A09365:1322
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.
Sect. 1.
Now touching the first point, the Rest of the Sabbath; there are three several Opinions, 1whereof two are contrary, and the third is a mean between both.
Now touching the first point, the Rest of the Sabboth; there are three seuerall Opinions, 1whereof two are contrarie, and the third is a meane betweene both.
- 1Rest.
The first Opinion is, that we are bound as strictly to keep the outward rest of the Lords day, as the Jews were to keep the Sabbath: and sundry men are of this mind. But I take it, this opinion is not warrantable. For (as we said before) the Jewish manner of keeping the Sabbath in straitness, is a Ceremony. And if we be bound to keep it as straitly as the Jews did, then Judaism must still remain, and the ceremonial Law (at least in some part) must still be in force.
The first Opinion is, that we are bound as strictly to keepe the outward rest of the Lords day, as the Iewes were to keepe the Sabboth: and sundrie men are of this minde. But I take it, this opinion is not warrantable. For (as we said before) the Iewish manner of keeping the Sabboth in straitnes, is a Ceremonie. And if we be bound to keepe it as straitly as the Iewes did, then Iudaisme must still remaine, and the ceremoniall Law (at least in some part) must still be in force.