A09365:75
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.
Faulty ignorance, is the ignorance of a fact, which he might have prevented. As when a man in his drunkenness killeth another: in this fact, not knowing what de doth, he also knoweth not that he hath offended: & yet because he might have prevented his drunkenness, therefore he is faulty, and sinneth. Faultless ignorance is, when a fact is done, which could not be either known, or avoided before hand. For example: if a man be •opping a tree, and his axe head fall from the helve, out of his hand, and kills another passing by; here is indeed manslaughter, but no voluntary murder: because it was a thing that could not be avoided, and did not fall out through his default. And this ignorance is excusable.
Faultie ignorāce, is the ignorance of a fact, which he might haue preuēted. As whē a mā in his drunkēnes killeth another: in this fact, not knowing what de doth, he also knoweth not that he hath offended: & yet because he might haue preuented his drunkennes, therfore he is faultie, and sinneth. Faultlesse ignorance is, when a fact is done, which could not be either knowne, or auoided before hand. For example: if a man be •opping a tree, and his axe head fall from the helve, out of his hand, and kills another passing by; here is indeede manslaughter, but no voluntarie murther: because it was a thing that could not be auoided, and did not fall out through his default. And this ignorance is excusable.
The second Fountain of Sin, is the Will, from whence arise these three differences of sins: some are from the will immediately, some besides the will, and some are mixed, partly with the will, and partly against the will.
The second Fountaine of Sinne, is the Will, from whence arise these three differences of sinnes: some are from the will immediately, some besides the will, and some are mixt, partly with the will, and partly against the will.