A09365:645
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.
Answ. Though Adam and Eve in their innocency, had excellent knowledge, yet they had not all knowledge. For then they should have been as God himself. But in that estate, ignorance befell Eve in three things. For first, though Adam himself was a Prophet, in the time of his innocency, yet both he and she were ignorant of the issue of future things, which are contingent. Secondly, they knew not the secrets of each others heart. For to know the event of things contingent certainly, and the secrets of the heart, belongs to God only. Thirdly, though Eve knew the kinds of creatures, yet she knew not all particulars, and all things that ⟨p. 238⟩were incident to every kind of creature, but was to attain unto that knowledge, by experience and observation.
Answ. Though Adam and Eue in their innocencie, had excellent knowledge, yet they had not all knowledge. For then they should haue beene as God himselfe. But in that estate, ignorance befell Eve in three things. For first, though Adam himselfe was a Prophet, in the time of his innocencie, yet both he and shee were ignorant of the issue of future things, which are contingent. Secondly, they knewe not the secrets of each others heart. For to know the euent of things contingent certainely, and the secrets of the heart, belongs to God only. Thirdly, though Eue knew the kinds of creatures, yet shee knew not all particulars, and all things that ⟨p. 238⟩were incident to euery kind of creature, but was to attain vnto that knowledge, by experience and obseruation.
Neither may this seem strange: for Christ as he was man, had as much, yea more knowledge then our first parents had in their innocency: and yet he knew not all particulars, in all singular creatures. For, seeing a figtree by the way as he went to Jerusalem, he thought it had borne fruit, and yet coming towards it, he found none thereon. And in like manner, Eve might know the serpentine kind, and yet be ignorant, whether a serpent could speak. Besides that, the naming of the creatures, which argues knowledge of them, was not given to Eve, but to Adam. And therefore it was not so strange, that Eve should be deceived by a serpent, considering that to know that a serpent could speak, or not speak, came by experience, which she then had not.