A09365:1545
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.
II. Rule. We must use special moderation of mind, in the possessing and using of riches, & be content with our estate, so as we set not the affection of our heart upon our riches, Psal. 62. 10. If riches increase, set not your heart upon them; that is, place not your love and confidence in them; be not puffed up with pride and ambition, because you are rich, Luk. 6. 24. Woe be to you that are rich: that is, that put confidence in your riches, Matth. 5. 3. Blessed are the poor in Spirit. Now poverty of Spirit is, to bear poverty with meekness, patience, and obedience, as a cross imposed by God. And in this sense, the rich man may be said to be poor in spirit, if he bestoweth not his love and confidence upon his wealth, but in affection of heart is so disposed, as if he were not rich, but poor. And this poverty is necessary even in the middest of wealth, because it will ⟨p. 530⟩restrain the fury of the untamed and unruly affection. Again, Christ saith, Matth. 10. 39. He that looseth his life for my sake, shall find it. Loosing there mentioned, is not an actual loosing, but (as before) a disposition or preparation of the heart to loose, for Christs sake, (if need be) the dearest thing we have, that is our life. And again, Luk. 14. 26. If any man come to me, and hate not father and mother,—yea and his own life also, he cannot be my Disciple. That place is not spoken of actual, but of habitual hatred. And this stands in a readiness and inclination of the heart to hate (if need be,) father and mother, yea our own life for Christ and the Gospels sake. To this purpose the Apostle saith, They that buy, must be as though they possessed not, 1. Cor. 7. 30. that is, in respect of moderation of the affection, and the disposition of the heart. For otherwise, it is the Law of nature, that he that buys must possess.
II. Rule. We must vse speciall moderation of minde, in the possessing and vsing of riches, & be content with our estate, so as we set not the affection of our heart vpon our riches,