A09365:1666
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
Book 3 › Chapter 4 › Section 3 › Question 2 › Section 2: §ect. 2.
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.
Now that we may use our apparel, to the Ends before rehearsed, we are yet further to observe some special Rules, which may ⟨p. 577⟩serve for our direction in the right adorning of the body.
Now that we may vse our apparell, to the Endes before rehearsed, we are yet further to obserue some speciall Rules, which may ⟨p. 577⟩serue for our direction in the right adorning of the bodie.
First, every one must be content with their own natural favour, and complexion, that God hath given them; and account of it, as a precious thing, be it better or be it worse. For the outward form and favour that man hath, is the work of God himself, fitted and proportioned unto him, in his conception, by his special providence. Being then the Lords own work, and his will, thus to frame it rather then otherwise, great reason there is, that man should rest contented with the same.
First, euery one must be content with their owne naturall fauour, and complexion, that God hath giuen them; and account of it, as a pretious thing, be it better or be it worse. For the outward forme and fauour that man hath, is the worke of God himselfe, fitted and proportioned vnto him, in his conception, by his speciall prouidence. Beeing then the Lords owne worke, and his wil, thus to frame it rather then otherwise, great reason there is, that man should rest contented with the same.
Here comes to be justly reproved, the strange practise and behaviour of some in these days, who being not contented with that form and fashion, which God hath sorted unto them, do devise artificial forms and favours, to set upon their bodies and faces, by painting and colouring; thereby making themselves seem that which indeed they are not. This practise is most abominable in the very light of nature, and much more by the light of Gods word; wherein we have but one only example thereof, and that is of wicked Jezebel, 2. king. 9. 30. who is noted by this mark of a notorious harlot, that she painted her face. For what is this, but to find fault with Gods own workmanship? and to seek to correct the same, by a counterfeit work of our own devising;