A09365:1827
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
Book 3 › Chapter 6 › Question 2: II. Question. How one man should honour an other?
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.
The Second Conclusion is, That man is to be honoured, not only for virtue, but also for divine representations of other good things: in a word, because one man before an other, heareth the image of some thing that is in God. As First, of his Majesty. Thus the King is honoured, because in his Majesty and state, he carrieth a resemblance of the power and glory of God: so as that which is said of God, may be also spoken of him. Hence it was, that Daniel said to Nebuchadnezzar: O King, thou art a King of Kings, and why? for the God of heaven hath given thee kingdom, power, strength and glory, Dan. 2. 37. Secondly, of his Dominion. Thus the husband is to be honoured of the wife, because he ⟨p. 627⟩beareth before the woman, the image of the glory of God; yea, of his providence, wisdom, Lordship, and government. 1. Cor. 11. 7. Thirdly, of his Paternity: and so the father is honoured of the son, because he bears in his person the image of Gods paternity, or father-hood. Fourthly, of his Eternity; and hence it is, that honour is given to the aged before the young man, because he beareth the image thereof. Thus we see that Divine representations, do imprint a kind of excellency, in some persons, and consequently do bring forth honour.
The Second Conclusion is, That man is to be honoured, not onely for vertue, but also for diuine representations of other good things: in a word, because one man before an other, heareth the image of some thing that is in God. As First, of his Maiestie. Thus the King is honoured, because in his Maiestie and state, he carrieth a resemblance of the power and glorie of God: so as that which is saide of God, may be also spoken of him. Hence it was, that Daniel said to Nebuchadnezar: O King, thou art a King of Kings, and why? for the God of heauen hath giuen thee kingdome, power, strength and glorie, Dan. 2. 37. Secondly, of his Dominion. Thus the husband is to be honoured of the wife, because he ⟨p. 627⟩beareth before the woman, the image of the glorie of God; yea, of his prouidence, wisedome, Lordship, and gouernment.