A09365:1525
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.
V. Rule. We our selves do often err in judgement, in determining of things necessary and sufficient for our selves: & therefore when men seek things competent & necessary, they must always pray to God, to give them that, which he knows in his wisdom, to be meet and necessary, not prescribing a measure unto him.
V. Rule. We our selues doe often erre in iudgement, in determining of things necessarie and sufficient for our selues: & therfore when men seeke things competent & necessarie, they must alwaies pray to God, to giue them that, which he knowes in his wisdome, to be meete and necessarie, not prescribing a measure vnto him.
I come now to the Answer of the Question, which is twofold.
The first is this. Man may with good conscience, desire and seek for goods necessary, whether for nature, or for his person, according to the former rules; but he may not desire and seek for goods more then necessary; for if he doth, he sinneth. The reasons of this answer are these.
The first is this. Man may with good conscience, desire and seeke for goods necessarie, whether for nature, or for his person, according to the former rules; but he may not desire and seeke for goods more then necessarie; for if he doth, he sinneth. The reasons of this answer are these.