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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	call_v	day_n	week_n	1,294	5	10.0218	5	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

the Sabboth is to begin in the euening because in the first of Gen. it is saide fixe seuerall times the euening and the morning made the first day and so the second and third c. Ans. First in that text when it is said the euening and the morning made such such daies by the euening is vnderstood the night and by the morning the day and the euening was the end of the day and the morning the end of the night This exposition is auncient and yet in Scripture we find not one place where the euening is put for the night Secondly I answer that the collection from that place is of no force For thus the reason must needs be framed That which God did in appointing of daies the same must we doe in vsing of them But God in appointing of daies began the day at the euening Ergo c. The consequent is false For the case is otherwise in the constitution of time then it is in the vse of time constituted and there is not the same reason of things in doing as there is of the same things in beeing and vse Thirdly this did not bind the Iewes For they in all likelyhood began their Sabboths in the morning Indeede their solemne feasts as the Passeover and such like beganne and were kept from euening to morning as we may read Levit. 23. 5. But their ordinarie Sabboth was kept from morning to morning Whence it is that Saint Matthew calls the dawning of the first day of the weeke the ende of the Sabboth of the Iewes Matth. 28. 1. and there is nothing I take it that can be brought to the contrarie It is obiected that Moses saith Leuit. 23. 32. From euen to euen shall ye celebrate your Sabboth Ans. The words must be vnderstood of the feast of reconciliation beeing the tenth day of the seuenth moneth which was solemnized and kept from euen to euen And it is called a Sabboth because it was by speciall commandement appointed to be kept as the Sabboth day and that in two respects First because it was to be kept holy by the Iewes in humbling themselues and offering Sacrifices vers 27. Secondly because vpon that day it was not lawful to doe any seruile worke vpon paine of death vers 25. 30. Againe it is alleadged that Ioseph of Arimathea could not embaulme Christ by reason that the Sabboth was at hand and this was the euening I answer that the Iewes Sabboth there ment concurred with the day of their passeouer and hence it was that their Sabboth beganne in the euening By this that hath beene said the answer to the third Question is plaine to wit that in the new Testament the Sabboth is to begin at the morning and so to continue to the next morning and not as some suppose to begin at the euen and continue till the next euen And thus much touching the speciall Questions of Gods worshippe as also generally concerning those that belong to Man as he stands in relation to God The ende of the second Booke THE THIRD BOOKE of the Cases of Conscience concerning Man as he stands in relation to man CHAP. I. Of the Nature and Differences of Vertue and the Order of the Questions THVS farre we are proceeded in the handling of two sorts of Questions whereof some doe concerne man as he is considered apart by himselfe without respect vnto another some againe concerne man as he stands in the first relation namely to God Now we come by order to speake of the third and last head of Cases propounded by the Conscience of man as he stands in the second relation to man And vnder this Head are comprehended all those Questions of Conscience that are incident to the liues of men and which doe belong vnto man as he is a member of some Societie whether it be the Familie the Church or the Common-wealth For the better and more orderly proceeding in this Discourse some conuenient Subiect or Matter is to be propounded whereunto all the Questions that followe may fitly be reduced Now of all other the most conuenient Subiect in this kind is Vertue and therefore according the differences of Vertue we will distinguish the Questions into three seuerall sorts But before we proceede to particulars it shall not be amisse to speake somewhat generally of Vertue so farre forth as the knowledge thereof may giue light to the things that follow Touching Vertue two things are briefly to be remembred first what it is and then what be the distinct kindes thereof Vertue is a gift of the Spirit of God and a part of regeneration whereby a man is made apt to liue well I call it first a gift of the Spirit of God because in whomesoeuer it is whether in Christians or in Heathen men it hath the nature of a gift that floweth immediately from the spirit of God And this I put in the first place to confute the receiued errour of the wisest Heathen Philosophers which call Vertue an habite of the minde obtained and confirmed by custome vse and practise Secondly I call it such a gift as is also a part of regeneration and this is added for two causes First that we may put a differēce between Christian and Heathen vertues For howbeit the same vertues in kind and name are and may be found both in them that professe Christ and those also that are ignorant of the true God yet they are in them after a diuers manner For in Heathen men they are the gifts of God but not parts of regeneration and new birth but in those that be true Christians they are indeede not onely the gifts of Gods spirit but also essentiall parts of regeneration That we may the better yet conceiue this difference we must vnderstand that the grace of God in man is two-fold restraining and renewing Restraining is that which bridleth and restraineth the corruption of mens hearts from breaking forth into outward actions for the common good that Societies may be preserued and one man may liue orderly with another Renewing grace is that which doth not onely restraine the corruption but also mortifieth sinne and renewes the heart daily more more The former of these is incidēt to Heathen men the Vertues which they haue serue onely to represse the act of sinne in their outward actions but in Christians they are graces of God not onely bridling and restraining the affections but renewing the heart and mortifyin all corruption And though those vertues of the Heathen be graces of God yet they are but generall and common to all whereas the vertues of Christians are speciall graces of the spirit sanctifying and renewing the minde will and affections For example chastitie in Ioseph was a grace of Gods spirit renewing his heart but chastitie in Xeuoerates was a common grace seruing onely to curbe and restraine the corruption of his heart And the like may be saide of the iustice of Abraham a Christian and of Aristides a

spirit He also that praies for the same to God the Holy Ghost must pray that he would assure vnto him the remission of his sinnes from the father by and for the merit of the Sonne CHAP. V. Of the second part of Religion touching the worship of God and first of the inward worship II. Question How God is to be worshipped and serued FOr the full answer hereof we must remember that the worship of God is twofold inward or outward Inward is the worship of the mind the heart the conscience will and affections for man by all these ioyntly and seuerally performeth worship and seruice to his creator The outward is that worshippe whereby the inward is testified outwardly in the speach and actions The former of these two is the spirituall worship of the inward man and the very ground and foundation of all true worship of God for God is a spirit and therfore must be worshipped in spirit that is in the the minde conscience will and affections Indeede all the worshippe of God is spirituall euen that which we call outward yet not of it selfe but by vertue of the inward from which it proceedeth Sect. 1. The heades of Inward worship are two Adoration of God and cleaving to God For as they are two different actions of the heart so they may fitly be termed two distinct parts of Gods worship This distinction is in some part propounded by Moses where he exhorteth the Israelites to feare Iehovah their God to adore him to cleaue vnto him and to swear by his name Adoration is that part of Gods worship whereby a man vpon a vile and base estimation of himselfe as beeing but dust and ashes submits subiects his soule to the glorie and Maiestie of God This hath two principal groundes in the heart which if they be wanting there can be no true worship of God The first is Abnegation or deniall of our selues when we esteem our selues to be meerely nothing The second is exaltation or Advancemēt of Gods maiesty aboue all the things in the world Exāples of these we haue many in the scriptures as of Abraham who called God his Lord and himselfe dust and ashes of the Angels whome in a vision the Prophet sawe standing before God with one wing couering their feete which signified the abasing of themselues and with another couering their faces which betokened their adoration of the maiestie of God Of Daniel when he confesseth To thee O Lord belongeth righteousnes it selfe but to vs shame and confusion of face Lastly of the woman of Canaan who calls Christ Lord and her selfe a dogge Now in Adoration there are foure Vertues Feare Obedience Patience Thankefulnesse Feare is a great part of the worship of God which I prooue by two places laid together Esa. 29. 13. Matth. 15. 8 9. wherein Feare and Worship are taken for one and the same thing for that which Esay calls Feare Matthew calls Worship Now in this feare there be two things that serue to distinguish it from all other feares First it is absolute for by it God is reuerenced absolutely Saint Paul exhorteth to yeelde tribute feare and honour to the Magistrate not for himselfe but for God whose minister he is And our Sauiour saith Feare ye not them which kill the bodie and are not able to kill the soule but rather feare him which is able to destroy both soule and bodie in hell As if he should say I allow and command you to feare men onely for God who hath set them ouer you but feare God for himselfe Secondly it makes a man first of all to feare the offence of God and then the punishment and iudgement For it is not a feare of the offence alone but of the offence and punishment together and of the offence in the first place Mal. 1. 6. If I be a Lord where is my feare And where it is saide in Matthew but rather feare him that is able to cast bodie and soule into hell fire there is commanded a feare of God in regard of his anger We feare the sword of man and that lawfully why then may we not feare the punishment of God If it be said this is a seruile feare to feare the punishment and agrees not to Gods children I answer slauish feare is when a man only fears the punishment not the offence of God or at least the punishment more then the offence The second vertue of Adoration is inward Obedience of the hidden man of the heart The Lord preferres this obedience before all sacrifice 1. Sam. 15. 22. This standeth in two things First in yeelding subiection of the Conscience to the commaundements threatnings and promises of God so as we are willing that it should become bound vnto them Secondly when the rest of the powers of the soule in their place and time performe obedience vnto God And by this meanes doe we bring into captiuitie euery thought vnto the obedience of Christ as Paul speaketh 2. Cor. 10. 5. The third vertue of Adoration is Patience which is when a man in his afflictions submitteth his will to the will of God and quieteth his heart therein because God sendeth afflictions This was Dauids counsell Be silent before the Lord and alwaies waite vpon his pleasure And his practise when in trouble he resigned himselfe into the hands of God and said Lord if I please thee not loe I am here doe with me as seemeth good in thine eyes This patience is a part of Gods worship because it is a kind of obedience The fourth vertue of Adoration is Thankfulnesse to God which shewes it selfe in two things First in an acknowledgement of the heart that our selues and whatsoeuer we haue is Gods and proceedeth from his blessing alone Secondly in a consecration of our bodies soules liues callings and labours to the honour and seruice of God Thus much of the first head of Inward worship or the first action of the heart standing in Adoration Sect. 2. The second Action of the heart in Inward worship or the second part thereof is Cleauing vnto God Now we cleaue vnto God by foure things by Faith Hope Loue and inward Inuocation By Faith I meane true iustifying faith whereby we rest vpon Gods mercie for the forgiuenes of our sinnes and life euerlasting and vpon his prouidence for the things of this life Thus Abraham beeing strengthened in this faith and relying by it vpon Gods promises made vnto him gaue glorie vnto God Rom. 4. 20. This Sauing faith is the very roote and beginning of all true worship For Loue which is the fulfilling of the Law must come from it 1. Tim. 1. 5. The second is Hope which followes and dependes vpon faith and it is that grace of God whereby with patience we waite the Lords leisure for the performance of his promises especially touching redemption and life eternall If we hope saith Paul for that we haue not we