A09365:223
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.
Secondly, if the cause may be known, (for sometime it is hid from the party distressed) then trial must be made, whether the said party, be fit for comfort yea or no? For if he be found to be unfit, the word of God shall be misapplied, and consequently abused. His fitness for comfort, may be found out, by searching whether he be humbled for his sins, or not: for men may be in great distress, and yet not touched at all for their sins. This humiliation stands in sorrow for ⟨p. 92⟩sin, with confession of the same unto God, and in earnest prayer for the pardon thereof, with an hearty desire of amendment of life. But if on the other side, the party be unhumbled, then the first and principal care must be, to work in him some beginning of humiliation. This may be done in a friendly, and Christian talk and conference, whereby he must first be brought to see, and well to consider his own sins: secondly, to grieve, and to be sorry for them, at the least, for some of the principal.
Secondly, if the cause may be knowne, (for sometime it is hid from the partie distressed) then triall must be made, whether the said partie, be fit for comfort yea or no? For if he be found to be vnfit, the word of God shall be misapplied, and consequently abused. His fitnesse for comfort, may be found out, by searching whether he be humbled for his sinnes, or not: for men may be in great distresse, and yet not touched at all for their sinnes. This humiliation stands in sorrow for ⟨p. 92⟩sinne, with confession of the same vnto God, and in earnest praier for the pardon thereof, with an heartie desire of amendment of life. But if on the otherside, the partie be vnhumbled, then the first and principall care must be, to worke in him some beginning of humiliation. This may be done in a friendly, and Christian talke and conference, whereby he must first be brought to see, and well to consider his owne sinnes: secondly, to grieue, and to be sorrie for them, at the least, for some of the principall.
And touching this Sorrow, two things must be remembered: first, that the nature of worldly sorrow must be altered, by being turned, and changed into sorrow according to God. If a man be in some danger of his life, by bleeding at the nose; experience teacheth, the counsel of the Physician is, to open a vain, and let the party blood in the arm, that the course thereof may be turned an other way: The like order is to be taken with men, that are troubled with worldly sorrow in their distress: and that is, to turn the course of their grief, by causing them to grieve not for worldly respects, or only in consideration of the punishment, due unto them for their sins, but principally for the very offence of God, in, and by their sins committed.