A09365:420
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.
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 remedie, 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 Deuils sinnes, and he shall 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 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, and idolatry: which nevertheless were not his sins, because his holy-heart gave not the least approbation to them, but abhorred and repelled, them, and 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 sins, 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 conueied into the minde by the Deuill: and if we take no pleasure in them, nor yeeld consent vnto them, they are not to be accounted our sinnes, but the Deuills, by whome they are suggested, The truth hereof appeares in Christs example; into whose minde the deuill cast this blasphemous tentation, thereby moouing him to infidelitie, coetousnes, and idolatrie: which neuerthelesse were not his sinnes, because his holy-heart gaue not the least approbation to them, but abhorred and repelled, them, and therefore was free from any taint of sinne, in or by them.