A09365:1259
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 first is, to subdue the flesh, that is, to bring the body, and so the bodily lusts into subjection to the will and word of God. By eating and drinking, the body is made heavy, the heart oppressed, the senses dull; and the whole man unfit for the duties of humiliation, prayer, and hearing of the word, Luk. 21. 24. That therefore this unfitness may be taken away, not only the body it self, but the unruly lusts of the flesh are to be mortified and subdued, by this exercise of fasting.
The first is, to subdue the flesh, that is, to bring the body, and so the bodily lusts into subiection to the will and word of God. By eating and drinking, the body is made heauie, the heart oppressed, the senses dull; and the whole man vnfit for the duties of humiliation, praier, and hearing of the word, Luk. 21. 24. That therfore this vnfitnesse may be taken away, not onely the body it selfe, but the vnruely lusts of the flesh are to be mortified and subdued, by this exercise of fasting.
The second end is, to stir up our devotion, and to confirm the attention of our minds in hearing and in prayer. To this purpose, in the Scripture, fasting and prayer are for the most part, if not always, joined together; ⟨p. 431⟩because, when the stomach is full, the body and mind are less able, to do any good duty; and contrariwise, when abstinence is used, the heart is lighter, the affections in better order, the whole man more quick and lively in the service of God. For this very cause Anna is said, to worship God night and day with fasting and prayer, Luk. 2. 37. And the intent of the Holy Ghost there, is to commend her for the fervency of her prayer, which she testified in that by such exercises, she stirred up and increased the attention of her mind.