A09365:541
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 if it had a beginning; then I demand, how it was made? did it make it self? or was it made of nothing? If it be affirmed, that it made it self, then the world was before it was. If it be said, it came from nothing: that also cannot be. For nothing brings forth nothing: and that which is nothing in it self, cannot bring forth something: therefore it is absurd in reason to say, that nothing brought forth this world. And hereupon it must ⟨p. 206⟩needs remain for a truth, that there was some substance eternal and Almighty that framed this goodly Creature the World, besides it self.
Now if it had a beginning; then I demand, how it was made? did it make it selfe? or was it made of nothing? If it be affirmed, that it made it selfe, then the world was before it was. If it be said, it came from nothing: that also cannot be. For nothing brings forth nothing: and that which is nothing in it selfe, cannot bring forth something: therefore it is absurd in reason to say, that nothing brought forth this world. And hereupon it must ⟨p. 206⟩needes remaine for a truth, that there was some substance eternall and Almightie that framed this goodly Creature the World, besides it selfe.
If a man comes into a large forrest, and beholds therein goodly fair buildings, and sundry kinds of herbs, and trees, and birds, and beasts, and no man: he will presently reason thus with himself: these buildings are the workmanship of some man, they were not from all eternity, they did not rear themselves, neither did the herbs, the trees, the birds, or the beasts build them: but of necessity they must have some first •ounder, which is man. In like manner, when we consider this world, so goodly a creature to behold, though we see not the maker thereof, yet we cannot say that either it made it self, or that the things therein contained made it, but that the Creator of it, was some uncreated substance, most wise, most cunning, and everlasting, and that is God.