A09365:1025
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.
Ans. They are the enemies of God, and ⟨p. 355⟩accursed of him; therefore no honour or service belongs unto them, by his will and appointment. And for that very cause, we are to have no dealing with them at all. Nay, we are utterly to renounce, and abandon, whatsoever things come from the Devil, or his instruments; as namely all Spells, Charms, Enchantments, &c. which serve to the working of wonders, and yet have no such virtue given them from God for that end, either by creation, nature, word, or institution.
Ans. They are the enemies of God, and ⟨p. 355⟩accursed of him; therefore no honour or seruice belongs vnto them, by his will and appointment. And for that very cause, we are to haue no dealing with them at all. Nay, we are vtterly to renounce, and abandon, whatsoeuer things come from the Deuill, or his instruments; as namely all Spells, Charmes, Inchantments, &c. which serue to the working of wonders, and yet haue no such vertue giuen them from God for that end, either by creation, nature, word, or institution.
Now concerning the good Angels; If they did now appear unto us, and we had certain knowledge thereof, we might adore them. But how? only with civill and social worship. For so we read Gen. 19. 1. that Lot seeing two Angels coming towards Sodom, rose up to meet them, and bowed himself with his face to the ground. By which example it appeareth, that though Angels may be adored, yet not with Religious, or that which is mixed with Religious worship, but with worship purely & merely civill. Whereupon it was, that the Angel refused the worship done unto him by John, saying, See thou do it not: I am thy fellow servant, and one of thy brethren, &c. Rev. 19. 10. I add moreover, that sith at this day, the Angels appear not unto us; we may not worship them at all, either in civill or religious manner, albeit we must ever have a reverent estimation of them.