A09365:1047
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.
To this, there be sundry answers given. Some affirm, that Naaman speaks only of Civill, and Politic worship; and not of Religious. For his office was to kneel down in the Temple, that the King might lean upon his shoulder, when he worshipped the Idol. And Naaman makes open protestation, v. 7. that he will worship no God, but the God of Israel.
To this, there be sundrie answers giuen. Some affirme, that Naaman speakes only of Ciuill, and Politique worship; and not of Religious. For his office was to kneele down in the Temple, that the King might leane vpon his shoulder, when he worshipped the Idoll. And Naaman makes open protestation, v. 7. that he will worshippe no God, but the God of Israel.
Others answer, and that more truly, that Naaman doth acknowledge it a sin, to go to the house of Rimmon, and therefore he craves pardon for it, at the hands of God, twice together, ver. 18. and withal makes a vow, that he will thenceforth offer, neither burnt offering, nor sacrifice, to any other ⟨p. 365⟩God, save only to the Lord, and hereunto Elisha answereth, Go in peace.
Others answere, and that more truly, that Naaman doth acknowledge it a sinne, to goe to the house of Rimmon, and therefore he craues pardon for it, at the hands of God, twice togither, ver. 18. and withall makes a vowe, that he will thenceforth offer, neither burnt offering, nor sacrifice, to any other ⟨p. 365⟩God, saue onely to the Lord, and hereunto Elisha answereth, Goe in peace.
Yet further it is answered, that Naaman requesteth the Prophet, to pray for him, that he might be constant in the service of the true God. And (in case he were drawn against his purpose, by humane frailty, to bow again before Rimmon, with his King;) that the Lord in mercy would pardon his offence. And to this the Prophet yieldeth, saying, Go in peace. As if he should say, Go to; I will pray for thee, to this end and purpose. This text therefore gives no warrant for bodily presence, in Idolatrous assemblies.