A09365:813
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 first, is Presumption; when the hearer presumes of his wisdom, knowledge, and ability to teach, (if need were) his teachers. The remedy hereof is, to be slow to speak: that is, not to presume of our own gifts, thinking our selves better able to teach others, then to be taught by them. For so the Apostle afterwards expounds himself, when he saith, My brethren, be not many masters, Jam. 3. 1. let not private persons take upon them to become instructors of other men; but as Paul saith, 1. Cor. 3. 18. If any man among you seem to be wise, let him be a fool, that he may be wise: that is, let him be willing to learn, even of his inferiors. And in this regard, let him follow the practise of Naaman, who submitted himself to the advise and counsel of his maid.
The first, is Presumption; when the hearer presumes of his wisdome, knowledge, and abilitie to teach, (if neede were) his teachers. The remedie hereof is, to be slowe to speake: that is, not to presume of our owne gifts, thinking our selues better able to teach others, then to be taught by them. For so the Apostle afterwardes expoundes himselfe, when he saith, My brethren, be not many masters, Iam. 3. 1. let not priuate persons take vpon them to become instructers of other men; but as Paul saith, 1. Cor. 3. 18. If any man among you seeme to be wise, let him be a foole, that he may be wise: that is, let him be willing to learne, euen of his inferiours. And in this regard, let him follow the practise of Naaman, who submitted himselfe to the aduise and counsell of his maide.
The second Impediment, is troubled affections, specially rash anger, either against the ⟨p. 292⟩Teacher, or others. The remedy of this also is laid down, in the place before alleged, Be slow to wrath, v. 19. The third is, superfluity of maliciousness, that is, the abundance of evil corruptions and sins; which hearers shall by experience find in their own hearts and lives. This Impediment hath many branches, principally three. 1. Hardness of heart, noted by the stony ground, in the parable of the lower,