A09365:874
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.
To this objection, sundry answers are given. First, if the place be understood of Baptism, then the words may carry one of these two senses. First, that our Saviour directs this speech principally against Nicodemus, who was a timorous professor; and remained ignorant, and had long neglected his baptism. Secondly, that the kingdom of heaven, is here put, not for everlasting happiness, but to signify the visible estate of the church of the new Testament; and then the meaning is, No man can be admitted into the Church, and made a visible member thereof, but by the water of baptism; neither can any man be made a lively member of Christ Jesus, but by the spirit, that is, by ⟨p. 313⟩regeneration, which alone makes the party that is entered into the Church by baptism, to be a living member of the body of Christ. Secondly, others answer, that this place is to be understood not of Baptism, but simply of regeneration, and that Christ alludes to the sayings of the Prophets, which speak of clean water, and expounds the same in 1this sort; Thou Nicodemus, art by profession a Pharisee, and usest many outward washings, but know this withal, that unless thou be washed inwardly by clean water, that is, be regenerated and renewed by the holy Ghost, thou canst not enter into Gods kingdom. Lastly, it is answered, that the necessity of salvation lies not in both, but only in the new birth by the holy Ghost; as if Christ should say, Except ye be regenerate & borne a new of the spirit, which as clean water, purgeth and cleanseth you from your sins, ye cannot be saved.
To this obiection, sundrie answers are giuen. First, if the place be vnderstood of Baptisme, then the wordes may carrie one of these two senses. First, that our Sauiour directs this speech principally against Nicodemus, who was a timerous professour; and remained ignorant, and had long neglected his baptisme. Secondly, that the kingdome of heauen, is here put, not for euerlasting happines, but to signifie the visible estate of the church of the new Testament; and then the meaning is, No man can be admitted into the Church, and made a visible member thereof, but by the water of baptisme; neither can any man be made a liuely member of Christ Iesus, but by the spirit, that is, by ⟨p. 313⟩regeneration, which alone makes the partie that is entred into the Church by baptisme, to be a liuing mēber of the bodie of Christ. Secondly, others answer, that this place is to be vnderstood not of Baptisme, but simply of regeneration, and that Christ alludes to the sayings of the Prophets, which speake of cleane water, and expounds the same in