A09365:1364
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.
I call it first, a gift of the Spirit of God, because in whomsoever it is, whether in Christians or in Heathen men, it hath the nature of a gift that floweth immediately from the spirit of God. And this I put in the first place, to confute the received error of the wisest Heathen Philosophers, which call Virtue an habit of the mind, obtained and confirmed by custom, use, and practise.
I call it first, a gift of the Spirit of God, because in whomesoeuer it is, whether in Christians or in Heathen men, it hath the nature of a gift that floweth immediately from the spirit of God. And this I put in the first place, to confute the receiued errour of the wisest Heathen Philosophers, which call Vertue an habite of the minde, obtained and confirmed by custome, vse, and practise.
Secondly, I call it such a gift, as is also a part of regeneration; and this is added for two causes.
First, that we may put a difference between Christian and Heathen virtues. For, howbeit the same virtues in kind and name, are and may be found, both in them that profess Christ, and those also that are ignorant of the true God; yet they are in them after a divers manner. For in Heathen men they are the gifts of God, but not parts of regeneration and new birth: but in those that be true Christians, they are indeed not only the gifts of Gods spirit, but also essential parts of regeneration.
First, that we may put a differēce between Christian and Heathen vertues. For, howbeit the same vertues in kind and name, are and may be found, both in them that professe Christ, and those also that are ignorant of the true God; yet they are in them after a diuers manner. For in Heathen men they are the gifts of God, but not parts of regeneration and new birth: but in those that be true Christians, they are indeede not onely the gifts of Gods spirit, but also essentiall parts of regeneration.