A09365:900
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.
II. There is not the same reason of Baptism, that is of carnal propagation or birth. For Baptism is not regeneration it self, but the Sacrament, that is, the sign and seal of regeneration. And therefore though natural kindred comes by carnal seed and birth, yet spiritual kindred, cannot come to any by baptism. III. The scripture mentions only two sorts of kindred, and no more; the one which ariseth properly, from society and communion of blood, which we call Consanguinity; the other, which comes by carnal conjunction of man and woman, in the estate of marriage, commonly termed Affinity. And besides these, the scripture acknowledgeth none.
II. There is not the same reason of Baptisme, that is of carnall propagation or birth. For Baptisme is not regeneration it selfe, but the Sacrament, that is, the signe and seale of regeneration. And therefore though naturall kindred comes by carnall seed and birth, yet spirituall kindred, cannot come to any by baptisme. III. The scripture mentions onely two sorts of kindred, and no more; the one which ariseth properly, from societie and communion of blood, which we call Consanguinitie; the other, which comes by carnall coniunction of man and woman, in the estate of marriage, commonly termed Assinitie. And besides these, the scripture acknowledgeth none.
If it be said, that God is the father of all believers, and that they are his sons and daughters, and Christ their elder brother: and therefore there must needs be a spiritual alliance between them all. I answer, it is true: but that this kindred hath his original from baptism, and beginneth with that relation, that is between the Sureties and their god-children in that Sacrament, it is a Popish invention, devised by the wit of man, without ground or warrant in the word of God.
If it be said, that God is the father of all beleeuers, and that they are his sonnes and daughters, and Christ their elder brother: and therefore there must needes be a spirituall alliance betweene them all. I answer, it is true: but that this kinred hath his originall from baptisme, and beginneth with that relation, that is betweene the Sureties and their god-children in that Sacrament, it is a Popish inuention, deuised by the wit of man, without ground or warrant in the word of God.