A09365:62
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.
Sect. 1.
Sin in his proper nature (as Saint John saith) is an anomie, that is, a want of conformity ⟨p. 10⟩1to the law of God. For the better understanding whereof, we must know, that there were in Adam before his fall, three things not to be severed one from the other: the Substance of his body and soul: the Faculties and Powers of his body and soul: and the Image of God consisting in a straightness, and conformity of all the affections, and powers of man to Gods will. Now when Adam falls, and sins against God, what is his sin? Not the want of the two former, (for they both remained,) but the very want, and absence of the third thing, namely, of conformity to Gods will. I make it plain by this resemblance; In a musical instrument, there is to be considered, not only the instrument it self, and the sound of the instrument, but also the harmony in the sound. Now the contrary to harmony, or the disorder in music, is none of the two former, but the third, namely the discord, which is the want or absence of harmony, which we call disharmony. In the same manner, the sin of Adam, is not the absence either of the substance, or of the faculties of the soul and the body, but the want of the third thing before named, & that is, conformity or correspondency to the will of God, in regard of obedience. But some may say: the want of conformity in the powers of the soul, is not sin properly: because in sin, there must be not only an absence of goodness, but […]
Sinne in his proper nature (as Saint Iohn saith) is an anomie, that is, a want of conformitie ⟨p. 10⟩1to the lawe of God. For the better vnderstanding whereof, we must know, that there were in Adam before his fall, three things not to be seuered one from the other: the Substance of his bodie and soule: the Faculties and Powers of his bodie and soule: and the Image of God consisting in a straightnes, and conformitie of all the affections, and powers of man to Gods will. Now when Adam falls, and sinnes against God, what is his sinne? Not the want of the two former, (for they both remained,) but the very want, and absence of the third thing, namely, of conformitie to Gods will. I make it plaine by this resemblance; In a musicall instrument, there is to be considered, not only the instrument it selfe, and the sound of the instrumēt, but also the harmony in the sound. Nowe the contrarie to harmonie, or the disorder in musicke, is none of the two former, but the third, namely the discord, which is the want or absence of harmonie, which we call disharmonie. In the same manner, the sinne of Adam, is not the absence either of the substance, or of the faculties of the soule and the bodie, but the want of the third thing before named, & that is, conformitie or correspondencie to the will of God, in regard of obedience. But some may say: the want of conformitie in the powers of the soule, is not sinne properly: because in sinne, there must bee not onely an absence of goodnesse, but