A09365:727
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.
I. Every petition must proceed from a lively sense, and feeling of our own wants, ⟨p. 266⟩and of our spiritual poverty. For without this, no prayer can be earnest and hearty; and consequently become acceptable unto God. For example, when we pray that Gods name may be hallowed, we must in making that petition, have in our harts a sense of the corruption of our nature, whereby we are prone to dishonour the name of God.
I. Euery petition must proceed from a liuely sense, and feeling of our owne wants, ⟨p. 266⟩and of our spirituall pouertie. For without this, no praier can be earnest and hartie; and consequently become acceptable vnto God. For example, when we pray that Gods name may be hallowed, we must in making that petition, haue in our harts a sense of the corruption of our nature, wherby we are prone to dishonour the name of God.
II. Our prayer must proceed from an earnest desire of that grace which we want: and this desire is indeed prayer it self. Moses uttering never a word, but groaning in the spirit unto God, in the behalf of the Israelites, is said, to cry unto the Lord. Exod. 14. 15. We know not (saith Paul) what to pray as we ought, but the Spirit it self maketh request for us with sights, that cannot be expressed. Rom. 8. 26.
II. Our praier must proceede from an earnest desire of that grace which we want: and this desire is indeede praier it selfe. Moses vttering neuer a word, but groning in the spirit vnto God, in the behalfe of the Isralites, is said, to crie vnto the Lord.