A09365:1053
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. Daniel was not accused as the three children were, and for that cause, there is no mention made of his refusal. Again, put the case he had been accused, yet the King took no knowledge of his accusation, because he was in favour, both with him, and the people.
Ans. Daniel was not accused as the three children were, and for that cause, there is no mention made of his refusall. Againe, put the case he had beene accused, yet the King tooke no knowledge of his accusation, because he was in fauour, both with him, and the people.
The fourth Objection. Paul together with four men, that had made a vow, yielded to purify himself, according to the law of Moses, because he would not offend the weak Jews, Act. 21. 24. And yet that Law concerning purification, as also the whole body of Ceremonies, was abrogated in the death of Christ. Now if he might do that, which was unlawful, for the avoiding of offence; why may not a man go to Mass, and so prevent the scandal, which may be taken on the behalf of the Papists?
The fourth Obiection. Paul togither with foure men, that had made a vow, yeelded to purifie himselfe, according to the lawe of Moses, because he would not offend the weake Iewes, Act. 21. 24. And yet that Law concerning purification, as also the whole bodie of Ceremonies, was abrogated in the death of Christ. Now if he might doe that, which was vnlawfull, for the auoiding of offence; why may not a man goe to Masse, and so preuent the scandall, which may be taken on the behalfe of the Papists?
Ans. It is true, that there was an end put unto the Ceremonial law by Christs death; yet it was not at the first wholly to be abolished, but by little and little. Again the use of ceremonies, remained as a thing indifferent in it self, till the Temple of Jerusalem was destroyed by Titus, and the Church of the New Testament throughly planted. And till both these were accomplished, the use of