A09364:44
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 third Ground, is touching the degrees or differences of Sin. And here we must first of all search, what is sin properly, and what is properly a sinner. Sin in his proper nature (as S. John saith) is an anomie, that is, a want of1 conformity to the law of God. For the better understanding whereof, we must know, that there were in Adam before his fall, three things not to be severed one from the other: the Substance of his body and of his soul: the Faculties and powers of his body and soul: and the Image of God consisting in a straightness, and conformity of all the affections, and powers of man to Gods will. Now when Adam ⟨p. 10⟩falls, and sins against God, what is his sin? Not the want of the two former, (for they both remained,) but the very want, and absence of the third thing, namely, of conformity to Gods will. I make it plain by this resemblance; In a musical instrument, there is to be considered, not only the instrument it self, and the sound of the instrument, but also the harmony in the sound. Now the contrary to harmony, or the disorder in music, is none of the two former, but the third, namely the discord, which is the want or absence of harmony, which we call disharmony. In the same manner, the sin of Adam, is not the absence either of the substance, or of the faculties of the soul and the body, but the want of the third thing before named, & that is, conformity, or correspondency to the will of God, in regard of obedience. But some may say: the want of conformity in the powers of the soul, is not sin properly: because in sin, there must be not only an absence of goodness, but an habit or presence of evil. I answer, that this very want of conformity, is not only the absence of goodness, but also the habit or presence of evil. For as this want enters in, and is received into mans nature, it is properly a want or absence of goodness: again, after it is received into the nature of man, it continues and abides in the powers and faculties ⟨p. 11⟩thereof, and so it caries the name of an habit.
The third Ground, is touching the degrees or differences of Sinne. And here we must first of all search, what is sinne properly, and what is properly a sinner. Sinne in his proper nature (as S. Iohn saith) is an anomie, that is, a want of