A09364:275
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.
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.
The one is, his owne nature, whereby he is a creature, and therefore finite. Hence it is, that he can neither knowe, nor doe any thing, that is beyond the reach or capacitie of his nature, or aboue the power and skill of a creature. For example, he cannot directly and immediately knowe the deepe things of God, vnlesse they be reuealed vnto him: nor yet the secrets of mans heart. None knoweth the things of a man, saue the spirit of man, which is in him: euen so, the things of God knoweth none, but the spirit of God, 1. Cor. 2. 11. Again, he cannot doe that which is truely and properly a miracle, the cause wherof is hidden and vtterly vnknowne, and which comes not within the power and order of nature. For this is proper vnto God, who onely doth things simply wonderfull, Psal. 77. 14.
The second thing whereby Satan's power is restrained, is the will of God. For look as the sea, being by nature, apt to overflow the whole earth, is kept in, and shut up within the shore, (as it were) with doors or gates, that it cannot break forth; and that by the Lord himself, who hath established his decree upon it,