A09365:1476
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. It is a sin in five regards, contrary to the former.
Ans. It is a sinne in fiue regards, contrary to the former.
First, when we conceive it without counsel and deliberation. This rash, hasty, sudden and violent anger, is condemned by our Saviour Christ, Mat. 5. 22. Whosoever is angry with his brother unadvisedly, shall be culpable of judgment.
First, when we conceiue it without counsell and deliberation. This rash, hastie, sudden and violent anger, is condemned by our Sauiour Christ, Mat. 5. 22. Whosoeuer is angry with his brother vnaduisedly, shalbe culpable of iudgment.
Secondly, when it is conceived for no cause, or for a light or trifling cause. Prou. 10. 12. Love covers a multitude of sins. Therefore every light offence, must not be the cause of open anger. Prov. 19. 11. It is the glory of a man to pass by some infirmities. Eccles. 7. 23. Take not notice of all the words that men speak, no not of all those which servants speak unto their masters. Besides that, causeless anger is many times forbidden in the Scripture. And Paul says, that love is hardly provoked, because it will not be moved to conceive hatred, but upon weighty and important causes,