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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09365	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.; Cases of conscience	Perkins, William, 1558-1602.; Pickering, Thomas, d. 1625.	1606 (1606)	STC 19669; ESTC S114066	314,224	686

saluation And the principall grounds of assurance which are there laid downe may be reduced to three heads The first is this He that hath communion or fellowship with God in Christ may be vndoubtedly assured of his saluation This conclusion is propounded Chap. 1. v. 3 4. Where the Apostle tels the Church that the end of the preaching of the Gospell vnto them was that they might haue fellowship not onely mutually among themselues but also with God the father and with his sonne Iesus Christ. And further that hauing both knowledge assurance of this heauenly communion to be begun in this life and perfected in the life to come their ioy might be full that is they might thence reape matter of true ioy and sound comfort vnto their soules and consciences Now whereas it might be haply demaūded by some beleeuers how they should come to this assurance S. Iohn answeres in this Epistle that the certainty therof may be gathered by foure infallible notes The first is Remission of sinnes For though God be in himselfe most holy and pure and no mortall man being vncleane and polluted by sinne can haue fellowship with him yet God hath shewed his mercy to those that beleeue in him and hath accepted of the blood of Iesus Christ his sonne whereby they are clensed from all their corruptions v. 7. If here it be asked how this pardon and forgiuenes may be knowne It is answered by two signes One is Hūble and heartie Confession of our sins vnto god for so saith the Apostle If we confesse our sins he is faithfull and iust to forgiue vs our sins and to clense vs from all iniquitie v. 9. The other is the pacified Conscience for being iustified by faith we haue peace with God and If our heart condemne vs not that is if our conscience in respect of sinne doth not accuse vs then haue we boldnesse towards God Chap. 3. v. 21. The second note of fellowship with God is the sanctifying Spirit wherby we are renewed in holines righteousnes Hereby we know that he abideth in vs euen by the Spirit which he hath giuen vs Chap. 3. v. 24. The third is holinesse and vprightnes of heart and life To this end the Apostle saith If we say that we haue fellowship with him and walke in darkenes we lie and doe not truly but if we walke in the light as he is in the light we haue fellowship one with an other c. Chap. 1. 6 7. The fourth is perseuerance in the knowledge and obedience of the Gospel So the same Apostle exhorteth the Church Let therefore abide in you that same doctrine concerning Christ which ye haue heard from the beginning If that which ye haue heard from the beginning remaine in you that is if ye beleeue and obey it you also shall continue in the same and in the father Chap. 2. 24. The second Ground He that is the adopted sonne of God shall vndoubtedly be saued This point the Apostle plainly declareth when he saith Be loued now are we the sonnes of God And we knowe that is we are vndoubtedly assured by faith that when Christ shall appeare in glory we shal be like vnto him for wee shall see him as he is That the latter part of these words is thus to be expounded I gather out of Chap. 2. 28. as also by comparing this text with that of S. Paul where he saith When Christ which is our life shall appeare then shall we also appeare with him in glorie And againe If we be sonnes we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that we may also be glorified with him Nowe put the case that the conscience of the beleeuer will not rest in this but desires to be further resolued touching the certaintie of his adoption Then I answer that he must haue recourse vnto the signes wherby a sonne of God may be discerned from a child of the deuill and these are principally three First is truly to beleeue in the name of the sonne of God for those that haue God for their father are made the sonnes of God by faith in Iesus Christ. And this faith snewes it selfe by obedience For hereby we are sure that we knowe Christ that is that we beleeue in him and apply him with all his benefits vnto our soules If we keepe his commandemēts Nay further He that saies I know him and keepes not his commandements is a liar and the trueth is not in him chap. 2 3 4. The second signe is a heartie desire and earnest in deauour to be cleansed of his corruptions Euery sonne of God that hath this hope purifieth himselfe euen as Christ is pure chap. 3. vers 3. The third is the loue of a Christian because he is a Christian for hereby saies the Apostle are the children of God knowne from the children of the deuill because the sonnes of Satan doe hate their brethren as Cain did his brother Abel euen for the good workes which they doe On the other side Gods adopted sonnes may hereby know themselues to be translated from death to life because they loue the brethren Chap. 3. 10 11 12 c. The third Ground They that are assured of the loue of God to them in particular may also be certainly assured of their owne saluation This doctrine follows necessarily vpon the Apostles words chap. 4. v. 9. For those whome God hath loued from all eternitie to them he hath manifested his loue by sending his onely begotten Sonne into the world that they might liue through him eternally But how may a man be assured of Gods speciall loue and fauour The same Apostle answers by two notes The first is the loue of our brethren and that according to Gods commandement wherein it is commanded that he that loues God should loue his brother also 4. 21. And if any man say I loue God and hate his brother he is a liar For how can he that loueth not his brother whome he hath seene loue God whome he hath not seene 4. 20. Now that a man deceiue not himselfe in the loue of his brother Saint Iohn giues three rules One that Christian brotherly loue should not be for outward respects or considerations but principally because they are the sonnes of God and members of Christ Euery one that loueth him which did beget that is God the father loueth him also which is begotten of him 5. 1. Another is that it must not be outward in shew onely but inward in the heart Let vs not loue in word or in tongue onely but in deede and in truth 3. 18. Lastly that it be not onely in time of prosperitie but when hee stands in most neede of our loue For whosoeuer hath this worlds good and seeth his brother haue neede and shutteth vp the bowels of cōpassiō from him how dwelleth the loue of God in him 3. 17. The second note

of Gods loue vnto vs is our loue of God For those whom God loueth in Christ to them he giues his grace to loue him againe And this louing of him againe is an euident token of that loue wherewith he loueth them So saith the Apostle We loue him be●ause he loued vs first 4. 19. If it be demaunded howe a man may be assured that he loueth God the answer is hee may knowe it by two things First by his conformitie to him in holines The child that loues his father will be willing to tread in the steps of his father and so in like manner he that loueth God will indeauour euen as hee is so to be in this world 4. 17. But howe is that not in equalitie and perfection but in similitude and conformitie striuing to be holy as he is holy and indeauouring to doe his will in all things Secondly by the weaning of his affection from the things of this world yea from all pleasures and delights of this present life so farre forth as they are seuered from the feare and loue of God Loue not this world nor the things that are in the world if any man loue this world the loue of the father is not in him 2. 15. Sect. 4. The Fourth place is in the second of Timothie 2. 19. The foundation of God remaineth sure and hath this seale The Lord knoweth who are his and let euery one that calleth vpon the name of the Lord depart from iniquitie In these wordes Paul goeth about to cut off an offence which the Church might take by reason of the fall of Hymenaeus and Philetus who seemed to be pillars and principall men in the Church And to confirme them against this offence he saith The foundation of God that is the decree of Gods election stands firme and sure so as those which are elected of God shall neuer fall away as these two haue done And this he declares by a double similitude First of all he saith the election of God is like the foundation of an house which standeth fast though all the building be shaken Secondly he saith that election hath the seale of God and therefore may not be changed because things which are sealed are thereby made sure and authenticall Nowe this seale hath two parts the first concerns God in that euery mans saluation is written in the booke of life and God knoweth who are his And because it might be said God indeede knowes who shall be saued but what is that to vs we know not so much of our selues Therefore Saint Paul to answer this sets downe a second part of this seale which concerns man and is imprinted in his heart and conscience which also hath two branches the gift of invocation and a watchfull care to make conscience of al and euery sin in these words And let euery one that calleth vpon the name of the Lord depart from iniquitie Wherby he signifieth that those that can cal vpon God giue him thanks for his benefits and withall in their liues make conscience of sinne haue the seale of Gods election imprinted in their hearts and may assure themseles they are the Lords Sect. 5. A Fift place of scripture touching this question is 2. Pet. 1. 10. Giue all diligence to make your election sure for if you doe these things you shall neuer fall Which words containe two parts First an exhortation to make our election sure not with God for with him both it and all other things are vnchangeable but to ourselues in our owne hearts consciences Secondly the Meanes whereby to come to this assurance that is by doeing the things before named in the 5. 6 and 7. verses and that is nothing else but to practise the vertues of the morall Lawe there set downe which I will briefly shewe what they are as they lie in the text To faith adde vertue by faith he meaneth true religion and that gift of God whereby we put our trust and confidence in Christ. By vertue he meaneth no speciall vertue but as I take it an honest and vpright life before men shining in the vertues and workes of the morall Law By knowledge he meanes a gift of God wherby a man may iudge how to carrie himselfe warily and vprightly before men By temperance is vnderstood a gift of God whereby we keepe a moderation of our naturall appetite especially about meat drinke attire By Patience is ment a vertue whereby we moderate our sorrowe in induring affliction Godlines is an other vertue whereby we worship God in the duties of the first table Brotherly kindnesse is also that vertue whereby we imbrace the Church of God the members thereof with the bowels of loue And in the last place Loue is that vertue whereby we are well affected to all men euen to our enemies Now hauing made a rehersal of these vertues in the tenth verse he saith If ye doe these things ye shall neuer fall that is to say If ye exercise your selues in these things you may hereby be well assured and perswaded of your election and saluation CHAP. VII Of the third maine Question touching distresse of minde and generally of all distresses and their remedies III. Question How a man beeing in distresse of minde may be comforted and releeued Ans. Omitting all circumstances considering that much might be spoken touching this Question I will onely set downe that which I take to be most materiall to the doubt in hand Sect. 1. DIstresse of minde which Salomon calls a broken or troubled spirit is when a man is disquieted and distempered in conscience and consequently in his affections touching his estate before God This distresse hath two degrees the lesse and the greater The lesse is a single Feare or griefe when a man standeth in suspence and doubt of his owne saluation and in feare that he shall be condemned The greater distresse is Despaire when a man is without all hope of saluation in his owne sense and apprehension I call Despaire a greater distresse because it is not a distinct kind of trouble of minde as some doe thinke but the highest degree in euery kind of distresse For euery distresse in the minde is a feare of condemnation and comes at length to desperation if it be not cured All distresse of minde ariseth from temptation either begunne or continued For these two doe so necessarily follow and so inseparably accompanie each the other that no distresse of what kinde soeuer can be seuered from temptation And therefore according to the diuers sorts of temptations that doe befall men must the distresses of the minde be distinguished Now Temptations be of two sorts either of triall or seducement Temptations of triall are such as doe befall men for the triall and proofe of the grace of God which is in them The Temptations of triall are twofold the first is a combate of the conscience directly and immediately with the wrath of God which beeing the

rooted in the heart that it cannot be remooued thence Your ioy shal no man take from you saith Christ. It must needes therefore be true and sound yea able to swallow vp all matter of griefe and heauinesse whereas the other is neuer sincere but with the sweetnes thereof hath alwaies mingled some bitternes Euen in laughter saith Salomon speaking thereof the heart is heauie When the face of the wicked man shineth and his countenance is pleasant euen then is he inwardly sorrowfull and his minde is troubled Lastly the ioy of the Spirit is eternall abiding in the mind of man not onely for the terme of this life but for euer in the world to come So is not the reioycing of the world in earthly things for it is fading and deceitfull as the things themselues be wherein it is placed it hath the beginning in corruption and endeth with this present life The examples of the two rich men in the Gospel doe manifest this truth And to this purpose is the speech of Zophar in the booke of Iob that the reioycing of the wicked is very short the ioy of hypocrites is but a momēt c. By these fiue properties may we put a true difference betweene earthly and heauenly reioycing and consequently discerne of them euen in our seleues And if we perceiue this ioy of the Spirit rightly con●ceiued and grounded in the right vse of the word and Sacraments as also in the exercises of inuocation faith and repentance to take place in our soules and consciences we shall finde it of force to moderate and alay the very terrours of death And so much for Preparation Now the helpes to be vsed in the time of death are manifold the summe of all may be reduced to two heads Meditations and Practises Touching Meditations we must in the first place consider Death in a double respect one as it is in it owne nature and another as it is changed and qualified by the death of Christ Death in it owne nature is a Curse or fore ●…er of comdemnation the very gates and suburbs of Hell it selfe but beeing qualified by Christ it is a blessing an end of all miseries a full freedome from all dangers a short passage vnto ioy an entrance into euerlasting life a quiet sleepe voide of all annoyance by dreames and fantasies And the graue a resting chamber yea a bed perfumed by the death of Christ for the bodies of all the Elect out of which when they awake they shall be admitted receiued into the presence of God in heauen Secondly we are to consider that there be three degrees of eternall life The first whereof is in this world before we die and it is then whē we begin to repent beleeue in Christ and to be assured in conscience that God the father is our father Christ our redeemer the holy Ghost our comforter For this is eternall life to know God and him whome he hath sent Iesus Christ. The next degree is in death for death cuts off al sin originall actuall death frees vs from al wordly miseries death prepareth the bodie that it may be fit to enter into eternall happinesse together with the soule which is alreadie in heauen The last degree is when bodie soule reunited goe both together into eternall and euerlasting glory Our third meditation is that that there is a mysticall vnion and coniunctiō betweene Christ and euery beleeuer that not onely in regard of soule but of bodie also which beeing once knit shall neuer be dissolued but is eternall Wherevpon the dying dead rotten and consumed bodie remaineth still a member of Christ abideth within the couenant and is and shall be euer a temple of the Holy Ghost Thus Adam and Abraham which are dead so many thousand yeares agoe yea euery true beleeuer from them to the end of the world shall arise at the last day in body to glory by the power of their coniunction with Christ. In the winter season we see the most trees voide of leaues buddes and blossomes so as they seeme to vs to be dead and yet neuerthelesse there is a sappe in the roote of them which in the Spring wil ascend reuiue the decaied brāches Euen so it is with our bodies which though they be corrupted rotten burnt or eaten with wormes or deuoured by wild beasts so as they may seeme to be vtterly perished yet there is as it were a secret and hidden sap in them by reason of their vnion with Christ by which they shall be raised reuiued and quickned being made like vntothe glorious bodie of Christ their head with whome they shall raigne and liue for euermore Helpes in practise are two First he that will beare with comfort the pangs of death must labour that he may die in faith and that is done by laying hold of the promise of God touching forgiuenes of sinnes and life euerlasting by Christ. All these saith the holy Ghost died in faith namely Abel Enoch No● Abraham and Sarah all laying hold of the promise of life by Christ. When Iacob on his death-bed was blessing of his children he brake forth into this heauenly speach O Lord I haue waited for thy saluation In which words it is plaine that his faith rested on the mercie of God and by hope he waited for his saluatiō our Sauiour Christ saith As Moses lift vp the serpent in the wildernesse so must the sonne of man be lift vp that whosoeuer beleeueth in him might not perish but haue life euerlasting Out of which words the forenamed duty may be learned that looke as the childrē of Israel being stung with fiery serpēts that vnto death we● healed by looking vp to the brasē serpēt erected by Moses so whē we are stūg with sin death we must euer remēber by faith to looke vpon Christ. But specially when we are dying then it is our part to sixe the eies of our soules by faith vpon him and thereby shall we escape death and be made partakers of eternall life and happinesse Notable is the example of Christ who as he was man alwaies fixed his trust and considence in his fathers word especially at his end For when he was dying and the pangs of death seazed vpon him he cries vnto the Lord My God my God why hast thou forsaken me and againe Father into thy hands I commend my spirit which words are full of faith and doe bewray what great affiance he placed in his fathers loue c. When Dauid in an extremitie saw nothing before his eies but present death the people in tending to stone him at the very instant as the text saith he comforted himselfe in the Lord his God but how by calling to minde the mercifull promises that God had made vnto him and by applying them vnto his heart by faith And Paul saith of himselfe the rest of the faithfull that they receiued the

no. If he hath it is so much the better If he hath not as vsually such persons are meere naturall men then the first dutie is to vse all meanes to stirre vp in him some godly sorrow for his sinnes to bring him to the exercises of inuocation and to some confidence in Gods mercy for pardon Secondly this beeing done meanes must be vsed to take away the opinion conceiued which will be done by giuing him information of the state of his bodie and what is the true and proper cause of the alteratiō therof This being knowne the griefe or feare conceiued will easily be staied For take away the false opinion and inform the iudgement and the whole man will be the better Thirdly the opinion beeing altered and reformed it may be the alteration in the bodie will remaine the partie therefore in that case must be taught that it is a correction of God and that God doth not barely suffer the correction to be inflicted but is the very author of it and therefore the partie is to be well pleased and to rest himselfe in that will of God For euery present estate whether it be good or badde is the best state for vs because it comes by Gods will appointment And thus much touching the distinct kindes of distresses of minde whereunto I adde this one thing further that if we make examination of the estate of persons as are troubled with any of these fiue temptations we shall not vsually find them single but mixed together especially Melancholy with terror of Conscience or some other temptations For the distraction of the mind will often breed a distemper in the body and the distemper of the bodie likewise will sometimes cause distraction of mind Again Melancholy wil oftēbe an occasion though no direct cause of terror of Conscience in the same manner the conscience touched and terrified with sense of the haynousnesse of sinne and the Heauinesse of Gods wrath will bring distemper of bodie by sympathy and cause Melancholie In this Case if Question be made what is to be done I answere that for mixt distresses we must haue recourse to mixt Remedies using in the first place the best meanes for the rectifying of the minde the principall growndes whereof haue beene before deliuered and then taking the seasonable aduise of the Phisitian whose calling and seruice God hath sanctified for the cure and releefe of the bodie in case of extremitie And so much of the first Sort of Questions concerning Man simply considered in himselfe The ende of the first Booke THE SECOND AND THIRD BOOKES OF THE CASES OF CONSCIENCE CONCERNING MAN STANDING IN RELATION to God and Man Wherein are handled the Questions touching the worship of God and the practise of Christian vertue Now newly added vnto the former and carefully examined according to the Authors owne breefes and published for the common good by T. P. Bachelour of Diuinitie Rom. 14. 23. VVhatsoeuer is not of Faith is sinne ALMA MATER CANTA BRIGIA PRINTED BY IOHN LEGAT Printer to the Vniversitie of Cambridge 1606. TO THE RIGHT HONOVRABLE EDWARD LORD DENNIE BARON of Waltham c. RIght Honourable It vvas not vvithout speciall cause that the famous Apostle of the Gentiles entring into a serious meditation of the Calling and vv●…ke of the Ministerie and grovving at length to some issue of his thoughts crieth ●ut as it vvere in tearmes of Complaint And who is sufficient for these things For if ●nquirie be made into the reason of his demand th● Scripture shall ansvver for him That Ministers are the Angels of the Lord of Hosts the Interpreters of his vvill th● Salt of the earth the Light of the World And their Calling is to carrie the Embassage of Reconciliation to manifest vnto man the pleasure of the Highest to season the corrupted heart instrumentally vvith grac● to inlighten the darkened minde by the dispensation of sauing knovvledge as the Sunne doth the Aire by the brightnesse of his beames Novv these high Ti●les and greatvvorkes euidently declaring the vveight and vvorth of that Honourable Commission are not either giuen or assigned onely in respect of publike and ordinarie duties vvherein by Diuine ordinance they be made the mouth of God vnto Man by preaching and againe of Man vnto God by prayer For these are determined vpon certaine times and places vvhen and vvhere they are to be put in execution according to the laudable Constitutions and Canons of particular Churches But in a further regard as they haue receiued from God the Tongue of the Learned and are indued vvith knovvledge and abilitie to informe the Consciences of men touching euery action vvhether personall appertaining to particular states or relatiue emploied in the vvorshippe of God and practise of Christian vertues A gift as no lesse necessarie so of a farre larger extent then the other and consequently performable vvithout limitation of time or place in season out of season vvhensoeuer the minde requireth resolution in Case of doubt or Comfort in distresse The light of this candle is therefore erected vp on high and set in open vi●vv that it may communicate it selfe not to all in grosse but to euery one in person The Lords Interpreter in this sense is to dispense his vvill in euery place time to the poore vvidovv of Sarep●a at her ovvne home to the Noble ●…uch of Ethiopia in his trauell to Dauid that he may be dravvne to Confession of his sinne to Peter for his restoring after his fall to the vveake that they may be supported to the strong that they may stand to th● VVauering minde for resolution to the Troubled soule for comfort and releefe Hence it is apparent that this Messenger of God must be as Paul saith a complete man in euery respect armed and well appointed vvith necessaries appertaining for all purposes to the honour of his Lord and the credit of his Calling He should be not onely a learned Text-man mightie in the Scriptures a positiue Diuine established in the truth a man prouided ad oppositum to vvithstand and con●… the Aduersarie but a skilfull Cas●ist readie at all assaies vpon good grounds of knovvledge and obseruation to giue a Rule to yeelde a Reason to speake a vvord in time to him that is vvearie VVhich last propertie to omit the rest beeing so essential as it is to the Calling and condition of a Minister yea of that importance as heretofore I haue declared to your Lords● it seemeth strange at least in my poore conceit that among so many graue and learned discourses published by vvay of Definition and Disputation in matter of Religion ●evv or none haue beene framed and con●riued to this purpose that in this florishing estate both of our Church and Commonvvealth none haue emploied their indeauours in the vnfolding and displaying of this Subiect yea vvhereas they of the Popish Church haue beene so plentifull or rather lauish in their Summes Manuels