A09365:606
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.
Secondly, the main Contents of this ⟨p. 226⟩book, are sundry articles of faith, all which are far above the reach of humane reason, and yet they are not against it; but at least some of them may be proved by it.
Secondly, the maine Contents of this ⟨p. 226⟩booke, are sundrie articles of faith, all which are farre aboue the reach of humane reason, and yet they are not against it; but at least some of them may be prooued by it.
For example, that there is a Redeemer of the world, is an article of faith, above reason: yet not against the same. For in natural understanding, God is not all justice, and no mercy. But if there were no redeemer, then should God be all justice, without mercy. Now because he hath revealed himself to be as well merciful, as he is just, reason concludes, there is a redeemer. Again, that this Redeemer should be God and man, is above reason; yet not against it. For reason teacheth, he must be God, that he might satisfy the infinite justice of God for sin; which none but God can do. Again, that he must be man, because man having sinned, man must be punished for the sin of man.
For example, that there is a Redeemer of the world, is an article of faith, aboue reason: yet not against the same. For in naturall vnderstanding, God is not all iustice, and no mercie. But if there were no redeemer, then should God be all iustice, without mercie. Now because he hath reuealed himselfe to be as well mercifull, as he is iust, reason concludes, there is a redeemer. Againe, that this Redeemer should be God and man, is aboue reason; yet not against it. For reason teacheth, he must be God, that he might satisfie the infinite iustice of God for sinne; which none but God can doe. Againe, that he must be man, because man hauing sinned, man must be punished for the sinne of man.