Selected quad for the lemma: order_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	common_a	young_a	youth_n	17	3	7.5992	4	false

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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

First All Superiours must haue reuerence done vnto them whether they be Superiours in age in gifts in authoritie or howsoeuer and that because they are superiours The actions of Reuerence due to all superiours are principally sixe The first is to rise vp before the superiour Levit. 19. 32. Thou shalt rise vp before the boare head and honour the person of the old man The second when they are comming toward vs to goe and meete them Thus when Abraham saw the three Angels comming toward him he ranne to meete them from the tent doore Gen. 28. 2. And king Salomon when his mother Bathsheha came towards him to speak vnto him for Adoniah the text saith he rose vp to meete her 1. King 2. 19. The third to bow the knee before the superiour Thus wee read in the Gospell that a certaine man comming to Christ as he was going on the way kneeled vnto him Mark 10. 17. Thus Abraham ranne to meete the three Angels and bowed himselfe to the ground Gen. 28. 2. And the same Abraham els where bowed himselfe before the people of the Land of the Hittites Gen. 23. 7. The fourth to giue them the first and highest seat or place This our Sauiour Christ meaneth in the parable wherein he willeth those who are invited to a banquet to yeeld the chiefest place to them that are more honourable then themselues Luk. 14. 7. And it is set downe as a commendation of Iosephs brethren that they sate before him in order the eldest according to his age the youngest according to his youth Gen. 43. 33. Here we must remember that though in common practise among men the right hand is a note of superioritie yet in Scripture the practise is contrarie For in the article of our Creede Sitting at the right hand signifieth the inferioritie of the Mediator in respect of the father though it be a token of his superioritie in regard of the Church And so must the place be vnderstood 1. King 2. 19. where it is said that Bathsheba sate at the right hand of Salomon namely that it was an argument of Superioritie whereunto he preferred her before the people but it shewed her infirmitie in regard of Salomō himself And this custome is frequent both in the scriptures in humane writers The fift to giue libertie of speaking in the first place This was the practise of Elihu one of the friends of Iob who beeing the youngest in yeares dared not to shew his opinion till Iob and others who were his ancients had spoken But when they had left off their talke then he is said to haue answered in his turne Iob. 32. 6. 7. 17. The sixt to giue the titles of reverence to all superiours Sara according to this rule called Abraham Lord 1. Pet. 3. 9. The man in the Gospell comming to learne something of Christ cals him by this name Good Master Mar. 10. 17. And Anna rebuked by Eli answered him with reuerence and said nay my Lord. 1. Sam. 1. 15. The second Rule touching honour due to superiours is more speciall touching superiours in authoritie namely that they also must be honoured And this honour shewes it selfe in foure things The first is speciall reuerence which stands in the performance of two duties The former is to stand when our superiors doe sitte For thus Abraham after he had receiued the Angels into his tent and prepared meat for them serued himself by them vnder the tree giuing attendance while they did eate Gen. 18. 8. In like manner when Moses sate in iudgement the people are said to haue stood about him from morning vntill euening Exod 18. 13. The latter is not to speake but by leaue A dutie alwaies to be obserued but specially in the courts of Magistrates Example whereof we haue in Paul who beeing called before Foelix the gouernour did not speake a word vntill the gouernour had beckened vnto him giuē him leaue Act. 24. 10. The second thing is subiection which is no thing els but an inferioritie whereby we do as it were suspend our wills and reasons and withall cause them to depend in things lawfull and honest vpon the will of the superiour This subiectiō is yeelded to the authoritie of the superiour and is larger then obedience The third is obedience whereby wee keepe and performe the expresse commandement of our superior in all things lawfull and honest It standeth in sundry particulars as First it must be in the Lord and as to the Lord himselfe Whatsoeuer ye doe saith the Apostle doe it heartily as to the Lord and not vnto men Col. 3. 23. Againe obedience must be performed euen to superiours that are euill Thus Peter exhorts seruants to be subiect to their Masters in all feare not onely to the good and courteous but also to the froward 1. Pet. 2. 18. Thirdly it must be done to Rulers in whome we see weaknesses For their infirmities ought not to hinder or stoppe our dutie of obedience considering that the commaundement of honouring the father and mother is generall without exceptiō Fourthly it is to be performed to them that are Deputies to Rulers yea which are deputies of deputies Submit your selues saith Peter vnto all manner ordinance of man for the Lords sake whether it be vnto the King as vnto the superiour or vnto gouernours as vnto them who are sent of him c. 1. Pet. 2. 13 14. Fiftly though punishment be wrongfully and most vniustly imposed by Rulers yet it must be borne without resistance till we can haue our remedie For this is thankeworthie if a man for conscience toward God indure griefe suffering wrongfully 1. Pet. 2. 19. The practise of this we may see in Hagar the handmaid of Sara who is commanded by the Angel to returne againe to her dame and humble her selfe vnder her hands though shee had dealt very roughly with her Gen. 16. 9. The fourth thing due to Superiours in authoritie is Thankesgiuing in praising God for their paines authoritie and gifts principally Thus Paul exhorts that praiers intercessions and thankesgiuing be made for Kings and all that be in authoritie 1. Tim. 2. 1. The reason is because beeing ouer vs in authoritie we haue the benefit of their gifts and authoritie Gen. 45. 9. Sect. 2. In the second place commeth to be considered our honour due vnto our Equalls Concerning which there be two Rules I. Rule Equalls must esteeme better of others then of themselues Thus Paul exhorts all men in meekenes of minde without contention or vaine-glorie to esteeme others better then themselues Phil. 2. 3. II. Rule Equalls in giuing honour must goe one before another Rom. 12. 10. where the Apostle saith not in taking honour because the dutie by him prescribed concernes not all persons but those alone who are of a like or equall condition Sect. 3. A third sort to whome honour is to be yeelded are Inferiours And the honour due vnto them is without all contempt in meeknes of Spirit to

reuersed afterward Luk. 22. 36. Considering then that it belonged onely to their first embassage when they preached to the Iewes it was not giuen them for all times IV. Rule We must so vse and possesse the goods we haue that the vse and possession of them may tend to Gods glorie and the saluation of our soules Rich men must be rich in good workes and togither with their riches lay vp a good foundation in conscience against the euill day 1. Tim. 6. 18. For the better pactizing of this rule take these three cautions I. We must seeke to haue Christ and to be in him iustified and sanctified and beeing in him then shall we in him and by him haue the holy vse of all that we haue Some will say Infidels haue the vse of riches Ans. They haue indeed and they are to them the gifts of God Yet they so inioy them as that before God they are but vsurpers They be gifts of God in regard of Gods giuing but they are abuses and thefts in regard of their receiuing because they receiue them not as they ought A father giues a gift vnto his child vpon condition that he shall thus and thus receiue it now the child steales the gift that is giuen him and therefore hath it not in that manner that his father would he should haue it In like manner doe Infidels steale and vsurpe the blessings of God to which they haue no iust title themselues being out of Christ neither doe they vse them in that manner which God requireth sanctifying them by the word and prayer 1. Tim. 4. 5. II. We ought to pray to God that he would giue vs his grace rightly to vse our riches to his glory and our own saluation For Riches and other temporall blessings to sinfull mē that haue not the gift to use thē wel are dangerous euen as a knife in the hand of a child They are thornes and choake the grace of God they keepe those that trust in them from entrance into the kingdome of heauen Yea they are the deuills snare whereby he catcheth the wicked holdeth them in it at his will and pleasure III. Our riches must be emploied to necessarie vses These are First the maintenance of our owne good estate and conditions Secondly the good of others specially those that are of our family or kindred 1. Tim. 5. 8. He that prouideth not for his owne and namely for them of his houshould he denieth the faith and is worse then an Infidell Thirdly the releife of the poore according to the state and condition of euery man Fourthly the maintenance of the Church of God and true religion Prov. 3. 9. Honour God with thy riches Fiftly the maintenance of the common wealth Giue tribute saith Paul to whome tribute belongeth Rom. 13. 7. And giue vnto God saith Christ the things that are Gods and vnto Casar the things that are Caesars Matt. 22. 21. Thus much touching the moderation of the appetite in the vse of riches Sect. 2. In the second place follow those Questions that concerne the Moderation of our Appetite in the vse of Meate and Drinke Concerning which there are principally two the answer to the first whereof is the ground of the second I. Question Whether there be any difference in the vse of Meates Drinks now in the times of the New Testament Ans. There is a distinction and difference of Meates to be obserued in sundrie respects I. In respect of man for healths suks Paul counselleth Timothie Drinke no more water drinke a little wine 1. Tim. 5. 23. In which it is plaine that there is a distinction of meates approoued and commended for man For euery kinde of foode fittes not euery bodie meates therefore are to be vsed with difference Man was not made for meate but meate for man II. In respect of scandall Some are not to be vsed at some time and some are at the same time to be eaten Thus Paul professeth that rather then he would offend his brother he would eate no flesh while the world endureth 1. Cor. 8. 13. And in Rom. 14. he disputes the point at large touching the distinction of meates that is to be obserued in regard of offending them that are weake III. There is a distinction to be made in respect of civill and politicke order when for the common good of societies certaine kindes of meates for certaine seasons of the yeare are forbidden Thus in our commō wealth there are appointed daies of flesh daies of fish not in respect of conscience but in regard of order for the common good of the countrie IV. There is a difference of meates which ariseth vpon the bond of conscience so as it shall be a sinne to vse or not to vse this or that meate Touching this difference Before the flood the Patriarches in all likelihood were not allowed flesh but only hearbs and the fruit of the ground Gen. 1. 29. After the flood flesh was permitted but blood forbidden Gen. 9. 3. 4. From that time there was commanded a dististinction of meates wherof some were cleane some vncleane which distinction stood in force till the death of Christ and that in conscience by vertue of diuine Law But in the last daies all difference of meates in respect of obligation of the conscience is taken away and a free vse of all is giuen in that regard This the Scripture teacheth in many places Act. 10. 15. The things that God hath purified pollute thou not Peter in these words teacheth that all meats in the new Testament in regard of vse were made cleane by God and therefore that no man by refusall of any kind of meates should thinke or make them vncleane Againe Rom. 14. 17. The kingdome of God is not meate or drinke but righteousnes peace and ioy in the holy Ghost For whosoeuer in these things serueth Christ is acceptable to God and approoued of him Hence it appeareth that in the Apostles iudgement meat and drinke doth not make any man accepted of God whether he vseth or vseth it not but the worship of God is it that makes man approoued of him To the same purpose it is said 1. Cor. 8. 8. Meat doth not commend vs vnto God Again Col. 2. 16. Let no man condemne you in meat and drinke c. ver 20. If ye be dead with Christ why as if ye liued in the world are ye burdened with Traditions as Touch not Tast not Handle not All which perish with the vsing Here Paul would not haue the Collossians burdened with rites and Traditions concerning meats so as if they vsed them not they should in cur the blame and condemnation of men but he would haue them to vse them freely and indifferently And his reason is double First because they were now freed in conscience from the bond of the Ceremonial law touching meats and therefore they were in conscience much more freed from mens lawes Secondly because these traditions are not the rules and