A09364:179
The first part of The cases of conscience Wherein specially, three main questions concerning…The first part of The cases of conscience Wherein specially, three maine questions concerning…
The first part of The cases of conscience Wherein specially, three main questions concerning man, simply considered in himself, are propounded and resolved, according to the word of God. Taught and delivered, by M. William Perkins in his Holy-day lectures, by himself revised before his death, and now published for the benefit of the Church.The first part of The cases of conscience Wherein specially, three maine questions concerning man, simply considered in himselfe, are propounded and resolued, according to the word of God. Taught and deliuered, by M. William Perkins in his Holy-day lectures, by himselfe revised before his death, and now published for the benefit of the Church.
Cambridge: printed by John Legat, 1604Cambridge: printed by Iohn Legat, 1604
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.
Thus in the Creation, every creature had his being of that which had no being, and something was made, not of something, but of nothing. After the flood, the sign of Gods covenant, for the preservation of the world from destruction by rain, is the Rain-bow, which indeed is a natural sign of rain. When Elijah was to prove the Lord to be the only true God, against the idolatrous priests of Baal, and that by burnt offerings; he poured water upon the sacrifice, and fills a trench with water round about, and in this contrary means was the sacrifice burnt up. Christ for the curing of a blind man, tempers spittle & clay together, which in all reason, is a fitter means to put out the eyes▪ than to cause the blind to see. Thus in the work of our Redemption, Christ gives life, not by life, but by death, and he sends men to heaven by the gates and suburbs of hell. He will not build upon an old foundation, but he pulls down and destroys all, that Man may have no hope at all in himself, but that all the hope he hath, may be in God. First he kills, and then he makes alive, as Anna speaketh: first he woundeth, and1 then he healeth. He makes man to sow in tears, that afterward he may reap in joy. ⟨p. 104⟩And he that knoweth Gods dealing to be this, must herewith rest content, and satisfied: because in wrath, God useth to remember his mercy; yea his mercy is never sweet unto the palate of the soul, until it be seasoned with some taste of his wrath. The Paschal Lamb was eaten with sour herbs, to signify, that we can feel no sweetness in the blood of Christ, till we first feel the smart of our own sins, & corruptions.
Thus in the Creation, euery creature had his beeing of that which had no beeing, and something was made, not of something, but of nothing. After the flood, the signe of Gods couenant, for the preseruation of the world from destruction by raine, is the Raine-bow, which indeede is a naturall signe of raine. When Elias was to prooue the Lord to be the onely true God, against the idolatrous priests of Baal, and that by burnt offerings; he powred water vpon the sacrifice, and fills a trench with water round about, and in this contrarie meanes was the sacrifice burnt vp. Christ for the curing of a blind man, tēpers spittle & clay together, which in all reason, is a fitter means to put out the eyes▪ thē to cause the blind to see. Thus in the worke of our Redemption, Christ giues life, not by life, but by death, and he sendes men to heauen by the gates and suburbes of hell. He will not build vpon an olde foundation, but he pulls downe and destroies all, that Man may haue no hope at all in himselfe, but that all the hope he hath, may be in God. First he kills, and then he makes aliue, as Anna speaketh: first he woundeth, and