A09365:46
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 1 › Preface: The Preface declaring the Ground and Order of the Treatise following.
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.
In the verses going before, he disputes the case of their rejection, and and the sum of the whole disputation is: that either he or they themselves were the causes thereof; but he was not the cause, & therefore they themselves by their sins. The reason, whereby he proves that they themselves were the cause, is framed in this sort. You Jews cannot bring any writing or bill of divorce, to show that I rejected you: therefore I appeal even to your own consciences, whether you have not brought this judgement upon your selves, by your iniquities. vers. 1. On the other side, the reason why God was not the cause is: because he for his part called them in great mercy and jove: but when he called they would not obey. ver. 2.
In the verses going before, he disputes the case of their rejection, and and the summe of the whole disputation is: that either he or they themselues were the causes thereof; but he was not the cause, & therfore they themselues by their sinnes. The reason, whereby he prooues that they themselues were the cause, is framed in this sort. You Iewes cānot bring any writing or bill of diuorce, to shew that I rejected you: therfore I appeale euen to your owne consciences, whether you haue not brought this iudgement vpon your selues, by your iniquities. vers. 1. On the other side, the reasō why God was not the cause is: because he for his part called them in great mercie and ioue: but when he called they would not obey. ver. 2.
Now in the end of the second verse, is contained an answer to a secret reply, that some obstinate Jew might make after this manner: God hath not now the like power in saving and delivering us, as he hath had in former times: therefore we cannot hope or ⟨p. 3⟩expect any deliverance from him, and how then shall we do in the mean while? To this the Lord himself makes answer, ver. 2, 3, 4. that his hand is not shortened, nor his power lessened in regard of greater works, much less in respect of their deliverance; and though the present affliction which they endured, was great and tedious, yet they were not to be overmuch dismayed in themselves, but rather to be comforted: because God had given him the tongue of the learned, to minister a word in season to the weary and distressed, and consequently, that he had power to case and refresh that their weariness and affliction.