A09365:671
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. After the death of Solomon the kingdom was divided, and the ten tribes were called Israel, and the other two Judah ⟨p. 249⟩and Benjamin did bear the name of Judah. Now after the division, for some time the name of Israel common to both sides, was given to either, and both were named after it. And in this respect Jehoshaphat and Ahaz may be termed kings of Israel. Again, the name of Israel sundry times in Scripture, and namely in the prophets, is taken only for the two Tribes, which bare the name of Judah after the defection. And thus also might Ahaz have that name given unto him, though he were king of Judah. Furthermore, the word Israel, is sometimes put for a true worshipper of God, that is, for him that is a Jew not without but within, not in the letter, but in the spirit, Rom. 2. 29. Thus our Saviour saith of Nathaniel, Joh. 1. 48. Behold a true Israelite in whom is no guile, that is, a man of an upright hart, that serveth God in spirit and in truth. And in this sense Jehoshaphat might be termed king of Israel, because he was a king and patron of all true worshippers of God. For even then the Israelites sorted themselves together, and the godly among them came to live under him in Judah, though the distinction of the kingdoms did still remain.
Answ. After the death of Salomon the kingdome was deuided, and the ten tribes were called Israel, and the other two Iudah ⟨p. 249⟩and Beniamin did beare the name of Iudah. Now after the diuision, for some time the name of Israel common to both sides, was giuen to either, and both were named after it. And in this respect Iehoshaphat and Ahaz may be termed kings of Israel. Againe, the name of Israel sundry times in Scripture, and namely in the prophets, is taken only for the two Tribes, which bare the name of Iudah after the defection. And thus also might Ahaz haue that name given vnto him, though he were king of Iudah. Furthermore, the word Israel, is sometimes put for a true worshipper of God, that is, for him that is a Iew not without but within, not in the letter, but in the spirit, Rom. 2. 29. Thus our Sauiour saith of Nathaniel,