A09365:550
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.
Thirdly, the rain falling, and the sun shining upon one & the same plot of ground, causeth it to bring forth in his season a hundred several kinds of herbs and plants, whereof every one hath a several, and distinct ••ower, colour, form, and savour: ⟨p. 209⟩whence comes this? Not from the rain, for it hath no life in it self, and besides it is in it self all one: nor from the sun, or the earth: for these also in their kind are all one, having in them no such power, whereby they should be the authors of life: therefore the differences of plants in one ground, may convince our judgements and teach us thus much; that there is a divine and heavenly power above, and beside the power of these creatures.
Thirdly, the raine falling, and the sunne shining vpon one & the same plot of groūd, causeth it to bring forth in his season a hundred seuerall kindes of hearbes and plants, wherof euery one hath a seuerall, and distinct ••ower, colour, forme, and sauour: ⟨p. 209⟩whence comes this? Not from the raine, for it hath no life in it selfe, and besides it is in it selfe all one: nor from the sunne, or the earth: for these also in their kind are all one, hauing in them no such power, wherby they should be the authors of life: therefore the differences of plants in one ground, may convince our iudgements and teach vs thus much; that there is a diuine and heauenly power aboue, and beside the power of these creatures.
Fourthly, take an example of the bird and the egg. The bird brings forth the egg: the egg again brings forth the bird. This egg considered in it self, hath in it neither life nor soul, and the bird can give it neither; for all that the bird can do is to give it heat, and no more. Within the shell of this egg is made a goodly creature, which, when it comes to some perfection, it breaks the shell. In the shell broken, we shall see the nib, the wing, the leg, and all the parts and members of a bird. Now let this be considered, that the egg brought not forth this goodly creature, nor yet the hen. For the egg had no such power or virtue in it self; and the hen gave but her heat; neither did man do it: for that which was done, was within the egg, and within the shell. It therefore was some other wonderful power and wisdom that made it, and brought it forth, that surpasseth the power of a creature.