A09365:1368
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.
Restraining is that, which bridleth and restraineth the corruption of mens hearts, from breaking forth into outward actions, for the common good, that Societies may be preserved, and one man may live orderly with another. Renewing grace is that, which doth not only restrain the corruption, but also mortifieth sin, and renews the heart daily more & more. The former of these is incident to Heathen men; & the Virtues which they have, serve only to repress the act of sin in their outward actions: but in Christians, they are graces of God, not only bridling ⟨p. 472⟩and restraining the affections, but renewing the heart, and mortifyin▪ all corruption. And though those virtues of the Heathen be graces of God, yet they are but general and common to all: whereas the virtues of Christians, are special graces of the spirit, sanctifying and renewing the mind, will, and affections. For example, chastity in Joseph was a grace of Gods spirit, renewing his heart; but chastity in Xenocrates was a common grace, serving only to curb and restrain the corruption of his heart. And the like may be said of the justice of Abraham; a Christian, and of Aristides, a Heathen.
Restraining is that, which bridleth and restraineth the corruption of mens hearts, from breaking forth into outward actions, for the common good, that Societies may be preserued, and one man may liue orderly with another. Renewing grace is that, which doth not onely restraine the corruption, but also mortifieth sinne, and renewes the heart daily more & more. The former of these is incidēt to Heathen men; & the Vertues which they haue, serue onely to represse the act of sinne in their outward actions: but in Christians, they are graces of God, not onely bridling ⟨p. 472⟩and restraining the affections, but renewing the heart, and mortifyin▪ all corruption. And though those vertues of the Heathen be graces of God, yet they are but generall and common to all: whereas the vertues of Christians, are speciall graces of the spirit, sanctifying and renewing the minde, will, and affections. For example, chastitie in Ioseph was a grace of Gods spirit, renewing his heart; but chastitie in Xeuoerates was a common grace, seruing onely to curbe and restraine the corruption of his heart. And the like may be saide of the iustice of Abraham; a Christian, and of Aristides, a Heathen.