A09364:33
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.
In the verses going before, he disputes the case of their rejection, and the sum of the whole disputation is: that either he or they themselves were the causes thereof; but he was not the cause, and therefore they themselves by their sins. The reason, whereby he proves that they themselves were the cause, is framed in this sort. You Jews cannot bring any writing or bill of divorce, to show that I rejected you: therefore I appeal even to your own consciences, whether you have not brought this judgement upon your selves, by your iniquities. vers. 1. On the other side, the reason why God was not the cause is: because he for his part called them in great mercy and love: but when he called they would not obey. ver. 2.
In the verses going before, he disputes the case of their reiection, and the summe of the whole disputation is: that either he or they themselues were the causes thereof; but he was not the cause, and therefore they themselues by their sinnes. The reason, whereby he prooues that they themselues were the cause, is framed in this sort. You Iewes cannot bring any writing or bill of diuorce, to shew that I reiected you: therefore I appeale euen to your owne consciences, whether you haue not brought this iudgement vpon your selues, by your iniquities. vers. 1. On the other side, the reason why God was not the cause is: because he for his part called them in great mercie and loue: but when he called they would not obey. ver. 2.
Now in the end of the second verse, is contained an answer to a secret reply, that some obstinate Jew might make after this manner: God hath no• now the like power in saving ⟨p. 3⟩and delivering us, as he hath had in former times: therefore we cannot hope or expect any deliverance from him, and how then shall we do in the mean while? To this the Lord himself makes answer, ver. 2, 3, 4. that his hand is not shortened, not his power lessened in regard of greater works, much less in respect of their deliverance; and though the present affliction which they endured, was great and tedious, yet they were not to be overmuch dismayed in themselves, but rather to be comforted: because God had given him the tongue of the learned, to minister a word in season to the weary and distressed, and consequently, that he had power to ease & refresh that their weariness and affliction.