A09365:1350
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. First; in that text when it is said, the evening and the morning, made such & such days, by the evening is understood the night and by the morning the day, and the evening was the end of the day, and the morning the end of the night. This exposition is ancient, and yet in Scripture we find not one place where the evening is put for the night, Secondly, I answer that the collection from ⟨p. 467⟩that place is of no force. For thus the reason must needs be framed. That which God did in appointing of days, the same must we do in using of them. But God in appointing of days, began the day at the evening. Ergo, &c. The consequent is false. For the case is otherwise in the constitution of time, then it is in the use of time constituted: and there is not the same reason of things in doing, as there is of the same things in being and use. Thirdly, this did not bind the Jews. For they in all likelihood began their Sabbaths in the morning. Indeed their solemn feasts, as the Passover and such like, began and were kept from evening to morning, as we may read Levit. 23. 5. But their ordinary Sabbath was kept from morning to morning. Whence it is that Saint Matthew calls the dawning of the first day of the week, the end of the Sabbath of the Jews, Matth. 28. 1. and there is nothing (I take it) that can be brought to the contrary.
Ans. First; in that text when it is said, the euening and the morning, made such & such daies, by the euening is vnderstood the night and by the morning the day, and the euening was the end of the day, and the morning the end of the night. This exposition is auncient, and yet in Scripture we find not one place where the euening is put for the night, Secondly, I answer that the collection from ⟨p. 467⟩that place is of no force. For thus the reason must needs be framed. That which God did in appointing of daies, the same must we doe in vsing of them. But God in appointing of daies, began the day at the euening. Ergo, &c. The consequent is false. For the case is otherwise in the constitution of time, then it is in the vse of time constituted: and there is not the same reason of things in doing, as there is of the same things in beeing and vse. Thirdly, this did not bind the Iewes. For they in all likelyhood began their Sabboths in the morning. Indeede their solemne feasts, as the Passeover and such like, beganne and were kept from euening to morning, as we may read