A09365:78
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.
In the next place, sins beside the will are such, as are neither directly from the will, nor against it. Of this sort are the first sudden motions unto sin, conceived in the heart with some inward pleasure and delight: and these are truly sins, though in respect little sins, condemned in the last commandment. And they are not from the will, because they go without and before consent: neither yet are they against the will, because then the heart would not take delight in them.
In the next place, sinnes beside the will are such, as are neither directly from the wil, nor against it. Of this sort are the first sudden motions vnto sinne, conceiued in the heart with some inward pleasure and delight: and these are truly sinnes, though in respect little sinnes, condemned in the last commandement. And they are not from the will, because they goe without and before consent: neither yet are they against the will, because then the heart would not take delight in them.
Here by the way, we are to note, against the doctrine of the Papists, that all sins are not voluntary: for whatsoever wanteth conformity ⟨p. 20⟩to the law of God, is sin, whether it be with consent of will or no. But many such desires and delights, arise suddenly in the heart of man, which are not according to the law of God, and have no consent or approbation of will. In like manner, when one man kills another, thinking that he killeth a wild beast: if the same man remembereth afterwards what he hath done, and is not grieved for the fact: in this case he hath sinned, because his not grieving, is offensive unto God, though the fact were merely besides his will.
Here by the way, we are to note, against the doctrine of the Papists, that all sinnes are not voluntarie: for whatsoeuer wanteth conformitie ⟨p. 20⟩to the law of God, is sinne, whether it be with consent of will or no. But many such desires and delights, arise suddenly in the heart of man, which are not according to the law of God, and haue no consent or approbation of will. In like manner, whē one man kils another, thinking that he killeth a wild beast: if the same man remembreth afterwards what he hath done, and is not grieued for the fact: in this case he hath sinned, because his not grieuing, is offensiue vnto God, though the fact were meerely besides his will.