A09365:1668
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.
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; ⟨p. 578⟩which cannot but be highly displeasing unto him.
Here comes to be iustly reprooued, the straunge practise and behauiour of some in these daies, who beeing not contented with that forme and fashion, which God hath sorted vnto them, doe deuise artificiall formes and fauours, to set vpon their bodies and faces, by painting and colouring; thereby making themselues seeme that which indeede 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 haue but one onely example thereof, and that is of wicked Iesabel, 2. king. 9. 30. who is noted by this marke of a notorious harlot, that shee painted her face. For what is this, but to finde fault with Gods owne workemanship? and to seeke to correct the same, by a counterfait worke of our owne deuising; ⟨p. 578⟩which cannot but be highly displeasing vnto him.
A cunning Painter, when he hath once finished his work, if any man shall go about to correct the same, he is greatly offended. Much more then may God, the most wise and absolute former, and Creator of his works, be highly offended with all those, that cannot content themselves, with the favour and feature they have received from him, but will needs be calling his work into question, and refining it according to their own humours and fancies. Tertullian in his book de habitu mulierū, calls such persons, and that deservedly, the Devils handmaids.