The Sacred Mystery of the Government of the Thoughts, Chapter 8

The Sacred Mystery of the Government of the Thoughts · Chapter 8

p. 137CHAP. VIII. Of blaſphemous Thoughts, what they are.

THeſe are ſuch as concerne the Nature and Properties of God, of the Meſ…ias, his Nature and offices, of the holy Ghoſt, and his worke, of the Truth of the word, &c.

Whence they come.

And they either ariſe from that root of Infidelitie, and Atheiſme naturally ſetled in vsus.

Or elſe they are caſt in by Sathan, enuying our knowledge and louelove of God, and thereby ſeeking to diſtract and diſcourage vsus in our p. 138profeſſion and proceeding therein.

Or they proceed from our cuſtomary, and carnall worſhip of God, whereupon it commeth to paſſe, that hauing made a reall Idoll of God by counterfeit worſhip, no maruail… if wee bee fcourged with ſuch blaſphemous Thoughts, as if there were no ſuch thing in it ſelfe: and becauſe ſo farre as lies in vsus, wee hauehave made him no better vntounto vsus, by our deceitfull worſhip.

The differences of them.

Wee ſhall diſcerne them to ariſe from naturall corruption by theſe Markes.

Firſt in reſpect of the perſons p. 139that are troubled with them.

Which are either Nouices in Chriſt, ignorant for the moſt part of heauenly Myſteries, vnexperienced in the power of ſanctification: and ſuch vſually are troubled with the tentations of blaſphemy, to puſle and ſtagger them in the grounds of their faith, and ſo to hinder them for going forward in grace.

Or elſe they are well growne Chriſtians, and ſo hereby being ſubiect to ſpirituall Pride, and ſo to rob God of his glory: are therefore alſo humbled with ſuch terrible thoughts, to make them the more ſober in their vnderſtanding, to preuent p. 116curious ſearching, exſpectation of reuelations, and ſuch effects as follow thereupon: or elſe through inward teſtimonies of ioy, they are growne ſecure, and ſo are awakened vſually with ſuch horrible thoughts.

Or they fall to prie into ſublime and ſacred myſteries ſo farre, and to are left to ſuch Tentations.

Or they are decayed, and ſo decline from their firſt louelove, and ſo are rouzed vp, and ſet vponupon by ſuch horrible thoughts, to put them to their Triall, and ſo recouer them againe.

Or in their failings they are plunged into ſuddaine Thoughts of Deſpayre, and theſe vſually are ſeconded p. 141with ſuch blaſphemous Thoughts, as to holde them therein by Sathans Policie, ſo indeed by the mercy of God to put them to try their hold in God, & ſo to liue by faith without feeling, and ſo in the end to recouer Feeling againe.

Ann ſo alſo we may diſcerne theſe Tentations to ariſe from Natures corruption by ſuch occaſions, as are incident to Gods children: For

Eyther it pleaſeth God to ſhine vntounto his children with extraordinary comforts and inward ioyes, which Sathan ſeeking to turne as occaſions to the Fleſh, and to ſet vp thereby temporall happineſſe: It therefore p. 142pleaſeth God to leaue vsus to be buffeted with ſuch fearefull Thoughts, that ſo wee may trie our holde in God, whether we louelove him better then theſe comforts: that we may waite vponupon him in the want of comfort, and bee prouoked truly to faint after eternall comforts. And ſo as it pleaſeth God ſomtimes to giuegive vntounto his Church outward reſt, becauſe it is Natures corruption to build tabernacles here, to meaſure God by outward proſperity, as if hee onelyonly were knowne herein: therefore herein follow theſe Tentations of Atheiſme, and Blaſphemie, to drawe vsus to an higher conceit of the Deity, to meaſure by inward graces, p. 143not by common bleſſings; nay to meaſure him by himſelfe, ſo farre as poſſibly wee may, and not by his gifts.

Moreouer, becauſe the Saints are ſubiect to conceit ſufficiency of Grace, to ſet vp their reſt therein, to admire the gift, and not the giuer: to tye the Giuer to the gift, and to tye the gift to our abilitie, in employing and vſage thereof, and not to the entent of the giuer: by which it commeth to paſſe, that wee fayle, eyther in the right vſe of the Gift, or end thereof: Hence follow theſe Tentations of Blaſphemie, when the Lord is thus ſtinted by his gifts, while wee make him a God no farther p. 144then wee ſee him, wee are eaſilie drawne to thinke there is no God.

Eſpeciallie, when either for our ſecuritie or carnall liuing by ſenſe, it pleaſeth our God to ſtrippe vsus of his gifts, not onelie outwarde, by caſting vsus into great troubles, but euen inwarde too, to our ſe…ſe, by leauing vsus to ſome grieuous ſinn, or withdrawing his face from vsus, ſo that Wee ſee not your ſignes. Is it any maruaile, if now ſuch a caſe of deſertion breed thoughts of Atheiſme and Blaſphemie, as if God had forſaken vsus? and therefore curſe God and die: Hath God forgotten to bee mercifull; therefore ſurely hee hath forgot himſelfe: p. 145The foole ſayth in his heart, There is no God, the weake Chriſtian ſaith in his folly, I hauehave waſhed my hands in vaine, I hauehave built vpō a ſhadow, I hauehave laid my foundatiō in the ſands. The wicked ſay, Where is now their God? and the poore ſoule that ſeekes him now, doubts whether hi… word be true, whether there bee any ſuch ſauing power or no. And ſo wheras we prophane holy duties doing thē oftentimes and without power, and feeling, can it be otherwiſe, but that now wee ſhould be aſſaulted with ſuch prophane and feareful thoughts that there is no God, no ſaluation, ſeeing our worſhip is formall ſenſeleſſe, &c. p. 146And if it fall out that whom we profeſſe with our mouth wee deny in our workes, is it not a maine occaſion of this Tentation, that there is no God? elſe would hee keepe vsus from ſuch fearefull fals, make vsus conformable to him. And are there not ſome ſuch occaſions incident? truely many, which may occaſion theſe Blaſphemous thoughts; yea certainely, and that many wayes.

For either it may pleaſe God vponupon an ouerualuing of his graces in vsus, or our ſelues for them, to leaue vsus to diſcontent, becauſe wee are not reſpected accordinglie, and ſo to giuegive vsus vp to raſh iudging and cenſuring p. 147of others, that hauehave not attained our meaſure, will not bee ſquared by our Line, and ſo wee fall to ſtumble at cōmon corruptions, and thereby proceed to ſeparation, vponupon a vaine conceite of generall pollution. As this is a chalenging of Gods wiſedome, in leauing corruptions in the Church, a diſanulling of Gods power, as if bee were not able to keepe his vndefiled in the midſt of a wicked Generation: nay a preſumptuous encroaching vponupon that perfection▪ which this life cannot affoorde, and ſo a wilfull diſturbance and ouerthrow of that Peace and order which the Lord hath by his conſtant Prouidence p. 148ſet in his Church. Is it not therefore iuſt with God, to humble vsus with theſe blaſphemou… Thoughts, euen to proceede to cenſure and determine who are elect, as if it could certainely be diſcerned by viſible marks, to grow to a flat condemnation of all ſuch, as iumpe not with our dreames, as prophane, vngodlie, reprobate, & ſo from iudging of men, euen to proceede to iudge and cenſure God himſelfe; as not wiſe to order his Churches: and thereby to be given vp to opē blaſphemies, euen to aſſume the power, nay … very nature of God, as Hacket & others hauehave done, and ſo by ſeparation from the Saints, to p. 149fall to vtter ſeparation from God, by Arianiſme, Libertiniſme. Hath not this bene the iſſue of Smith, Browne and others: Eſpecially, ſeeing together with this conceipt of ſingularity, there is vſually conioyned irregularity, and tranſcendency aboue all that is called God, vponupon pretence of Chriſtian Libertie, deſpiſing gouernement, as being an enemy to Chriſts kingdome, an hinderance to the Goſpell, &c. Is it not iuſt with God, that they which will not obey man, ſhall not euen acknowledge God. Thus is it with that man of ſin at this day: hee makes a footeſtoole of Princes: and therfore makes no better then a Fable of p. 150Chriſt, he deuoures his God, and kils his King. And ſo euen thus it is with all heretickes and ſchiſmatickes: their beginnings hauehave bene pride, their proceedings ſingularitie and ſeparation frō men, Stand apart, come not neare vsus, wee are more holy then others: their endes hauehave beene Atheiſme and departing from the liuing God, to ſerue maine and capit…ll hereſie. Heb. 3.12.13. Heb. 10.24. 2 Tim. 3.8. &c. 2. …et. 2.10. And compared with ver. 18.19. Iud. 8. compared with 11.16. And ſo to deſpaire, and thereby to fearefull vengeance.

Thus may wee diſcerne theſe blaſphemous thoughts to proceede from Natures p. 151corruption.

Remedy. And thus we are to deale with them firſt.

1 Diſcerne wee the occaſions of them as before.

2 We are not to diſpute with theſe blaſphemous thoughts, leſt reaſon breede Atheiſme. But vponupon the very firſt apprehenſion of thē, wee are to abhorre and diſdaine them by prayer and repentance, &c.

3 And yet examine wee wiſely the cauſe of them, and diſcerning it particularly, labour wee to reforme or remoue the ſame, that ſo we may preuent the aſſault of future thoughts, and ſanctifie thoſe that are p. 152paſt to our good.

4 Labouring to free our hearts of that guiltineſſe of our thoughts by a dayly application of the merit of Chriſt, that ſo Sathan may not take aduantage thereby, either to faſten ſuch deſperate tentations vponupon vsus: or elſe not to plunge into horror and diſtraction thereby.

5 And ſtriuing to purge our hearts of that pollution of ſinne which cleaues vntounto them, by the blood of Chriſt, that ſo the fountaine of our corrupt nature being cleared, it may leſſe intice Sathan to grow vponupon vsus with ſuch fearefull tentations, or at leaſt may be more powerfull to reſiſt the ſame.

p. 153And ſo labour we to grow in knowledge and ſoundneſſe of iudgement concercerning the truth of God, that Sathan may leſſe puſle and diſtract vsus with any blaſphemous thoughts, tending to chalenge and peruert the ſame, that ſo not ſticking in the beginning of Chriſt, but growing on to comprehend the height and depth and breadth, and length of the louelove of Chriſt, our hearts may be ſo rauiſhed and taken vp therby, as that there may be no entrance, or entertainement of ſuch deſperate imaginations.

To this ende make wee cōfidence in all things as we know, and take we heede of cuſtomarines: & hypocriſie p. 154in the doing thereof, doing al things out of a ſound iudgment and power of affections, as in the preſence of God, to his glory: ſo ſhall we preuent theſe tentations of Atheiſme and blaſphemie, and ſpeedily repell them.

Being wiſe with ſobriety, both in our knowledge, that we affect not high Myſteries, and preſume to looke into the Arke, and ſuch ſecrets as belong onelyonly to God: as, to know how long wee ſhal liue, when the day of iudgement ſhall be, for theſe are occaſions of theſe blaſphemous Thoughts.

But eſpecially be we carefull in the practiſe of Godlineſſe, neither to affect ſi… gularitie, and fall to ſeparation: p. 155neither to preſume aboue our callings in arrogating what belongs to the Magiſtrate or Miniſter, for theſe hauehave bene occaſions of blaſphemous Thoughts and errors, euen to queſtion the Truth of the Church: The maine grounds hf Religion and ſo from Browniſme to fall to Anabaptiſme, and ſo to Arrianiſme, and ſo to Atheiſme.

We ſhall perceiue them to bee caſt in by Sathan, by theſe tokens. By the manner.

1 If they come ſuddenly, and violently, not without ſome impreſſion of terror to the fleſh.

p. 1562 And that they laſt not long of themſelnes, vnleſſe they faſten vponupon naturall corruption, and ſo receiue fuell from the ſame, for their further maintenance. If they be ſtrong and extraordinary, either exceeding the compaſſe of our knowledge as tending to broach ſome new and fearefull conceit in vsus of God, Religion; &c. or leading vsus beyond the compaſſe of ſobrietie of Religion contrary to what wee hauehave receiued, and is warrantable by the word, tending to bring in all confuſion of the power of godlineſſe.

3 By their entertainement. That the holy heart entertaines not ſo much as parlie with them, but preſently p. 157abhorring the very ſent of them, reiects them, with al trembling & deteſtatiō: yet a wicked heart, howſoeuer at the firſt it be affected with horror in regard of Sathans extraordinary power and ſhewes: yet being naturally enthralled to Sathan, and ſo ready to bee led captiue by him at his will, is either eaſily pacified by the conſent and ſway of it corruption and Sathans colours deceiuing & enticing therto and ſo with greedineſſe embraceth the ſame, or elſe though with ſome reluctation of naturall light, is by the power of Sathan yet not vnwillingly drawne to the ſame.

Eſpecially when wee are p. 158about to do thē moſt good, and ſo are moſt intentiue & ſerious therein; our minds being earneſtly ſet thereupon, and the ſpirit helping vsus with ſpeciall power, if now ſuch thoughts flye in ſuddenly vponupon our hearts; theſe now we conceiue to be Sathans iniections, intending thereby to interrupt and coole our moſt feruent affetions, and ſo if it may be to break off the action, or confound vsus therein.

Laſtly, wheras we may oftimes fall into ſtrange diſtempers by reaſon of ſome feauer or ſtrange accident affecting the bodie, and diſenabling the faculties thereof, yea many times promiſing and diſcouering p. 159the ſame, that they are not able to acquite their function aright: Is not this now Sathans time to caſt in ſuch blaſphemous thoughts, if not altogether to confound vsus? yea by our ſtrong diſtempers to ſtumble others, that they may take offence at religion, yea, by this means to cauſe the name of God to bee blaſphemed?

And whereas it falls out, that the deareſt of Gods children, are oftentimes wounded in Spirit, and ſo alſo diſquieted in their inward powers, that they f…l to diſtruſt of the goodneſſe of God, and conceiue him to be their enemies: Is it not …ow Sathans policie to foiſt p. 160in vponupon the heart ſuch blaſphemous thoughts, and ſo feareful ſpeeches concerning the prouidence of God, his Word; and that ſo hee may therby ſink vsus deeper in deſpayre, as conceiuing them to bee our owne: that the power of God may appeare more liuely in ſuſtaining vsus in theſe deſertions, that his mercy may ſhine more clearely in our deliuerance, that Sathan may bee more confounded in his policies, and the Saints by our example may bee euen iudged to waite vponupon the Lord in the iſſues of death.

p. 161Cauſes of theſe iniected thoughts by Satan.

Eyther we hauehave ſtoode more vponupon the outwarde forme of Religion, and bodily performance thereof, then vpō the inward ſtrain of the heart, and ordering the inward thoughts.

Or elſe we hauehave reiected or grieued the ſpirit of God, and therefore wee are aſſalted with theſe blaſphemies againſt the bleſſed Spirit.

Or elſe we hauehave ſought for helpe of Sathan in the times of our ignorance, &c. therefore now wee are aſſaulted with blaſphemous thoughts concerning God, becauſe wee hauehave forſaken p. 162him in the needfull time, that ſo wee might not now ſeeke to him to repentance.

Certainely Pride of hart; exalting our ſelues aboue what is meete, eyther in ſearching after thinges conuenient, or in conceit of profeſſion, or in our calling, is a iuſt cauſe why we ſhould bee left to thoſe fearefull buffetings, or wee are peſtered with multitude of wonted thoughts, and are careleſſe of them, and therfore it pleaſeth God to leaue vsus to bee buffeted by Satan with ſuch terrible thoughts, that ſo wee may hauehave more conſcience of our ordinarie thoughtes, keepe a better watch of them.

Eſpecially if we grow to p. 163conceit that thought is free, and ſo wee may thinke and delight in ſinne; becauſe God is a ſpirit and will bee worſhipped in ſpirit. If now by this poſition we ſhut God out of our hearts, wil not the Lord leaue the heart to bee ſmitten by Sathan, with theſe blaſphemous thoughts that ſo wee may herein ſee our folly in the other.

And whereas by giuing way to thoughts of ſinne, we are eaſily drawne to the act thereof, which might giuegive occaſion to blaſpheme Gods name, therefore now wee may expect ſuch blaſphemous thoughts, to curbe the other, readie to breake out to act: that ſo ſinne being preuented, Gods holy name p. 164may be preſerued.

Of the dangerous iſſues of theſe blaſphemous thoughts. And that firſt in the Mind, As that

1 They produce doubtings of the Truth of God and his attributes and offices, and ſo ſhake the verie foundations, and thereby procure the ouerthrow both of all ſound knowledge, as alſo al conſcionable practiſe of Religion.

2 Are occaſions of fearefull terrors & woundings of the conſcience.

3 And ſo proceed either to horrible deſpayre and renouncing of ſaluation.

p. 1654 Or elſe produce fearefull Lunacies and diſtraction of the mind, as a iuſt puniſhment of ſuch horrible blaſphemy and helliſh conceits of the glorious God.

5 Or elſe they breake out into open Atheiſme, and mocking of God.

6 And ſo are occaſions that wee ſhall bee giuen vp to all horrible blaſphemy of the Tongue, and all deſperate impietie, and filthineſſe of conuerſation, to the offence of others.

7 Yea vſually their end is damnable hereſie, broaching of ſtrange and fearefull concluſions, to the poyſoning, and ſeducing, or at leaſt to the moſt grieuous p. 166diſturbancie of the whole Church of Chriſt.

8 And ſo proceede to open combuſtions and deuouring of each other for the remembraunce thereof.

Secondly to the Body, As

1 Cauſing through diſtraction of minde and terror thereof, not onelyonly waſting and conſuming thereof▪

2 But euen through terror of conſcience expoſing oftentimes to open violence & deſperate butchering of p. 167our ſelues: The iuſt Lord not enduring ſuch monſters to poyſon the earth; and cauſing their owne pride & contentious ſpirits to bee their own bane, either their proud hearts will not endure controulement, and ſo they will make away themſelues vponupon conceit, that the world is not worthy of them, or to bee freede from the corruptions thereof: Or their mad enraged conſciences, can finde this onelyonly eaſe thereof, euen to rende their liues a ſunder, and macerate their curſed carkaſes: that the Lord may be iuſtified in their iuſt confuſion, in making them the executioners of their owne deſtruction.

p. 168The Remedie hereof. How wee ſhall reſiſt them by ſome ſuch like, as theſe meanes.

1 If wee tremble at the firſt motion of them, and abhorre them:

2 And are more troubled with them, then with any deſperate thoughts tending to our owne hurt.

3 That wee offer them vp to God in Prayer, as Ezechias did the letter of Rabſaka.

4 And humble our ſelues with extraordinary griefe, and zeale againſt our ſelues in regard thereof.

5 Making more conſcience of taking Gods name p. 16in our mouthes, and ſo generally, of all holy duties:

6 Applying our ſelues to a more ſerious meditation of the Maieſty, power and goodnes of God.

Specially, when as in regard, that theſe thoughts are iniected by Sathan, though they are occaſioned by our corruption: yet here the ſnare may be, to diuert the the blame from our ſelues, and lay it vponupon Sathan, and ſo wee ſhall bee hindered of the ſearch of our hearts, giuing the occaſion, and ſo from the duery of Repentance: Therefore bee we wiſe, herein ſo… to diſcerne betweene thinges that differ, that neyther all the burthen may bee layde p. 170vponupon Satan, nor vponupon our ſelues: But learne we thus to diuide this Tentatiō betweene Sathan and the corrupt hart: as to acknowledge the corruption of the hart, to occaſion this Tentation, & yet to returne the poyſon of the Cuppe to Sathan againe, in not approuing thereof; nay in a ſpeedy repelling of the ſame; yet ſo as retayning with it ſelfe an holy feare and humiliation, in regard of ſuch horrible buffetings, and ſo walking more ſpiritually with God, to preuent the like aſſaults.

p. 171Tryall of a good iſſue of theſe blaſphemous Thoughts.

1 That whereas vſually their accompanies theſe blaſphemous thoughts, an vſuall tentation to deſtroy our ſelues as a iuſt effect thereof: As eyther to bee auenged of our ſelus, becauſe wee thus diſhonour God, wee are not worthy to liue, &c. or elſe theſe fearefull Thoughts, inferre that wee hauehave no hope, no holde in God, and therefore cauſe to deſpayre of his mercy, and ſo to expoſe our ſelues to his vengeance.

This falling out, here the p. 172Triall is, that whereas naturally wee ſhould bee more troubled with what toucheth vsus ſo neere, then with that which concerns God: If now theſe diuers thoughts eftſoones at the ſame time, aſſalting vsus, though both no doubt muſt needes affect: Yet if it more affect vsus: that our God is diſhonoured, and his glory called in queſtion by theſe blaſphemous thoghts, then that our owne eſtate is hazarded by the other. This is a true ſign of grace, and a graciou… Teſtimonie, that wee ſh…ll get the maſtery of them.

2 That we find our ſelues more affected with Reuerence, and care in taking Gods name in our mouthes p. 173and bee more grieued with the blaſphemous oaths, that raign in the Land, & proue more ſtrict and ſincere in the matter of Gods Worſhippe, labouring to reform and limit it by the Worde, comforting our ſelues, that what Sathan iniects, ſhall be reiected vponupon him againe: hee ſhall anſwere for his blaſphemie, and abuſing of our infirmities.

p. 174Of foure kindes of euil thoughts wherewith ſome men are eſpecially troubled. Namely.

1 Blaſphemous Thoughts.

2 Melancholy Imaginations,

3 Vnſeaſonable and wandring Thoughts interrupting them in holy dueties.

4 Of dreams and thoughts in the night: Together with their ſeuerall cauſes, dangers, and remedies.