A09364:50
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.
And in this regard, even the Heathen which knew not God, are inexcusable, because they were bound to have known him: for Adam had the perfect knowledge of God imprinted in his nature, and lost the same through his own default, for himself and his posterity. And it is the commandment of God, whereunto every man is bound to perform obedience, that man should know him, that is, his will and word. But some may demand, how any man can be saved, seeing every man is ignorant of many things which he ought to know? Ans. If we know the grounds of religion, and be careful to obey God according to our knowledge, having withal a care and desire, to increase in the knowledge of God and his will, God will hold us excused: for our desire and endeavour to obey, is accepted for obedience it self. And the greater this simple ignorance is, the lesser is the sin: and hereupon Peter lesseneth, & (in some sort)1 excuseth the sin of the Jews, in crucifying Christ, because they did it through ignorance: and so doth Paul his sin in persecuting the Church,2 when he allegeth, that it was done ignorantly in unbelief. But howsoever this sin by such means may be lessened, yet remains it still a ⟨p. 17⟩sin worthy condemnation. Affected ignorance is, when a man takes delight in his ignorance, and will of purpose be ignorant: not using, but contemning the means, whereby to get and increase knowledge. And that carelessly and negligently, because he will not leave sin which he loveth, nor forsake the evil trade of life, wherein he delighteth This is the sin of those, whereof Job speaketh, who say unto God, Depart from 3us: for we desire not the knowledge of thy ways. And of whom David complaineth, that they 4flatter them selves in their own eyes, and have left off to understand, and to do good. This ignorance is damnable and devilish: it excuseth no man, but doth rather aggravate and increase his sin: yea it is the mother of many grievous enormities.
And in this regard, euen the Heathen which knew not God, are inexcusable, because they were bound to haue knowne him: for Adam had the perfect knowledge of God imprinted in his nature, and lost the same through his own default, for himselfe and his posteritie. And it is the commandement of God, whereunto euery man is bound to performe obedience, that man should know him, that is, his will and word. But some may demand, how any man can be saued, seeing euery man is ignorant of many things which he ought to know? Ans. If we know the grounds of religion, and be carefull to obey God according to our knowledge, hauing withal a care and desire, to increase in the knowledge of God and his will, God will hold vs excused: for our desire and indeauour to obey, is accepted for obedience it selfe. And the greater this simple ignorance is, the lesser is the sinne: and hereupon Peter lesseneth, & (in some sort)