A09365:1642
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.
If it be asked, who shall determine and judge, what is necessary to these persons and purposes? I answer. Vain and curious persons are not to be competent judges hereof; but in these things, we must regard the judgement and example of modest, grave, and frugal persons in every order and estate; who upon experience and knowledge, are best able to determine, what is necessary, and what is not. Again, though we must not seek for more then necessary apparel; yet if God of his goodness, give us ability to have and maintain more, we must thankfully receive it, and become good stewards of the same, for the good of men.
If it be asked, who shall determine and iudge, what is necessarie to these persons and purposes? I answere. Vaine and curious persons are not to be competent iudges hereof; but in these things, we must regard the iudgement and exāple of modest, graue, and frugall persons in euery order and estate; who vpon experience and knowledge, are best able to determine, what is necessarie, and what is not. Againe, though we must not seeke for more then necessarie apparell; yet if God of his goodnes, giue vs abilitie to haue and maintaine more, we must thankefully receiue it, and become good stewards of the same, for the good of men.
But some will say; It seems, that we ought not to keep abundance, when God gives it, because we may not have above one ⟨p. 566⟩coat. For John gives this rule, Luk. 3. 11. Let him that hath two coats, give to him that hath none. Ans. Johns meaning must needs be this; He that hath not only necessary raiments, but more then necessary, he must give of his abundance to them that want. For otherwise, his rule should not agree with Christs own practise, who had himself two coats, an inner and an upper garment, which he kept and wore. Nor with S. Pauls, who had both a cloak and a coat.
But some will say; It seemes, that we ought not to keepe abundance, when God giues it, because we may not haue aboue one