A09364:274
The first part of The cases of conscience Wherein specially, three main questions concerning…The first part of The cases of conscience Wherein specially, three maine questions concerning…
The first part of The cases of conscience Wherein specially, three main questions concerning man, simply considered in himself, are propounded and resolved, according to the word of God. Taught and delivered, by M. William Perkins in his Holy-day lectures, by himself revised before his death, and now published for the benefit of the Church.The first part of The cases of conscience Wherein specially, three maine questions concerning man, simply considered in himselfe, are propounded and resolued, according to the word of God. Taught and deliuered, by M. William Perkins in his Holy-day lectures, by himselfe revised before his death, and now published for the benefit of the Church.
Cambridge: printed by John Legat, 1604Cambridge: printed by Iohn Legat, 1604
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.
Now although the Devil, be so malicious an enemy of mankind, that he ceaseth not to devise, whatsoever may be hurtful unto them; and withal so powerful in his attempts, that no man by his own proper strength, is able to resist him: yet he cannot put the least part of his ⟨p. 143⟩power in execution, in what time, place, or manner he desireth. The reason is, because God hath determined his power, by certain bounds and limits, which he cannot pass: and they are especially two.
Now although the Deuill, be so malitious an enemie of mankind, that he ceaseth not to deuise, whatsoeuer may be hurtfull vnto them; and withall so powerfull in his attempts, that no man by his owne proper strength, is able to resist him: yet he cannot put the least part of his ⟨p. 143⟩power in execution, in what time, place, or manner he desireth. The reason is, because God hath determined his power, by certaine bounds and limits, which he cannot passe: and they are especially two.
The one is, his own nature, whereby he is a creature, and therefore finite. Hence it is, that he can neither know, nor do any thing, that is beyond the reach or capacity of his nature, or above the power and skill of a creature. For example, he cannot directly and immediately know the deep things of God, unless they be revealed unto him: nor yet the secrets of mans heart. None knoweth the things of a man, save the spirit of man, which is in him: even so, the things of God knoweth none, but the spirit of God, 1. Cor. 2. 11. Again, he cannot do that which is truly and properly a miracle, the cause whereof is hidden and utterly unknown, and which comes not within the power and order of nature. For this is proper unto God, who only doth things simply wonderful, Psal. 77. 14.