A09365:392
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.
Now although the Devil be so malicious an enemy of mankind, that he ceaseth not to devise, whatsoever may be hurtful unto them; and withal so powerful in his attempts, that no man by his o•ne proper strength, is able to resist him: yet he cannot put the least part of his power in execution, in what time, place, or manner he desireth. The reason is, because God hath determined his power, by certain bounds and limits, which he cannot pass: and they are especially two.
Now although the Deuill be so malitious an enemie of mankind, that he ceaseth not to deuise, whatsoeuer may be hurtfull vnto them; and withall so powerfull in his attempts, that no man by his o•ne proper strength, is able to resist him: yet he cannot put the least part of his power in execution, in what time, place, or manner he desireth. The reason is, because God hath determined his power, by certaine bounds and limits, which he cannot passe: and they are especially two.
The one is, his own nature, whereby he is a creature, and therefore finite. Hence it is, that he can neither know, nor do any thing that is beyond the reach or capacity of his nature, or above the power and skill of a creature. For example, he cannot directly and immediately know the deep things of ⟨p. 155⟩God, unless they be revealed unto him: nor yet the secrets of mans heart. None knoweth the things of a man, save the spirit of a man, which is in him: oven so, the things of God knoweth none, but the spirit of God, 1. Cor. 2. 11. Again, he cannot do that which is truly and properly a miracle, the cause whereof is hidden and utterly unknown, and which comes not within the power and order of nature. For this is proper unto God, who only doth things simply wonderful, Psal. 77. 14.