A09365:845
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.
Whether the Sacraments ministered by Heretics, Idolaters and unsufficient ministers be Sacraments or no?
Whether the Sacraments ministred by Heretickes, Idolatours and vnsufficient ministers be Sacraments or no?
For answer hereunto, we are to know there be three sorts of men that may administer ⟨p. 303⟩the Sacraments. Some are true & lawful ministers, lawfully called by God & men to that function, keeping the right form of the Sacrament according to the institution. Some again, are more private persons, that have no authority at all to administer, whom we may oppose to the former sort as contrary to them in this action. Others again be admitted to stand in the room of lawful ministers by the acceptation & consent of men, or by custom, though corrupt, and these are in a mean between the two former sorts. Of the first there is no question. But the Sacrament administered by the second is in truth a mere nullity; because they have no calling thereto, neither can they do it of faith: forasmuch as they have neither precept nor example out of the word of God. Now for the third sort, though they be not indeed lawful pastors; yet being in the place of such, by the consent, allowance, and custom of men, though corrupt; their action is of force, and the Sacrament which is administered by them, is in deed a true Sacrament; which I prove by these Reasons.
For answere hereunto, we are to knowe there be three sorts of men that may administer ⟨p. 303⟩the Sacraments. Some are true & lawfull ministers, lawfully called by God & men to that function, keeping the right forme of the Sacrament according to the institution. Some againe, are more priuate persons, that haue no authoritie at all to administer, whome we may oppose to the former sort as contrary to them in this action. Others againe be admitted to stand in the roome of lawfull ministers by the acceptation & consent of men, or by custome, though corrupt, and these are in a meane betweene the two former sorts. Of the first there is no question. But the Sacramēt administred by the second is in truth a meere nullitie; because they haue no calling thereto, neither can they doe it of faith: forasmuch as they haue neither precept nor exāple out of the word of God. Now for the third sort, though they be not indeede lawfull pastors; yet beeing in the place of such, by the consent, allowance, and custome of men, though corrupt; their action is of force, and the Sacrament which is administred by them, is in deede a true Sacrament; which I prooue by these Reasons.