aboue all things see that thou * 1.5 countergard thy thoughts, desires, motions, and affections.

That the heart of a man may be guarded, two rules are to be obserued. First, that the

word of God dwell plentifully in it, by daily me∣ditation * 1.6 of the commandements, promises, and threatnings reuealed in the same. It is noted by Dauid, as a propertie of a blessed man, that he exerciseth himselfe in meditatiō of the Law of God, day and night, Psal. 1. By this meanes the heart will be clensed, and purged from vncleane and polluted moti∣ons, and so guided & directed, that it swarue not from God. This rule is of speciall vse. For therefore doe men hatch, and breed euill thoughts in their hearts, because they are not taken vp with holy meditations: and hence it is, that the heart of man, is made e∣uen a pray vnto the Deuill, because the word of God is not lodged therein. Excellent was the practise of Dauid in this case, who kept the word of God in his heart, that he might not * 1.7 sinne against him.

The second Rule of the keeping of the heart, is to establish our thoughts by counsell. It is the wise mans aduise in so many words, Prov. 20. 18. wherein he would teach vs, that it is the propertie of a worldly wise man, in matters of waight, not to trust to his owne wit, but to follow the direction and counsell of wise and skilfull men. And if this be a sound course in matters of the world, much more ought it to be taken, in the maine matters of religion, and conscience, con∣cerning the heart and soule of man. And therefore by the lawe of proportion, it

giues vs direction, not once to thinke or conceiue, so much as a thought, but vpon aduice and direction taken at God and his word. Thy testimonies (saith Dauid) are * 1.8 my delight; and my counsellers. And what bene∣fit had he by taking such a course? surely, by the word of God, which was his continuall meditation, he gat vnderstanding, he became wiser then the auncient; it made him to hate all the waies of falshood: it kept him from declining from God, either to the right hand, or to the left. The same rule must be practi∣sed of vs, in the vse of our senses, our spee∣ches, and actions, and then shall the heart be kept cleane, and free from these temptati∣ons.

And seeing this temptation is so daunge∣rous and fearefull, as hath beene said, & doth often befall men; our dutie is to make con∣science, of practising the foresaid rules conti∣nually. And thus much concerning the third kinde of distresse of Conscience.

Notes

• * 1.1

  Tentatio f••••a.
• * 1.2

  The Cause & Daunger.
• * 1.3

  The Remedie.
• * 1.4

  Eph. 4. 23, 24.
• * 1.5

  Prov. 4. 23.
• * 1.6

  Coloss. 3. 16.
• * 1.7

  Psal. 119. 1••.
• * 1.8

  Psal. 119. 24.