A09365:423
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.
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.
The second thing to be vsed in way of remedy, for the staying of the mind in this tentation, is, that though it should be graunted, that the foresaid euill and blasphemous thoughts are our sinnes, yet we are to remember, that they may through the mercie and goodnesse of God, be pardoned: if they be heartily and vnfeinedly repented of: yea further, that neither they, nor any other sins (except that against the Holy Ghost) doe condemne him, that praieth against them, & is heartily sorrie for them.
It was Pauls complaint, Rom. 7. 19. That he did not the good which he would do, speaking of the inward endeavour of his heart: and again, that he did the evil which he would not, meaning in respect of the corruption of his nature. Now upon this, that he endeavoured to do that, which was agreeable to ⟨p. 167⟩the will of God, that he loathed and detested the contrary, and strove against his corruptions, how did he comfort himself? Mark the words following, v. 20. If I do that I would not: that is to say; if against my general purpose, I sin against God; if I be sorry for it, if I be displeased with my self, because I can not obey God, in that perfection I desire, It is no more I that do it, but sin that dwelleth in me. From this example of Paul I gather, that if any man, have in his mind evil thoughts, and doeth (as Paul did) grieve, because he thereby offendeth God; if he do abhor them, and pray against them; he shall not be condemned for them; they shall never be laid to his charge. The party then that is troubled with with these thoughts, may upon these grounds, stay his mind; and comfort himself. For if he shall not be condemned for them, then let him not fear them above measure.