A09365:547
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.
The particulars drawn from the government of the world are these.
The particulars drawne from the gouernment of the world are these.
First, our food whereby we are nourished, is in it self, a dead food, void of life, and yet it serves to maintain and preserve life: whereas in reason, it is more fit to choke and stuff our bodies, then to feed them.
First, our food whereby we are nourished, is in it selfe, a dead foode, void of life, and yet it serues to maintain and preserue life: wheras in reason, it is more fit to choke and stuffe our bodies, then to feede them.
Secondly, our garments which we wear, are in themselves cold, and void of heat, and yet they have this use to preserve heat, and to sustain life in the extremity of cold. Therefore there must needs be an omnipotent and divine power, that gives unto them both such a virtue, to feed and preserve the life and health of man.
Secondly, our garments which we weare, are in themselues cold, and voide of heate, and yet they haue this vse to preserue heate, and to sustaine life in the extremitie of cold. Therefore there must needes be an omnipotent and diuine power, that giues vnto them both such a vertue, to feed and preserue the life and health of man.