A09365:422
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.
This distinction of thoughts must be remembered. For hence it follows, that blasphemous thoughts, not consented to by us, are not our sins, but the Devils. Even as in like case, when one wickedly disposed, solicits ⟨p. 166⟩another to treason, or murder: if the said party listen not, nor yield thereto, he cannot be holden guilty of those crimes. Therefore, men must not fear those kind of thoughts overmuch: at lest, if they please not themselves overmuch in them: because, though they be indeed their crosses, yet are they not their personal sins, for which they shall incur the wrath and displeasure of God. Again, they must let them go as they come: they are not to strive against them, for the more they labour to resist them, the more shall they be entangled with them.
This distinction of thoughts must be remembred. For hence it followes, that blasphemous thoughts, not consented to by vs, are not our sinnes, but the Deuills. Euen as in like case, whē one wickedly disposed, sollicites ⟨p. 166⟩another to treason, or murder: if the said partie listen not, nor yeild thereto, he cannot be holden guiltie of those crimes. Therfore, men must not feare those kind of thoughts ouermuch: at lest, if they please not thēselues ouermuch in them: because, though they be indeede their crosses, yet are they not their personall sinnes, for which they shall incurre the wrath and displeasure of God. Againe, they must let them goe as they come: they are not to striue against them, for the more they labour to resist them, the more shall they be intangled with them.
The second thing to be used in way of remedy, for the staying of the mind in this tentation, is, that though it should be granted, that the foresaid evil and blasphemous thoughts are our sins, yet we are to remember, that they may through the mercy and goodness of God, be pardoned: if they be heartily and unfeignedly repented of: yea further, that neither they, nor any other sins (except that against the Holy Ghost) do condemn him, that prayeth against them, & is heartily sorry for them.