A09365:1265
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.
First, the patrons & maintainers of them, do appoint set times of fasting, which are, necessarily to be kept, upon pain of mortal sin. And abstinence from flesh (with them) is made a matter of conscience. Now to prescribe set times necessarily to be observed, is contrary to that liberty, which the Church of God and the governors thereof have for this purpose, only upon special occasion. When the question was moved to our Saviour, by Johns Disciples, Why they and the Pharisees fasted often, whereas his fasted not; Answer was given in this manner, Can the children of the marriage chamber mourn, as long as the bridegroom is with them? But the days will come, when the bridegroom shall be taken away from them, and then shall they fast, Mat. 9. 15. From whence we may gather, that times of fasting must be, according to the times of mourning. For Christ gives them to understand, that they were to fast, as occasions of mourning were offered. As therefore, there can be appointed no set time for mourning, no more can there be enjoined a set time for fasting; but must be ⟨p. 434⟩left to the liberty of the Church, to be prescribed, as God shall give occasion. Again, the Apostle reproveth the Church of Galatia, for observing set days, and months, & times, and years, in way of Religion. Gal. 4. 10. Montanus the Heretic is thought (in 1Ecclesiastical stories) to have been the first, that made laws for set-fasting. And the Churches of God in ancienter times, fasted of their own accords freely, not enforced by law or commandment, but as time and occasion served.
First, the patrons & maintainers of them, doe appoint set times of fasting, which are, necessarily to be kept, vpon paine of mortall sinne. And abstinence from flesh (with them) is made a matter of conscience. Now to prescribe set times necessarily to be obserued, is contrarie to that libertie, which the Church of God and the gouernours thereof haue for this purpose, onely vpon speciall occasion. When the question was mooued to our Saviour, by Iohns Disciples, Why they and the Pharises fasted often, whereas his fasted not; Answer was giuen in this manner, Can the children of the marriage chamber mourne, as long as the bridegrome is with them? But the daies will come, when the bridegrome shall be taken away from them, and then shall they fast,