A09365:1568
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.
II. In respect of scandal. Some are not to be used at some time, and some are at the same time to be eaten. Thus Paul professeth, that rather then he would offend his brother, he would eat no flesh while the world endureth, 1. Cor. 8. 13. And in Rom. 14. he disputes the point at large, touching the distinction of meats, that is to be observed, in regard of offending them that are weak.
II. In respect of scandall. Some are not to be vsed at some time, and some are at the same time to be eaten. Thus Paul professeth, that rather then he would offend his brother, he would eate no flesh while the world endureth, 1. Cor. 8. 13. And in Rom. 14. he disputes the point at large, touching the distinction of meates, that is to be obserued, in regard of offending them that are weake.
III. There is a distinction to be made, in respect of civill and politic order; when for the common good of societies, certain kinds of meats for certain seasons of the year are forbidden. Thus in our common wealth, there are appointed days of flesh, & days of fish, not in respect of conscience, but in regard of order, for the common good of the country.
III. There is a distinction to be made, in respect of civill and politicke order; when for the common good of societies, certaine kindes of meates for certaine seasons of the yeare are forbidden. Thus in our commō wealth, there are appointed daies of flesh, & daies of fish, not in respect of conscience, but in regard of order, for the common good of the countrie.