A09364:61
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 seventh difference of sins, is noted by S. Paul, where he saith, Every sin that a man 1doth, is without the body: but he that commits fornication, sinneth against his own body. In which place, sins are distinguished into those that are without the body, and those that are against a mans own body. Sins without the body, are such sins as a man committeth, his body being the instrument of the sin, but not the thing abused. Such are Murder, Theft, & Drunkenness: for in the committing of these sins, the body is but a helper, and only a remote instrumental cause, and the thing abused is without the body. For example: in drunkenness, the thing abused by the drunkard, is wine or strong drink: in theft, another mans goods: in murder, the instrument whereby the fact is committed. The body indeed confers his ⟨p. 31⟩help to these things, but the injury is directed to the creatures of God, to the body and goods of our neighbour. And such are all sins, adultery only excepted. Sins against the body are, those in which it self is, not only the instrument, but the thing abused too. Such a sin is Adultery only, and those that are of that kind, properly against the body: first, because the body of the sinner, is both a furthering cause of the sin, and also that thing which he abuseth against his own self. Secondly, by this offence, he doth not only hinder, but loose the right, power, and propriety of his body, in that he makes it the member of an harlot. And lastly, though other sins in their kind, do bring a shame and dishonour upon the body, yet there is none that sitteth so nigh, or leaveth a blot so deeply imprinted in it, as doth the sin of uncleanness.
The seauenth difference of sinnes, is noted by S. Paul, where he saith, Euery sinne that a man 1doth, is without the bodie: but he that commits fornication, sinneth against his owne bodie. In which place, sinnes are distinguished into those that are without the bodie, and those that are against a mans owne bodie. Sinnes without the bodie, are such sinnes as a man committeth, his bodie being the instrument of the sinne, but not the thing abused. Such are Murther, Theft, & Drunkennesse: for in the committing of these sinnes, the bodie is but a helper, and onely a remote instrumentall cause, and the thing abused is without the bodie. For example: in drunkennes, the thing abused by the drunkard, is wine or strong drinke: in theft, another mans goods: in murther, the instrument whereby the fact is committed. The bodie indeede conferres his