A09365:971
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.
Ans. There are two kinds of unworthiness; of an evilly conscience, and of infirmity. Unworthiness of an evil conscience is, when a man lives in any sin, against his conscience. This we must especially take heed of. For it is proper to the Reprobate; and he that comes to the Table of the Lord unworthily, in this sense, questionless he shall eat his own judgement, if not condemnation. The unworthiness of infirmity is, when a man truly repents and believes, and makes conscience of every good duty, but yet sees and feels wants in them all, and in regard hereof, himself unfit to the Supper. Such unworthiness cannot justly hinder a man, from coming to this Sacrament, neither is it a sufficient cause to make him to abstain. The reason is, because the Lord requires not therein, perfection ⟨p. 342⟩of faith, and repentance; but the truth & sincerity of them both, though they be imperfect.
Ans. There are two kinds of vnworthines; of an euili conscience, and of infirmitie. Vnworthines of an euill conscience is, when a man liues in any sinne, against his conscience. This we must especially take heede of. For it is proper to the Reprobate; and he that comes to the Table of the Lord vnworthily, in this sense, questionlesse he shall eate his owne iudgement, if not condemnation. The vnworthines of infirmitie is, when a man truly repents and beleeues, and makes conscience of euery good dutie, but yet sees and feeles wants in them all, and in regard hereof, himselfe vnfit to the Supper. Such vnworthines cannot iustly hinder a man, from comming to this Sacrament, neither is it a sufficient cause to make him to abstaine. The reason is, because the Lord requires not therein, perfection ⟨p. 342⟩of faith, and repentance; but the truth & synceritie of them both, though they be imperfect.
If it be demanded, how the truth of faith and repentance may be known? I answer, by these notes. I. If our faith be directed upon the right object, Christ alone. II. If there be a hungering and thirsting, after his body and blood. III. If we have a constant and serious purpose, not to sin. IV. If there follow a change in the life. Thus we read, that many of the Jews, in the days of Hezekias, came to Jerusalem, and did eat the Passover, which had not cleansed themselves, according to that which was written in the Law. And yet, for those among them, that had prepared their whole hearts, to seek the Lord, the text says, that God heard the prayer of Hezekias, and healed the people, though they were not cleansed, according to the purification of the Sanctuary,