A09365:745
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.
For answer to this, we must mark and observe sundry distinctions, and differences.
For answer to this, we must marke and obserue sundry distinctions, and differences.
First, we must distinguish between the cause, and the person that defends and maintains the cause. The evil cause which an evil man defendeth, is to be condemned of us; & we may always, and that lawfully, pray against it; but we may not in like sort, condemn and pray against his person.
First, we must distinguish betweene the cause, and the person that defends and maintaines the cause. The euill cause which an euil man defendeth, is to be condemned of vs; & wee may alwaies, and that lawfully, pray against it; but we may not in like sort, condemne and pray against his person.
Secondly, we must distinguish of the persons of our enemies; Some be private enemies, some public. Private, I call those, which be enemies of some particular men, and are against them, in regard of this or that cause or matter, and yet are not enemies of God, or of his truth. Public are those, which are not only our enemies, but the enemies of God, of his kingdom, of his trueth, and religion. Now we may not pray against private enemies: we may (as before) pray against their evil cause, but not against their persons; Math. 5. 44. Bless them that curse you, do good to them that hate you, and pray for them which hurt you and persecute you. And we are commanded to love our enemies, as our selves.
Secondly, we must distinguish of the persons of our enemies; Some be priuate enemies, some publicke. Priuate, I call those, which be enemies of some particular men, and are against them, in regard of this or that cause or matter, and yet are not enemies of God, or of his truth. Publike are those, which are not only our enemies, but the enemies of God, of his kingdome, of his trueth, and relion. Now we may not pray against priuate enemies: we may (as before) pray against their euill cause, but not against their persons;