A09364:298
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.
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 ⟨p. 153⟩in them, nor yeeld consent vnto thē, they are not to be accounted our sinnes, but the Deuils, by whome they are suggested. The truth hereof appeares in Christs example; into whose minde the deuil cast this blasphemous tentation, therby moouing him to infidelitie, couetousnes, & idolatrie: which neuerthelesse were not his sins, because his holy heart gaue not the least approbation to thē, but abhorred & repelled thē, & therfore was free frō any taint of sin, in or by them.