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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09365	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.; Cases of conscience	Perkins, William, 1558-1602.; Pickering, Thomas, d. 1625.	1606 (1606)	STC 19669; ESTC S114066	314,224	686

rest a figure of the most strict spirituall rest from all sinne in thought word and deede required of cuery true beleeuer II. Againe in the Sabboth this was ceremoniall and temporarie that it was a speciall signe betweene God and his people of the blessings that were propounded promised in the Couenant Exod. 31. 13. And these were principally two First it was a signe of their sanctification to teach them that as the Lord had set apart a day of rest so he did and would sanctifie the obseruers thereof vnto himselfe by forgiuing their sinnes and receiuing them into his fauour in and by the Messias to come Secondly it was ordained by God to figure and signifie the euerlasting rest of Gods children in the kingdome of heauen Of this the Prophet Esay speakes when he saith that from moneth to moneth and from Sabboth to Sabboth all flesh shall come to worship before God Esa. 66. 23. And the author to the Hebrewes There remaineth therefore a Sabbatisme or rest to the people of God Heb. 4. 9. III. Furthermore this was temporarie in the Sabboth that it was to be obserued vpon a set day namely the seauenth from the Creation and that with set rites and ceremonies So saith Moses The seauenth day is the Sabboth Deut. 5. 14. Againe On the Sabboth day ye shall offer two lambes of a yeare old without spot and two tenth deales of fine flower for a meate offering mingled with oyle and the drinke offering thereof and the burnt offering of euery Sabboth beside the continuall burnt offering and the drinke offering thereof Numb 28. 9 10. IV. This also was Ceremoniall that it was to be obserued in remembrance of their deliuerance out of Egypt Remember that thou wast a seruant in the land of Egypt and the Lord thy God brought thee out thence by a mightie hand and stretched out arme therefore the Lord thy God commanded thee to obserue the Sabboth day Deut. 5. 15. Sect. 2. Now as there were some things temporarie and Ceremoniall in the Sabboth so there are some things in it perpetuall Morall and those I take it are three especially First that there should be a day of rest in which man and beast might be refreshed after labour Secondly that this day should be sanctified that is set apart to the worship of God These two first are therefore morall because they are expressely mentioned in the Commandement touching the Sabboth Thirdly that a seauenth day should be sanctified to an holy rest and that this holy rest should be obserued in a seauenth day I say not in this or that seauenth day but in one of the seauen Now that this also is morall it appeares by these reasons First the Sabboth of the seauenth day was instituted and appointed by God in Paradise before the fall of man and the reuealing of Christ yea euen then when there was one condition of all men This is plainly set downe in Gen. 2. as also in the fourth Commandement And vpon this ground it is manifest that a Sabboth of a seauenth day cannot be a Ceremonie simply considering the ordination thereof was in time long before all Ceremonies If it be obiected that it was made a Ceremonie afterward I answer that the reason is naught For Matrimonie was ordained in Paradise and afterward made ceremoniall to signifie the spirituall vnion betweene Christ and his Church and yet Matrimonie is perpetuall and so is a Sabboth of a seauenth day If it be againe alleadged that God did then keepe a seuenth day in his owne person and afterward inioyned it to man by his commandement I answer that the institution of the Sabboth in Paradise consisted of two parts Blessing and Sanctification and the meaning of the Holy Ghost is that God did both blesse it in regard of himselfe because he kept it in his owne person and hallowed it also in regard of man by commanding it to be sanctified and kept in performance of holy duties Secondly the reasons of the fourth Commandement are generall and the equitie of them is perpetuall and they haue this ende to vrge the rest of a seauenth day Let them be considered in particular The first in these wordes Sixe daies shalt thou labour Which some take to be a permission as if God should haue said thus If I permit thee sixe thou shalt allow me a seauenth But they may be also taken for a commandement inioyning labour in the sixe daies first because they are propounded in cōmanding termes secondly because they are an exposition of the curse laid vpon Adam Thou shalt eate thy bread in the sweat of thy face namely in the sixe daies and thirdly because idlenes the spoile of mankind is there forbidden This beeing so there must needes be a seauenth day not onely of rest to ease them that labour in the sixe daies but also of an holy rest that God might be worshipped in it The second reason is taken from Gods example For in sixe daies the Lord made heauen and earth c. That which the Lord himselfe hath done in person the same must man doe by his commandement But the Lord himselfe in sixe daies laboured and rested the seauenth Therefore man must doe the same This reason made by God to the creature must stand in force till he reuerse it which yet he hath not done nor doth If then these reasons doe not onely inforce a rest and an holy rest but a rest on the seauenth day then this lest on the seauenth day is a part of the fourth Commandement and consequently the Church can not alter it from the Sabboth day because they can not alter the substance of that Commandement which is eternall II. Reason The Sabboth day in the new Testament in all likelihood is tied to that which we call the Lords day and that as I take it by Christ himselfe The Reasons thereof are these I. The sabboth day of the new Testament is called the Lord daie Apoc. 1. 10. Now I suppose for in these points still wee must goe by likelyhoods its called the Lords day as the last Supper of Christ is called the Lords Supper for two causes First as God rested the seauenth day after the Creation so Christ hauing ended the worke of the new creation rested on this day from his worke of redemption Secondly as Christ did substitute the last supper in roome of the passeouer so he substituted the first day of the weeke in roome of the Iewes Sabboth to be a day set apart to his owne worship II. The Church of Corinth everie first day of the weeke made a collection for the poore as we may read 1. Cor. 16. 2. and this collection for the poore in the primitiue church followed the Preaching of the word Praier and the Sacraments as a fruite therof Act. 2. 42. For these be Sabboth exercises that went alwaies together in the Apostolicall Church But it will be saide that collecting for the Saints is a matter of

Fast 424 2. How a Religious Fast is to be obserued 425 Touching the manner of Fasting How long must the Fast continue 428 Whether a man may eate in the time of a solemne Fast 428 Whether all be bound to keep the forme prescribed in the day of a solemne Fast 429 3. Whether Popish Fasts be lawfull 433 CHAP. XVI Of the Sabboth day Quest. 1. Whether it be in the libertie of the Church of God vpon earth to alter the Sabboth from the seuenth day to any other 438 2. How the Sabboth of the New Testament is to be observed 453 Whether we may not lawfully use Recreations on the Sabboth day 459 Whether men vpon occasion may not doe a work of their callings in the morning or euening of the Sabboth 461 3. When the Sabboth doth beginne 465 The third Booke CHAP. I. Of the Nature and Differences of Vertue and the Order of the Questions CHAP. II. Of Prudence Quest. 1. How men are to practise Prudence 475 2. Whether a man may with good conscience vse Policie in the affaires of this life 485 CHAP. III. Of Clemencie Quest. 1. How a man may carrie himselfe in respect of iniuries and offences done vnto him 489 How ought a man to forgive an Iniurie 492 Whether a man may defend himselfe by Law 493 How a man is to defend himselfe by Law 496 Whether may a man defend himselfe by force 499 When may he defend himselfe by force 500 Whether may he reskue himselfe or others by Combate 501 2. When Anger is lawfull and when vnlawfull 504 3. What is the Remedie of vniust Anger 512 CHAP. IV. Of Temperance In the vse of Riches 1. How farre a man may with good conscience desire and seeke Riches 521 2. How a man may with good conscience possesse and vse Riches 528 Whether a man may voluntarily giue away all and liue vpon Almes in fasting and prayer 533 In the vse of meate and drinke 1. Whether there be any difference in the vse of meat and drinke now in the time of the New Testament 537 Whether we may with good conscience eate flesh at times forbidden 542 2. How we may eate and drinke to the glorie of God and our owne comfort 543 What Rule of Moderation is to be obserued of euery one in eating 551 In the vse of Apparell 1. Whether ornaments of Gold Siluer pretious Stones Silks and Velvets c. may not lawfully be vsed 560 2. What is the right and lawfull vse of Apparell 563 How shall we know what is necessarie for euery person and state 566 How a man may fit his Apparell in comely and decent manner 567 Whether a man may not take vp a forren fashion of attire and vse it 569 Whether may we not labour to couer a deformitie in the bodie 578 What measure is to be obserued in vsing Outward Ornaments 579 What is the spirituall vse of Apparell 580 In the vse of pleasures and Recreations 1. Whether Recreation be lawfull for a Christian man 583 2. What kindes of Recreations are lawfull and conuenient and what not 584 3. How we are to vse Recreations 592 CHAP. V. Of Liberalitie Quest. 1. What persons are to giue Almes 598 Whether the wife may giue almes without consent of her husband 600 2. To whome must Almes be giuen 601 Whether we may giue to Beggars 603 Whether we ought to put a difference betweene person and person in giuing almes 605 3. How much releefe must euery man giue 606 4. How many waies must a man giue 609 5. How Almes are to be giuen that they may please God 610 Whether giuing of releefe be meritorious and satisfactorie 612 What is the right fruite of Almes-giuing 615 CHAP. VI. Of Iustice. Quest. 1. What is the Iudgement that one is to giue and hold of another 618 How a man may with good conscience giue Iudgement of himselfe 623 2. How one ought to honour another 625 What honour is due to Superiours 628 to Equalls 633 to Inferiours ibid. to a mans owne selfe 634 c. c. c. The Table of the Texts of Scripture Chapter Verse Page Genesis     1 16 234 4 23 243 6 15 239 19 1 355 21 9 241 42 25 388 43 8 242 49 18 149 Exodus     4 25 28 6 14 254 7 19 243 9 6 244 10 22 245 16 29 439 20 7 390 35 3 440 Leviticus     23 32 467 25 35 602 Numbers     24 24 227 Deuteron     8 10 556 10 20 257 15 4● 414. 004 17 16. 17. 523 30 19 388 Iudges     11 1. c. 408 16 29 245 Ioshua     8 5 486 Ruth     1 17 683 I. Sam.     2 25 29 16 19 247 19 24 573 25 26 389 II. Sam.     1● 16. 20. 427 16 10 513 19 23 391 I. King     2●… 19 629 II. King     〈◊〉 18. 19. 368 10 18 365 II. Chron.     2●… 2 248 Ezra     8 2 427 Psalmes     6 1 107 117 10 17 98. 286 15 1 78   2●… 616. c. 19 13● 22 76 11 404   8   77 1 c. 117 26 11 404 30 11 587. 8 34 9 525 37 16 525 39 13 530 50 15 123 90 14 138 109 1 272. 507 112 9 532 Proverbs     3 11 136 4 23 168 6 13 526 12 16 518 16 6 614 18 14 88 20 18 169. 506 Eccles.     3 1 129. 587 7 16 484 Canticles     2 7 388 Esay     1 15 264 20 2 573 49 8 95 50 4 1 45 7 121 66 23 244 Ieremie     3 4 588 4 2 384 383 30 11 121 35 1 c. 422 31 4 588 Dan.     3 6 365 4 24 613   30 193 Zachariah     2 8 35 Habbac     2 4 116 Malachi     1 11 280 3 17 184 Math.     4 23 245   10 352 5 34 388   4 144   25 496   21 22 513 6 28 564   33 478 9 12 13 176   15 433 10 23 368   28 258   39 530 12 9 534 18 36 593   15 30. 496   17 324 19 12 420   21 422. 534   23 527 23 3 340 Marke     13 33 479 Luke     2 37 431 3 11 67. 566. 609. 4 18 113 6 29 494   24 527 9 23 65 11 41 596 12 33 608. 533 14 14 614   33 532   26 527 16 9 614. 528 Iohn     1 48 249 3 5 312 8 4 15 149 9 49 490   31 264 16 20 144 Actes     1 10 448 2 46 549 4 29 273 5 4 527 7 16 249 10 15 539   33 293 13 14 451 17 30 26. 94. 15 29 541 18 3. 4. 452 20 7 465 21 24 366 23 12 14. 406 24 14 66       Romanes     5 1 80   3

Religious Fast Ans. It is a voluntary and extraordinary abstinence taken vp for a religious end what this end is we shall see afterward First I call it voluntarie because the time and particular manner of Fasting is not imposed or determined but left free to our owne liberty Againe I tearme it extraordinary to distinguish it from ordinary fasting which stands in the practise of temperance and sobrietie whereby the appetite is restrained in the vse of meates and drinkes that it doe not exceede moderation Now this kinde of fast is to be vsed of all Christians at all times whereas the extraordinarie is not dayly and ordinarily to be practised but vpon speciall occasions and at speciall times in as much as it is a more strait and severe abstinence then the other II. Question How a Religious Fast is to be obserued Ans. For the obseruation of it three things are required I. A iust and weightie cause II. A right manner III. Right ends Sect. 1. Fasting is then to be vsed when a iust and weightie cause or occasion therof is offered There be two iust causes of a fast The First is when some iudgement of God hangs over our heads whether it be publicke as Famine Pestilence the Sword destruction c. or priuate The Prophet Ioel in the name of the Lord calls the Iewes to a strait and solemne fast and that vpon this iust occasion because the Lord had sent a great dearth vpon the land Ioel 2. 14 15 c. Hester and her companie fasted when shee had heard newes of the intended destruction of the Iewes Ester 4. 16. The people of Nineueh which were not Iewes but forreiners in regard of the Couenant when the Prophet came and denounced destruction vnto them for their sinnes they gaue themselues generally to fasting and praier Ion. 3. 5. 8. The second cause of fasting is when we are to sue seeke by prayer to God for some speciall blessing or for the supply of some great want Thus when Daniel desired to obtaine the deliuerance of the children of Israel out of captiuitie in Babylon he gaue himselfe to fasting Dan. 10. 3. Thus Christ fasted and spent the whole night in prayer vnto God before he chose his twelue Apostles Luk. 6. 12. And in like manner Paul and Silas when they were to found and plant Churches vsed praier and fasting Act. 14. 23. because in these matters of so great importance they looked for special direction from God himselfe Lastly Anna that shee might be more feruent in praier fasted night and day in the Temple Luc. 2. 37. Sect. 2. The second point is the Right manner of fasting which stands in three things The Frist is Abstinence from meate and drinke for therein consisteth the very nature of a fast and if that be wanting it is no fast at all Thus Ester commanding the Iewes to fast for her biddes them neither eate nor drinke for three daies Ester 4. 16. The Second is an abstinence from all delights which may any way cheare and refresh nature In this sort Daniel fasted three whole weekes of daies abstaining from all pleasant bread flesh wine and ointments Dan. 10. 3. So when Dauid fasted it is saide that he lay all the night vpon the earth that he neither washed nor annointed himselfe nor changed his apparell 2. Sam. 12. 16 20. In the solemne fast of the Iewes the bridegrome and bride must come out of their chambers Ioe 2. 15 16. By these places it is manifest that in a true fast there is required not onely abstinence from meate and drinke but from all delights recreations other things that might refresh the nature of man By this the Popish Fasting is iustly reprooued wherein though men are inioyned to abstaine from flesh yet there is giuen libertie to vse other delicates The Third thing in the manner of a Fast is so farre forth to abstaine from meate and other delights as the bodie may be thereby afflicted Ezra proclaimes a fast and he giues a reason thereof that himselfe and the people might afflict themselues Ezra 8. 2. This Afflicting of a mans selfe is expoūded by Paul 1. Cor. 9. 27. where he saith I beate downe my bodie and bring it in subiection Now though we must humble and afflict our bodies by fasting yet we ought not to weaken abolish or destroy nature or doe that whereby the strength of nature may be taken away For such afflicting is forbidden Coloss. 2. 23. And contrariwise we are commanded by Christ to pray for daily bread that is such food as is fitte to sustaine our substances and therefore we may by such exercises ouerthrow the same Yet for the better vnderstanding of the manner of Fasting three Questions are to be answered I. Question How long the fast must continue 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 solemne fast a man may eate any thing or no and if he may what and how often Ans. We may eate and that if neede require once or twise Yet here we must take with vs two caueats First concerning the quantitie of our meate it must be lesse then ordinarie and onely that which is necessarie to proserue nature and no more for if it be otherwise we abolish our fast Secondly concerning the qualitie of that we eate it must not be daintie and pleasant but the meanest food and such as hath least delightsomnes and delicacie in it Thus Daniel fasted for three weekes of daies from morning to euening in which time he ate but a small quantitie of meate and that which was none of the daintiest Dan. 10. 3. These caueats obserued a man may lawfully take some sustenance euen in the time of a solemne fast For there is no kinde of meate but may then be eaten quantitie and qualitie beeing obserued In the old Testament no cleane beast was forbidden to be eaten in the day of a fast And in the New To the pure saith Paul Tit. 1. 15. all things are pure And the kingdome of God stands not in meates and drinkes but in righteousnesse peace and ioy in the holy Ghost Rom. 14. III. Quest. Whether all persons are bound to keepe the forme prescribed in the day of the solemne fast Ans. All that are able and can abstaine are bound Yet because Gods worshippe stands not in eating or not eating some persons are here exempted First all those that are weake as children aged persons and those that are sickely Secondly they that by reason of the constitution of their bodies doe find themselues vnfit to

vses and respects As for the other we rest vpon the word of God hold it with Paul a doctrine of Deuills to command forbearance of meates in regard of conscience 1. Tim. 4. 3. But to this place of Paul they giue answer and say that it is spoken of Heretikes such as the Manichees Novatiās c. were that held meats in their own nature vnclean We on the other side reply and say that this text condemnes those that make meates any way vncleane And that the Papists doe put this difference in way of Religion and conscience as appeareth by their strait prohibitions of flesh as vncleane and that for conscience sake And this text they shall neuer be able to shift off for it plainely condemneth any such distinction seeing to the pure all things are pure and euery creature of God is good and nothing to be refused so it be receiued with thanksgiuing 1. Tim. 4. 4. Furthermore this difference of meates is also foolish For first the light of nature and common sense teacheth that in such meates as they permit there is as much delicacie pleasure and contentment yea as much if not more strength for example in some fish fruits and wines as is in flesh by them forbidden Yea S. Paul ascribes flesh vnto fishes 1. Cor. 15. 39. There is one flesh of men an other of beasts an other of fishes c. Secondly I call it foolish because in their set Fasts they forbid flesh but permit diuers wines and the daintiest iuncates that the Apothecaries shoppe can affoarde whereas in a solemne fast all meates drinks and all other delights of what kinde and nature soeuer are to be forborne For this was the practise of the Church in former times to forbeare not onely ordinarie foode but soft apparell sweete oyntments and whatsoeuer it was that serued to refresh and cheare the heart as hath beene shewed The third Reason The Church of Rome giueth to their fastings false and erroneous endes as namely to merit something at the hands of God thereby to satisfie his iustice for sinne and to be true and proper parts of his worship And that these are false and erronious I prooue by these reasons First they do wholly frustrate the death of Christ which is the onely thing in the world appointed by God to be meritorious and satisfactorie Secondly Fasting of it selfe is a thing indifferent neither good nor euill For though it be referred to a religious end which is the humbling of the soule yet it is not good in it selfe but onely in regard of the end Neither is it any part of Gods worshippe beeing so referred but only a proppe and furtherance seruing in the right vse thereof to make a man more fit for the duties of Gods seruice Thirdly these ends if they be well considered cannot be the true ends of fasting as will appeare by this example A begger at our doores entreats an almes we giue it and he receiues it But will any man say that by begging he doth merit or deserue his almes In like manner we are all beggers that haue nothing of our owne neither food nor raiment nor any other blessing we doe inioy but all we haue commeth vnto vs onely from God Well vpon iust occasion we giue our selues to fasting we pray earnestly vnto him for mercie in the pardon of our sinnes In this case is it not great madnesse to thinke that we by begging mercie can merit mercie at the hands of God But praier saith the Papist as it is praier merits nothing but as it is a good worke Ans. Praier as it is a good worke is no other then begging and then it is vnpossible that it should be meritorious vnlesse it be granted that begging is meritorious which cannot be These reasons considered I conclude that Popish fasts which stand in force among them at this day are wicked and damnable and consequently to be abolished if it were no more but for the blasphemous ends which they make of them And thus much touching this point of Fasting as also concerning the other Heades of Gods outward worship CHAP. XVI Of the Sabboth day THe fourth maine Question touching man as he stands in relation to God is concerning the Time of Gods worship Wherein certaine particular questions are to be resolued touching the Sabboth day The First and most principall of all the rest is this Whether it be in the libertie of the Church of God vpon earth to alter the Sabboth day from the seuenth day to any other In answering to this Question I will not resolutely determine but onely propound that which I thinke is most probable First therfore I answer negatiuely That it is not in the Churches libertie to alter the Sabboth from the Seuenth day The reasons are these I. Reason The substance of the fourth commandement is vnalterable Now the sanctifying of a rest vpon the seventh day is the substance of the fourth cōmandement Therfore the sanctifying of the rest of the seuenth day is vnalterable in regard of any creature That the truth of this reason may appeare two things are to be considered First what is changeable and temporarie in the Sabboth and then what is morall and perpetuall Sect. 1. The things which are temporarie and ceremoniall in the Sabboth day are these I. That rigorous and precise rest prescribed to the Iewes which stoode in the strait obseruation of three things First the Iewe might not on the Saboth goe forth or take a iourney any whether for any matter or busines of his owne For of this there was a speciall commandement giuen Exod. 16. 29. Tarry euery man in his place let no man goe out of his place the seuenth day namely to doe any worke or busines of his owne whatsoeuer Secondly the Iewe might not kindle a fire vpon the Sabboth day For so saith the Lord by Moses Ye shall kindle no fire throughout your habitations c. Exod. 35. 3. It will be then said How did they for meate and fire in winter Ans. They prepared and dressed their meat the day before as they were commanded Exod. 16. 24. And for fires in winter if they had any vpon the Sabboth it was necessarie as I suppose that as they drest their meate the day before so they should then beginne their fire also which beeing then begunne might be preserued on the Sabboth Thirdly the Iewe might not carrie a burden This the Lord did expressely forbidde them by the Prophet Ieremie Thus saith the Lord Carrie no burdens vpon the Sabboth day neither bring them in by the gates of Ierusalem c. Ier. 17. 21. And Nehemiah charged the men of Iudah with the prophanation of the Sabboth in that kinde Neh. 13. 15 16 17. In these three particulars stood the strict obseruation of the Iewish rest which is altogether temporarie and doth not concerne the times of the New Testament because it was onely typicall the Sabboth beeing in regard of that manner of