A09365:72
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.
And in this regard, even the Heathen which knew not God, are inexcusable, because they were bound to have known him. For Adam had the perfect knowledge of God imprinted in his nature, and lost the same through his own default, for himself and his posterity. And it is the commandment of God, whereunto every man is bound to perform obedience, that man should know him, that is, his will and word.
And in this regard, euen the Heathen which knew not God, are inexcusable, because they were bound to haue known him. For Adam had the perfect knowledge of God imprinted in his nature, and lost the same through his owne default, for himselfe and his posteritie. And it is the commandement of God, whereunto euery man is boūd to performe obedience, that man should know him, that is, his will and word.
But some may say then, how can any man be saved, seeing every man is ignorant of many things which he ought to know? An. If we know the grounds of religion, & be careful to obey God according to our knowledge, having withal a care and desire, to increase in the knowledge of God and his will, God will hold us excused: for our desire and endeavour to obey, is accepted for obedience it self. And the greater this simple ignorance is, the lesser is the sin. For hereupon it was, that Peter lessened, and (in some sort) excused ⟨p. 17⟩1the sin of the Jews, in crucifying Christ, because they did it through ignorance: and so doth Paul his sin in persecuting the Church, when he allegeth, that it was done 2ignorantly in unbelief. But howsoever this sin by such means may be lessened, yet remains it still a sin worthy condemnation. Affected ignorance is, when a man takes delight in his ignorance, and will of purpose be ignorant: not using, but contemning the means, whereby to get and increase knowledge: and that carelessly and negligently, because he will not leave sin which he loveth, nor forsake the evil trade of life, wherein he delighteth. This is the sin of those, whereof Job speaketh, who say unto God, Depart from us: for we desire not the knowledge