A09364:41
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.
General goodness is that, whereby all creatures are accepted and approved of God, by whom they were both created and ordained. Thus every creature is good, partly by creation, and partly by ordination. By creation it is, that the substance of each creature, as of the Sun, the Moon, the Earth, Water, Meat, Drink, &c. is good, having the being thereof from God. Hence also the essential properties, quantities, qualities, motions, actions and inclinations of the creatures, in themselves considered, with all their events, are good. By the same general goodness also, even the Devil himself and his actions, as he is a substance, and as they are actions, having their being from God, are good. Things again do take unto them the condition of goodness, not only by creation, but also by Gods ordination, whereby they are directed and appointed, to some certain uses and ends. Thus the evil Conscience, Hell, & Death are good, because they are ordained of God, for the execution of his justice, howsoever in themselves and to us they be evil.
Generall goodnesse is that, whereby all creatures are accepted and approoued of God, by whome they were both created and ordained. Thus euery creature is good, partly by creation, and partly by ordination. By creation it is, that the substance of each creature, as of the Sunne, the Moone, the Earth, Water, Meate, Drinke, &c. is good, hauing the beeing thereof frō God. Hence also the essentiall properties, quantities, qualities, motions, actions and inclinations of the creatures, in themselues considered, with all their euents, are good. By the same generall goodnesse also, euen the Deuill himself and his actions, as he is a substance, and as they are actions, hauing their beeing from God, are good. Things againe doe take vnto them the condition of goodnesse, not onely by creation, but also by Gods ordination, whereby they are directed and appointed, to some certen vses and endes. Thus the euil Conscience, Hel, & Death are good, because they are ordained of God, for the execution of his iustice, howsoeuer in themselues and to vs they be euill.
Besides this general and natural goodness, there is also a special or moral goodness properly so called: and it is that, which is agreeable to the eternal and unchangeable wisdom of God, revealed in the moral law, wherein it is commanded; and things as they are therein commanded to be done by God, are good morally. Now of actions morally good, there be two degrees; for they are either good in themselves alone, or good both in themselves and in the doer. In themselves alone some things be morally good; for example, when a wicked man gives alms, it is a good work only in it self, but not good in the doer, because it is not done in saith, and from a good conscience; and so are all the virtues of the Heathen, morally good in themselves, but they are not good in heathen men: for in them they are but