A09365:542
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.
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.
If a man comes into a large forrest, and beholds therein goodly faire buildings, and sundrie kinds of hearbs, and trees, and birds, and beasts, and no man: he will presently reason thus with himselfe: these buildings are the workemanship of some man, they were not from all eternity, they did not reare themselues, neither did the hearbs, the trees, the birds, or the beasts build them: but of necessitie they must haue 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 selfe, or that the things therein contained made it, but that the Creator of it, was some vncreated substance, most wise, most cunning, and euerlasting, and that is God.
Secondly, from this frame of the world and the consideration thereof, I reason thus. In the world there are four sorts and kinds of creatures. The first bare and naked substances, that have neither life, sense, nor reason in them: as, the sun, the moon, the stars. The second that have substance and life, but no sense nor reason: as, plants, trees, and herbs. The third that have no reason, but both substance, life, sense, and power to ⟨p. 207⟩move themselves: as, the beasts of the land, and fishes of the sea. The fourth are such as have all, namely substance, life, sense, and reason: as men.