A09364:297
The first part of The cases of conscience Wherein specially, three main questions concerning…The first part of The cases of conscience Wherein specially, three maine questions concerning…
The first part of The cases of conscience Wherein specially, three main questions concerning man, simply considered in himself, are propounded and resolved, according to the word of God. Taught and delivered, by M. William Perkins in his Holy-day lectures, by himself revised before his death, and now published for the benefit of the Church.The first part of The cases of conscience Wherein specially, three maine questions concerning man, simply considered in himselfe, are propounded and resolued, according to the word of God. Taught and deliuered, by M. William Perkins in his Holy-day lectures, by himselfe revised before his death, and now published for the benefit of the Church.
Cambridge: printed by John Legat, 1604Cambridge: printed by Iohn Legat, 1604
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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 Devils sins, and he shall answer for them: and they are not ours, till we entertain, receive, approve, and give consent unto them.
After Inquirie thus made, the Remedie is to be applied. And the first and principall remedic, pertaines to doctrine, and instruction: in which the partie is to be informed of his or her estate; namely, that the foresaid blasphemies, are not his sinnes, but his crosses. For they are the Deuills sinnes, and he shal answer for them: and they are not ours, till we intertaine, receiue, approoue, and giue consent vnto 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 mans 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 conveyed into the mind by the Devil: and if we take no pleasure ⟨p. 153⟩in them, nor yield consent unto them, they are not to be accounted our sins, but the Devils, by whom they are suggested. The truth hereof appears in Christs example; into whose mind the devil cast this blasphemous tentation, thereby moving him to infidelity, covetousness, & idolatry: which nevertheless were not his sins, because his holy heart gave not the least approbation to them, but abhorred & repelled them, & therefore was free from any taint of sin, in or by 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 arise of the corruption of mans nature, though stirred vp by the Deuill. And these, at the very first conceiuing, are our sinnes, though they haue no long abode in our mindes: and they are directly forbidden, in the tenth commandement. Outward thoughts are those, which haue relation to an outward cause, or beginning: of which sort are those euill thoughts, that be conucied into the minde by the Deuill: and if we take no pleasure