A09365:1702
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.
The third Conclusion. We may not make recreations of Gods judgements, or of the punishments of sin. The Law of God forbids us to lay a stumbling block before the blind, to cause him to fall, though it be not done in earnest, but in sport, Levit. 19. 14. Upon the same ground, we are not to sport our selves with the folly of the natural fool. For that is the blindness of his mind, and the judgement of God upon him. I know it hath been the use of great men, to keep fools in their houses: And I dare not condemn the fact. For they may do it, to set before their cies a daily spectacle of Gods judgement, and to ⟨p. 589⟩consider how God in like sort, might have dealt with them. And this use is Christian. Nevertheless, to place a special recreation, in the folly of such persons, and to keep them only for this end, it is not laudable. When David feigned himself to be mad, before Achish the King of Gath, mark what the Heathen King could say, Have I need of mad men, that ye have brought this fellow, to play the mad man in my presence? Shall he come into my house? 1. Sam. 21. 15.
The third Conclusion. We may not make recreations of Gods iudgements, or of the punishments of sinne. The Law of God forbiddes vs to lay a stumbling blocke before the blind, to cause him to fall, though it be not done in earnest, but in sport, Leuit. 19. 14. Vpon the same ground, we are not to sport our selues with the follie of the naturall foole. For that is the blindnes of his minde, and the iudgement of God vpon him. I know it hath beene the vse of great men, to keepe fooles in their houses: And I dare not condemne the fact. For they may doe it, to set before their cies a daily spectacle of Gods iudgement, and to ⟨p. 589⟩consider how God in like sort, might haue dealt with them. And this vse is Christian. Neuerthelesse, to place a speciall recreation, in the follie of such persons, and to keepe them onely for this ende, it is not laudable. When Dauid fained himselfe to be madde, before Achish the King of Gath, marke what the Heathen King could say, Haue I neede of madde men, that ye haue brought this fellow, to play the madde man in my presence? Shall he come into my house?