A09365:1394
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.
VII. Rule. We may not trust men upon fair pretences, that they make unto us, without further trial. This point was practised by our Saviour Christ, who, though many believed in his name, when they saw the miracles which he had done; yet he did not commit himself unto them, because he knew them all, Joh. 2. 24. And it is also verified by the common proverb, First try, and then trust.
VII. Rule. We may not trust men vpon faire pretences, that they make vnto vs, without further triall. This point was practised by our Sauiour Christ, who, though many beleeued in his name, when they saw the miracles which he had done; yet he did not commit himselfe vnto them, because he knew them all, Ioh. 2. 24. And it is also verified by the common proverbe, First trie, and then trust.
VIII. Rule. We must give place to the sway of the times, wherein we live, so far forth as may stand with keeping faith, and a good conscience. We may not be temporizers, and change our Religion with the times: but yet we may and must give place to times, as we give place to the stream, so that it be done with keeping of true religion, and good conscience. This Rule was practised by Paul, Act. 28. 11. who living among the Heathen, was constrained to speak as they, and therefore ⟨p. 483⟩he says, that he departed in a ship to Rome, whose badge was Castor and Pollux, Act. 19. 10. Again, he was three years in Ephesus an idolatrous place, where the great goddess Diana was worshipped; yet in all that time he contained himself, and spake nothing in particular against Diana, but only in general against false gods, saying, that they be no gods that are made with hands, v. 26. Nay. Alexander could not charge him with this, that he had in all that while, blasphemed their goddess Diana. Paul therefore was fain to yield to the sway of those times, that so he might do some good in Ephesus by his Ministry. Whereas, if he had spoken against Diana directly, it had not bin possible for him, to have done that good by preaching, which otherwise he did. Again, in the Primitive Church, the Apostles for the weakness of the Jews, did yield to the use of Circumcision, and permitted abstinence from blood, and that which was strangled, &c. so far forth, as it stood with pure religion, and good conscience: and if they had not so done, they should not have won the Jews to the faith as they did.