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.

Sect. 3.

The third point is, concerning the Right * 1.1 endes of a religious fast; and they are foure.

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 hea∣uie, the heart oppressed, the senses dull; and the whole man vnfit for the duties of humi∣liation, 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 morti∣fied and subdued, by this exercise of fa∣sting.

The second end is, to stirre vp our deuo∣tion, and to confirme the attention of our mindes in hearing and in praier. To this pur∣pose, in the Scripture, fasting and prayer are for the most part, if not alwaies, ioyned togi∣ther;

because, when the stomacke is full, the body and minde are lesse able, to doe any good dutie; and contrariwise, when absti∣nence is vsed, the heart is lighter, the affecti∣ons in better order, the whole man more quicke and liuely in the seruice of God. For this very cause Anna is saide, to worshippe God night and day with fasting and praier, Luk. 2. 37. And the intent of the Holy Ghost there, is to commend her for the feruencie of her praier, which shee testified in that by such exercises, shee stirred vp and increased the attention of her minde.

The third ende is, to testifie the humilitie and contrition of our hearts, that is to say, our inward sorrow and griefe for sinne, and our repentance and effectuall turning vnto God. Without this ende, the fast is but a vaine ceremonie. And therefore the Prophet Ioel calls vpon the people, to turne vnto the Lord with all their hearts, with fasting, wee∣ping, and mourning; to rent their hearts and not their garments, &c. Ioel 2. 12, 13. The Pro∣phet Esay in like manner, reprooveth the Iewes, because when they fasted, they would afflict their soules for a day, and how downe their heads as a bu••rush, and lie downe in sackcloath and ashes: But made no conscience to turne from their euill waies. Esay. 58. 5, 6. There∣fore their outward humiliation was but hy∣pocrisie.

The fourth end of a fast, is to admonish

vs of our guiltines before the Lord, and to put vs in mind of the acknowledgement of our sinnes, wherby we become vnworthy of any blessing, gift, or mercie; yea vnworthy to goe vpon the ground, to breath in the aire, to eate, drinke, sleepe, or inioy any other be∣nefit. In a word, that we haue deserued by our sinnes all the plagues and punishments threatued in the Law against sinners. The Malefactor in the day of Assises, cannot giue greater testimonie of the true confession of his guiltines, then by comming before the Iudge, with the rope about his neck; neither can we bring a more notable signe, of our true humiliation before God, then by com∣ming before him, in the day of the solemne fast, with open confession and Proclamation of our guiltinesse, both of sinne and punish∣ment. Hence it was, that in the fast of Nine∣ueh, not onely men but euen the beasts were forbidden to feede or drinke water; for this very end, that the Niuevites might acknow∣ledge their sinnes to be so great, and hei∣nous in the sight of God, that in regard ther∣of, not onely the reasonable creatures them∣selues, but also the beasts of the field, for their sakes, were vnworthy of life and nou∣rishment.

Notes

• * 1.1

  The right ends of fa∣sting.