A09365:129
The Whole Treatise of the Cases of Conscience
The whole treatise of the cases of conscience distinguished into three books: the first whereof is revised and corrected in sundry places, and the other two annexed. Taught and delivered by M. W. Perkins in his holy-day lectures, carefully examined by his own briefs, and now published together for the common good, by T. Pickering Bachelor of Divinity. Whereunto is adjoined a twofold table: one of the heads and number of the questions propounded and resolved; another of the principal texts of Scripture which are either explained, or vindicated from corrupt interpretation.The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.
Cambridge: printed by John Legat, 1606Cambridge: printed by Iohn Legat, 1606
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.
If it be said again, that the nature of Sin stands only in this, that the sinner makes an aberration from the scope or mark that is set before him, and doth no more then pass the bonds of duty prescribed by God, and that all are alike in this respect; The answer is, that it is a falsehood to affirm, that he which makes the less aberration from the duty commanded, is equal in offence to him ⟨p. 41⟩that makes the greater. For the same sin for substance, hath sundry steps and degrees, in respect whereof, one man becometh a more heinous offender then another. For example, in the seventh commandment when God forbids the committing of Adultery, he forbiddeth three degrees of the same sin; to wit, adultery of the heart, consisting of inordinate and unclean affections; adultery of the tongue in corrupt, dishonest, and unseemly speeches; and the very act of uncleanness and filthiness committed by the body. Now it cannot be said, that he which breaks this commandment only in the first degree, is as great a transgressor, as he that hath proceeded to the second, and so to the third. And therefore it remains for an undoubted truth, that Sins committed against the Law of God are not equal, but some lesser, some greater.
If it be said againe, that the nature of Sin stands onely in this, that the sinner makes an aberration from the scope or marke that is set before him, and doth no more then passe the bondes of dutie prescribed by God, and that all are alike in this respect; The answer is, that it is a falshood to affirme, that he which makes the lesse aberration from the dutie commanded, is equall in offence to him ⟨p. 41⟩that makes the greater. For the same sin for substance, hath sundrie steps and degrees, in respect whereof, one man becommeth a more heinous offender then another. For example, in the seauenth commandemēt when God forbiddes the committing of Adultery, he forbiddeth three degrees of the same sinne; to wit, adulterie of the heart, consisting of inordinate and vncleane affections; adulterie of the tongue in corrupt, dishonest, and vnseemely speeches; and the very act of vncleannesse and filthinesse committed by the bodie. Now it cannot be said, that he which breakes this commandement onely in the first degree, is as great a transgressour, as he that hath proceeded to the second, and so to the third. And therefore it remaines for an vndoubted truth, that Sinnes committed against the Law of God are not equall, but some lesser, some greater.