A09365:79
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.
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.
Mixed sins are partly from the will, partly against it. Of this sort are the works of the man regenerate, which are done partly with his will, and partly against his will being partly good, and partly evil. The reason hereof is this. There are in man after regeneration, two contrary grounds or beginnings of actions: to wit, natural corruption, or the inclination of the mind, will, and affections, to that which is against the Law, called the Flesh; and a created quality of holiness, wrought in the said faculties by the holy Ghost, termed the Spirit. And these two are not severed, but joined and mingled together, in all the faculties and powers of the soul. Now between these, there is a continual combat, corruption fighting against grace, & grace against corruption. Hence it is, that there being even in one & the same will