A09365:1609
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
Book 3 › Chapter 4 › Section 2 › Question 2 › Section 2: §ect. 2.
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.
Thirdly, every man must eat and drink so much, as may serve to maintain the strength of his nature, of his body and mind, yea so much, as may serve to uphold the strength of grace in him. Solomon the King of Israel, would have all Princes to eat in time, for strength, and not for drunkenness. Eccl. 10. 17. Isaiah notes it as a judgement of God upon men, when they use feasting and mirth, and have not grace to consider the works of God, Isaiah. 5. 12. Our Saviour would have all men so to eat and drink, that they may be the fitter to watch and pray. Luk. 21. 34. 36. And the Apostle Paul exhorteth men, not to be drunk with wine wherein is excess, but to be filled with the Holy Ghost, Eph. 5. 18. His meaning is, that men ought so to eat and drink, that their bodies, minds, and senses, ⟨p. 554⟩may not be made thereby more heavy, but rather more lightsome and able to perform their duties to God and man. For if they so eat, as that thereby they be hindered in this behalf; they are guilty of excess and riot, which is greatly displeasing to God and offensive to men. This rule serveth to admonish some persons, who (as the Proverb is) are good forenoon-men, but bad afternoon men; because in the morning they be sober, but for the most part, over come with drink after dinner.
Thirdly, euery man must eat and drinke so much, as may serue to maintain the strength of his nature, of his bodie and mind, yea so much, as may serue to vphold the strength of grace in him. Salomon the King of Israel, would haue all Princes to eate in time, for strength, and not for drunkennes. Eccl. 10. 17. Esay notes it as a iudgement of God vpon men, when they vse feasting and mirth, and haue not grace to consider the workes of God, Esay. 5. 12. Our Sauiour would haue all men so to eate and drinke, that they may be the fitter to watch and pray.