A09365:1386
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.
The first Rule is this. A man must, in the first place, and above all things in the world, carefully provide for the forgiveness of his sins, and the salvation of his soul. This our Saviour Christ commandeth as a special duty, Matth. 6. vers. 33. Seek ye first the the kingdom of God and his righteousness. And sinners and unrepentant persons, are sundry times in scripture termed fools, as in many other respects, so principally in this, because they fail in this first point of wisdom, going on in their sin without repentance. The five virgins in the Gospel are for this very cause pronounced foolish, or fools, because they provided not for the oil of Faith, but did only content themselves with shining lamps, that is, a naked profession of religion and virtue; and for want of wisdom and prudence in this point, they were justly deprived of access into the bed-chamber. Thus, the rich man, that had great revenues and abundance of worldly wealth, is notwithstanding termed by God himself a fool, because he gathered riches to himself and was not rich in God; that is, he minded earthly things, and placed his chief felicity in vain and transitory riches, not once forecasting, ⟨p. 479⟩how to come into the favour of God, that he might be saved.
The first Rule is this. A man must, in the first place, and aboue all things in the world, carefully prouide for the forgiuenesse of his sinnes, and the saluation of his soule. This our Sauiour Christ commandeth as a speciall dutie, Matth. 6. vers. 33. Seeke ye first the the kingdome of God and his righteousnes. And sinners and vnrepentant persons, are sundrie times in scripture termed fooles, as in many other respects, so principally in this, because they faile in this first point of wisedome, going on in their sinne without repentance. The fiue virgins in the Gospell are for this very cause pronounced foolish, or fooles, because they provided not for the oile of Faith, but did onely content themselues with shining lampes, that is, a naked profession of religion and vertue; and for want of wisedome and prudence in this point, they were iustly depriued of accesse into the bedde-chamber. Thus, the rich man, that had great reuenewes and abundance of wordly wealth, is notwithstanding termed by God himselfe a foole, because he gathered riches to himselfe and was not rich in God; that is, he minded earthly things, and placed his cheife felicitie in vaine and transitorie riches, not once forecasting,