A09365:1329
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.
The second Opinion touching the Rest of the Sabbath, is flat contrary to the former; namely, that on the Sabbath day, (after the public worship of God is ended, and the Congregation dissolved,) men have liberty either to give themselves to labour, or to honest pleasures and recreations. This Opinion doth quite abolish one of the Commandments of the Decalogue. For it presupposeth all days to be alike, this only provided, that the public worship of God be solemnly kept. Now this may be done in any day of the week; and there will be no need of appointing a set time for Gods service, if all days be equal, without any difference or distinction. But the fourth Commandment (for substance) is eternal, and requireth (upon pain of the curse) both rest from labour, and a setting apart of the same rest, to the duties of holiness & religion. And if it command abstinence from ordinary abour, then much more from pleasures and recreations.
The second Opinion touching the Rest of the Sabboth, is flat contrarie to the former; namely, that on the Sabboth day, (after the publike worship of God is ended, and the Congregation dissolued,) men haue libertie either to giue themselues to labour, or to honest pleasures and recreations. This Opinion doth quite abolish one of the Commandements of the Decalogue. For it presupposeth all daies to be alike, this onely prouided, that the publike worship of God be solemnly kept. Now this may be done in any day of the weeke; and there will be no neede of appointing a set time for Gods seruice, if all daies be equall, without any difference or distinctiō. But the fourth Cōmandement (for substance) is eternall, and requireth (vpon paine of the curse) both rest from labour, and a setting apart of the same rest, to the duties of holines & religion. And if it command abstinence from ordinarie abour, then much more from pleasures and recreations.
The third and last Opinion, holds the mean between the two former extremities, and that I take to be the best and safest. The substance hereof consists of these two conclusions.
The third and last Opinion, holdes the meane betweene the two former extremities, and that I take to be the best and safest. The substance hereof consists of these two conclusions.