A09365:178
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.
so as though they be two distinct in nature, yet they may be both one in use and practise. Secondly, in all events that come to pass, evermore in patience and silence he must submit himself, to the good will and pleasure of God. Thus it is said of Aaron, that when God had destroyed his sons, for offering up strange fire before him, he held his peace, Levit. 10. 3. And David shows that it was his practise, when being afflicted, he saith, I was as dumb, and opened not my mouth, because thou, Lord, didst it, Psal. 39. 9. Thirdly, if at any time he falleth, either through infirmity, the malice of Satan, or the violence of some temptation, he must humble himself before God, labour to break off his sin, and recover himself by repentance. And these three, be the principal and main grounds of New-obedience.
so as though they be two distinct in nature, yet they may be both one in vse and practise. Secondly, in all euents that come to passe, euermore in patience and silence he must submit himselfe, to the good will and pleasure of God. Thus it is saide of Aaron, that when God had destroied his sonnes, for offering vp strange fire before him, he held his peace, Levit. 10. 3. And Dauid shewes that it was his practise, when beeing afflicted, he saith, I was as dumbe, and opened not my mouth, because thou, Lord, didst it, Psal. 39. 9. Thirdly, if at any time he falleth, either through infirmitie, the malice of Satan, or the violence of some temptation, he must humble himselfe before God, labour to breake off his sinne, and recouer himselfe by repentance. And these three, be the principall and maine grounds of New-obedience.
The Second Question. Considering that all good works, are the fruits of a regenerate person, and are contained under New-obedience; How may a man do a good work, that may be accepted of God, and please him?