A09365:81
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.
The third Ground or fountain of sin in man, is Affection, from whence do proceed two kinds, namely, sins of Infirmity, and sins of Presumption.
The third Ground or fountaine of sinne in man, is Affection, from whence doe proceede two kinds, namely, sinnes of Infirmitie, and sinnes of Presumption.
Sins of Infirmity are such, as proceed from the sudden passions of the mind, and the strong affections of the heart: as from hatred, grief, anger, sorrow, & such like. These sins are commonly thought to be in all men: but the truth is, they are properly incident to the regenerate. For infirmity cannot be said properly to be in them, in whom sin hath firmitie or strength, and where there is no power of grace at all. Again, the man that is regenerate, sinneth not neither when he would, because he is restrained by the grace of God that is in him: nor in what manner he would, partly because he sinneth not with all his heart, the strength of his flesh ⟨p. 22⟩being abated by the Spirit; and partly, for that being fallen, he lies not still, but recovers himself by speedy repentance. An evident argument, that the sins whereinto he falleth, are not presumptuous, but are ordinarily of weakness and infirmity.
Sinnes of Infirmitie are such, as proceede from the sudden passions of the minde, and the strong affectiōs of the heart: as from hatred, griefe, anger, sorrow, & such like. These sinnes are commonly thought to be in all men: but the truth is, they are properly incident to the regenerate. For infirmitie cannot be said properly to be in them, in whome sin hath firmitie or strength, and where there is no power of grace at all. Againe, the man that is regenerate, sinneth not neither when he would, because he is restrained by the grace of God that is in him: nor in what manner he would, partly because he sinneth not with al his heart, the strength of his flesh ⟨p. 22⟩beeing abated by the Spirit; and partly, for that beeing fallen, he lies not still, but recouers himselfe by speedy repentance. An euident argument, that the sinnes whereinto he falleth, are not presumptuous, but are ordinarily of weaknes and infirmitie.