A09365:1526
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.
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.
First, Deut. 17. 16. 17. the commandment is given to the King, that hath most need of abundance, that he should not multiply his horses or his silver or his gold. That which the King may not do, the subjects ought much less to do; & therefore they are not to multiply their goods. For this cause it is a great fault in subjects, remaining (as they be) subjects, to seek to attain to the riches of Princes. Again, Paul saith, 1. Tim. 6. 8. Having food and raiment, let us be therewith content. Besides that, in the petition, Give us this day, &c. we crave but only bread for our substance, that is meet to preserve us for nature, in that calling wherein we serve God day by day. ⟨p. 524⟩The prayer of Agur is, that God would give him food convenient for him, or (as the words signify) bread of his statute, that is, which God in his counsel had appointed and ordained for him,