A09365:1250
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. The beginning and end of a Fast, is left unto our liberty. But it is so long to be kept, as the principal actions of the fast, that is, humiliation and prayer, do continue, And though the beginning and end thereof be free to us, yet it is most meet & convenient, that solemn fasts should begin in the Morning, and last till the Evening. This was the usual custom of the Church in the old Testament.
Ans. The beginning and ende of a Fast, is left vnto our libertie. But it is so long to be kept, as the principall actions of the fast, that is, humiliation and prayer, doe continue, And though the beginning and ende thereof be free to vs, yet it is most meete & conuenient, that solemne fasts should beginne in the Morning, and last till the Euening. This was the vsuall custome of the Church in the old Testament.
II. Question. Whether in the day of a solemn fast, a man may eat any thing or no? and if he may, what? and how often?
II. Question. Whether in the day of a solemne fast, a man may eate any thing or no? and if he may, what? and how often?
Ans. We may eat, and that (if need require) once or twice. Yet here we must take with us two caveats. First, concerning the quantity of our meat; it must be less then ordinary, and only that which is necessary to preserve nature, and no more: for if it be otherwise, we abolish our fast. Secondly, concerning the quality of that we eat; it ⟨p. 429⟩must not be dainty and pleasant, but the meanest food, and such as hath least delightsomnes and delicacy in it. Thus Daniel fasted for three weeks of days, from morning to evening: in which time he ate but a small quantity of meat, and that which was none of the daintiest,