A09364:96
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.
III. Case. Whether the party, that is more grieved ⟨p. 54⟩for loss of his friend, then for offence of God by his sin, doeth or can truly humble himself? Answ. A man may have a greater grief for an earthly loss, then for the other, and yet be truly grieved for his sins too. The reason is, because that is a bodily, natural, and sensible loss, and accordingly sorrow for it is natural. Now the sorrow for the offending of God, is no sensible thing, but supernatural and spiritual; and sensible things do more affect the mind, then the other. David did notably humble himself for his sins, and he did exceedingly mourn for the loss of his son Absalom, yea and more too then for his sins, Would God I had died for 1thee Absalom, O Absalom my son, my son, &c. Again I answer, that the sorrow of the mind, must be measured by the intention of the affection, and by the estimation of the thing for which we sorrow. Now sorrow for sin, though it be less in respect of the intention thereof▪ yet is it greater in respect of the estimation of the mind, because they which truly mourn for their sins, grieve for the offence of God, as the greatest evil of all; and for the loss of the favo•• of God, as for loss of the most excelle•t & pre•ious thing in the world.
III. Case. Whether the party, that is more grieued ⟨p. 54⟩for losse of his friend, then for offence of God by his sinne, doeth or can truely humble himselfe? Answ. A man may haue a greater griefe for an earthly losse, then for the other, and yet be truely grieued for his sinnes too. The reason is, because that is a bodily, naturall, and sensible losse, and accordingly sorrow for it is naturall. Now the sorrow for the offending of God, is no sensible thing, but supernaturall and spirituall; and sensible things doe more affect the minde, then the other. Dauid did notably humble himselfe for his sinnes, and he did exceedingly mourne for the losse of his sonne Absolom, yea and more too then for his sinnes, Would God I had died for 1