A09365:603
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.
Sect. 2.
First, the Scripture doth that, which no other books can do. For it sets out the corruption of mans nature by sin; the fountain of this corruption; & the punishment of the same, both in this life, and the life to come: it discovereth sinful mans particular thoughts, lusts, and affections, which never any book hath don beside it. No Philosopher was ever able to make so true record, and so plain declaration of the thoughts, motions, and affections of the heart. The reason of man cannot discern them by nature, unless it receive a further light by grace, then it hath naturally in it self. Yea the Scripture sets down things, that no mans heart can imagine, & yet are true by experience. For example: that it is an evil thought to think there is no God, man by nature cannot imagine, but yet it is true in experience, & by the light of the word. And therefore David saith, The 1fool hath said in his heart, there is no God.
First, the Scripture doth that, which no other bookes can doe. For it sets out the corruption of mans nature by sinne; the fountaine of this corruption; & the punishment of the same, both in this life, and the life to come: it discouereth sinnefull mans particular thoughts, lusts, and affections, which neuer any book hath don beside it. No Philosopher was euer able to make so true record, and so plaine declaration of the thoughts, motions, and affections of the heart. The reason of man cannot discerne them by nature, vnles it receiue a further light by grace, then it hath naturally in it selfe. Yea the Scripture sets downe things, that no mans heart can imagine, & yet are true by experiēce. For example: that it is an euill thought to thinke there is no God, mā by nature cānot imagine, but yet it is true in experience, & by the light of the word. And therefore Dauid saith, The