A09365:1266
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.
It is alleged, that this doctrine seems to challenge the Church of England of Heresy: for it appointeth and observeth set times of fast. Ans. Nothing less. For our Church enjoineth and approveth these times, not upon necessity, or for religions sake, but for civill and politic respects: whereas the Romish church, holds it a mortal sin, to put off a set fast appointed, so much as till the next day following.
It is alleadged, that this doctrine seemes to chalenge the Church of England of Heresie: for it appointeth and obserueth set times of fast. Ans. Nothing lesse. For our Church inioyneth and approoueth these times, not vpō necessity, or for religions sake, but for ciuill and politicke respects: whereas the Romish church, holds it a mortal sinne, to put off a set fast appointed, so much as till the next day following.
The second reason. They of the Church of Rome make a distinction of meats. For they wholly forbid flesh to be eaten upon days of fast, and allow whit-meats only then to be used; and that of necessity. Now this difference of meats is partly impious, partly absurd and foolish.
The second reason. They of the Church of Rome make a distinction of meates. For they wholly forbid flesh to be eaten vpon daies of fast, and allow whit-meates onely then to be vsed; and that of necessitie. Now this difference of meates is partly impious, partly absurd and foolish.
Impious it is, because they make it for Religions sake. For since the coming of Christ, there is a liberty given to all men whatsoever, ⟨p. 435⟩to eat of all kinds of meats, without any distinction: commanding abstinence from nothing, which God hath created, to be received with thanksgiving. It is true indeed, we hold a difference between meat and meat, but how? not in way of religion, but in regard of temperance & health, for civill and politic uses, and respects. As for the other, we rest upon the word of God, & hold it with Paul, a doctrine of Devils, to command forbearance of meats, in regard of conscience,