A09365:1683
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.
First, in it, and the fruit thereof, superfluity of apparel, there is an abuse of our wealth, to needless and superfluous uses, which ought to be employed to uses more necessary; as to the good of the Church, common wealth and family, and especially for the relief of the poor.
First, in it, and the fruit thereof, superfluity of apparell, there is an abuse of our wealth, to needlesse and superfluous vses, which ought to be employed to vses more necessarie; as to the good of the Church, common wealth and familie, and especially for the releife of the poore.
Secondly, in this sin there is an abuse of time. For they that give themselves to pride; spend so much time in the adorning of their bodies, that they have no leisure for the adorning and beautifying of the soul. Hence it comes to pass, that proud persons abound with ignorance, idleness, wantonness, and many other enormities.
Secondly, in this sinne there is an abuse of time. For they that giue themselues to pride; spend so much time in the adorning of their bodies, that they haue no leisure for the adorning and beautifying of the soule. Hence it comes to passe, that proud persons abound with ignorance, idlenesse, wantonnesse, and many other enormities.
Thirdly, in this sin there is an abuse of the attire it self: in that it is made a sign of the vanity of the mind, and wantonness of the heart, which should be the sign of a heart religiously disposed.
Thirdly, in this sinne there is an abuse of the attire it selfe: in that it is made a signe of the vanitie of the mind, and wantonnesse of the heart, which should be the signe of a heart religiously disposed.