A09365:415
The Whole Treatise of the Cases of Conscience
The whole treatise of the cases of conscience distinguished into three books: the first whereof is revised and corrected in sundry places, and the other two annexed. Taught and delivered by M. W. Perkins in his holy-day lectures, carefully examined by his own briefs, and now published together for the common good, by T. Pickering Bachelor of Divinity. Whereunto is adjoined a twofold table: one of the heads and number of the questions propounded and resolved; another of the principal texts of Scripture which are either explained, or vindicated from corrupt interpretation.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.
Cambridge: printed by John Legat, 1606Cambridge: printed by Iohn Legat, 1606
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.
First by the entrance of them into the mind. For those that co•e from the Divill, come ⟨p. 163⟩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 mans own self, they would not come with so great vehemē city and celerity, but with leisure• and they would rise with more moderation, and less violence. Yea further, the frequent use of them would not produce so many, and so fearful effects as it doth.
First by the entrance of thē into the mind. For those that co•e from the Diuill, come ⟨p. 163⟩speedily, as lightning into a house: and they are after a sort, forced into the minde by violence, so as the partie cannot auoide them; and they come into the minde againe and againe, yea a thousand times in a day, so as by their often comming, they weaken the memorie, 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 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 our selves, are not against the light of nature, though they be most corrupt.