A09365:1470
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.
First, we must put a difference between the person, and the offence or sin of the person. The sin of the person is the proper object of anger, and not the person, but only by reason of the sin. Thus David says of himself, that he was consumed with anger, not because the men with whom he was angry, were his enemies, but because they kept not Gods law, Psal. 119. 139. Thus Moses was angry at the Idolatry of the Israelites, wherewith they had sinned against God forty days together; & yet he prays earnestly unto God, for their persons, as we read, Exod. 32.
First, we must put a difference betweene the person, and the offence or sinne of the person. The sinne of the person is the proper obiect of anger, and not the person, but only by reason of the sinne. Thus Dauid saies of himselfe, that he was consumed with anger, not because the men with whome he was angrie, were his enemies, but because they kept not Gods law, Psal. 119. 139. Thus Moses was angrie at the Idolatrie of the Israelites, wherewith they had sinned against God fourtie daies togither; & yet he praies earnestly vnto God, for their persons, as we read, Exod. 32.
But it is alleged to the contrary, that David directs his anger against the persons of his enemies, especially in Psal. 109. Answ. First, Prophets (as hath been said heretofore) were endued with a special measure of zeal; and their zeal was a pure zeal, taken up specially for the glory and honour of God; but our zeal against our enemies, is commonly mixed with hatred, envy, and self-love, therefore we must not, nay we cannot follow their examples. Secondly, imprecations used by David, were predictions rather then prayers: for he rather foretold in them what should come to pass, then