A09365:19
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.
For when a man, being assured of the pardon of his sins, shall yet consider, that there is something more behind to be done on his part, how can he in probability, rely himself wholly upon Christs satisfaction? How can he reap unto himself from thence any assurance of reconciliation to God, whom he formerly offended? If we may and must do something in our own persons, whereby to appease the wrath of God, why hath our Saviour taught us for our hearts relief, wholly and only to make the plea of pardon for our sins? True it is indeed, that Popish Confessors do teach their Penitents, when they feel the wrath of God upon them for sin, to stop the mouth of Conscience, by performance of a formal humiliation and repentance, yea to offer unto God some ceremonial duties in way of satisfaction. But when sorrow seizeth upon the soul, and the man falls into temptation, then it will appear that these directions were not currant; for notwithstanding them, he may want sound comfort in Gods mercy, and run into despair without recovery. And for this cause, upon experience it hath bin proved, that even Papists themselves in the hour of death, have bin content to renounce their own works, yea the whole body of humane satisfactions, and to cleave only to the mercy of God ⟨image 7⟩in Christ for their salvation.
For when a man, beeing assured of the pardon of his sinnes, shall yet consider, that there is something more behind to be done on his part, how can he in probabilitie, rely himselfe wholly vpon Christs satisfaction? How can he reape vnto himselfe from thence any assurance of reconciliation to God, whome he formerly offended? If we may and must doe something in our owne persons, whereby to appease the wrath of God, why hath our Sauiour taught vs for our hearts releife, wholly and onely to make the plea of pardon for our sinnes? True it is indeede, that Popish Confessours doe teach their Penitents, when they feele the wrath of God vpon them for sinne, to stoppe the mouth of Conscience, by performance of a formall humiliation and repentance, yea to offer vnto God some ceremoniall duties in way of satisfaction. But when sorrow seazeth vpon the soule, and the man falls into temptation, then it will appeare that these directions were not currant; for notwithstanding them, he may want sound comfort in Gods mercie, and runne into despaire without recouerie. And for this cause, vpon experience it hath bin prooued, that euen Papists themselues in the houre of death, haue bin content to renounce their owne workes, yea the whole body of humane satisfactions, and to cleaue onely to the mercie of God