A09365:464
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.
•r how will some say, can God accept a work of ours that is imperfect? Ans. So far forth, as the obedience is done in truth, so far forth God accepts it, because it is his own work in us: and as it is ours, he pardons it unto us, because we are in Christ.
•r how will some say, can God accept a worke of ours that is imperfect? Ans. So farre forth, as the obedience is done in truth, so farre forth God accepts it, because it is his owne worke in vs: and as it is ours, he pardons it vnto vs, because we are in Christ.
A second Rule is laid down, Rom. 7. 19. where Paul saith to this purpose, the good which I would do, I do not, and the evil which I would not, that do I. In these words, is set down the state of all regenerate men in this life: and the meaning is this. The good things which God hath commanded, I do them, but not as I would, and the evil forbidden I ⟨p. 185⟩avoid, but not as I would. This we shall see to be true by comparing the voices of three kinds of men together. The carnal man saith, I do not that which is good, neither will I do it, and that which is evil I do, and I will do it. Contrariwise, the man glorified, he saith, That which is good I do, and will do it, and that which is evil I do not, neither will I do it. The regenerate man, in a middle between them both, he saith; The good things commanded I do, but not as I would; the evil things forbidden I avoid, but not as I would.
A second Rule is laid downe, Rom. 7. 19. where Paul saith to this purpose, the good which I would doe, I doe not, and the euill which I would not, that do I. In these words, is set down the state of all regenerate men in this life: and the meaning is this. The good things which God hath commanded, I doe them, but not as I would, and the euill forbidden I