A09365:416
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.
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.
Secondly, such thoughts may be discerned, 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 deuilish, 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 sign is, that at the first conceiving of them, the party […] smitten with an extraordinary fear, his flesh is troubled; and ⟨p. 164⟩oftentimes, sickness and faintings do follow. But the thoughts that men conceive of them selves, cause neither fear, nor fainting, nor sickness.
The third signe is, that at the first conceiuing of them, the partie 〈…〉 smitten with an extraordinarie feare, his flesh is troubled; and ⟨p. 164⟩oftentimes, sicknes and faintings doe follow. But the thoughts that men conceiue of thē selues, cause neither feare, nor fainting, nor sicknes.