A09365:1699
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.
Upon this, it followeth first, that common plays, which are in use in the world, are to be reproved, as being not meet and convenient matter of Recreation. For they are nothing else, but representations of the vices & misdemeanours of men in the world. Now such representations are not to be approved. Paul saith, Fornication, covetousness, let them not be named among you, as becometh Saints, Eph. 5. 3. And if vices of men may not be named, unless the naming of them, tend to the reproving & further condemning of them, much less may they be represented, for the causing of mirth and pastime. For, naming is far less, then representing, which is the real acting of the vice. Indeed Magistrates & Ministers may name them, but their naming must be to punish, and reform them, not otherwise. Again, it is unseemly, that a man should put on the person, behaviour, and habit of a woman; as it is also for a woman to put on the person, behaviour and habit of a man, though it be but for an hour. The law of God forbids both, Deut. 22. 3. And that law, for equity, is not merely judicial, but moral. Nay, it is the law of nature and ⟨p. 587⟩common honesty.
Vpon this, it followeth first, that common plaies, which are in vse in the world, are to be reprooued, as beeing not meet and conuenient matter of Recreation. For they are nothing els, but representations of the vices & misdemeanou•s of men in the world. Now such representations are not to be approoved. Paul saith, Fornication, couetousnes, let them not be named among you, as becommeth Saintes, Eph. 5. 3. And if vices of men may not be named, vnlesse the naming of them, tend to the reproouing & further condemning of them, much lesse may they be represented, for the causing of mirth and pastime. For, naming is farre lesse, then representing, which is the reall acting of the vice. Indeed Magistrates & Ministers may name them, but their naming must be to punish, and reforme them, not otherwise. Againe, it is vnseemely, that a man should put on the person, behauiour, and habite of a woman; as it is also for a woman to put on the person, behauiour and habite of a man, though it be but for an houre. The law of God forbiddes both,