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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	worship_n	worship_v	worshipper_n	4,806	4	12.4611	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

vpon defect of memory and vtterance c. vse a set forme of prayer Sect. 2. The second Circumstance is the Gesture Concerning which it is demanded what kind of gesture is to be vsed in praier whether kneeling standing sitting or the holding vp the hands or head to heauen or bowing the body to the earth Answ. God in his word hath not prescribed any particular gesture of the body and therfore our consciences are not bound to any in particular Besides that Religion stands not properly in bodily actions and gestures Yet touching gesture the word of God giues certaine generall rules to be obserued in prayers both publicke and priuate In Publicke praier these rules of Gesture are prescribed First when publicke praier is made in the congregation our gesture must alwaies be comely modest decent Secōdly all gesture vsed publickely must serue to expresse as much as may be the inward humility of the hart without hypocrisie Now these kinds are manifold Some concern the whole body as the bowing thereof the casting of it downe vpon the ground some againe concerne the parts of the body as lifting vp of the head the eies the hands bowing the knees c. Touching these the scripture hath not bound vs to any particulars but in them all we must haue regard that they serue alway to expresse the humilitie of our hearts before God Thus haue the Holy men of God behaued themselues yea the Holy Angels standing before the Arke doe couer their faces in token of reuerēce of the maiestie of God Esay 6. 2. Thirdly we must in publicke praier content our selues to followe the laudable fashion and custome of that particular Church where we are For to decline from customes of particular Churches in such cases often causeth scisme and dissensions In priuate praier done in priuate and secret places there is more liberty For in it we may vse any gesture so it be comely and decent and serue to expresse the inward humility of our hearts An auncient writer is of opinion that it is an vnreuerent and vnlawfull thing to pray sitting But both the learned before in and after his time haue iudged his opinion superstitious specially considering that Religion stands not in the outward gesture of the body and it skills not much what that is so the inward humility of a syncere heart be expressed therby Sect. 3. The third Circumstance is the place Where Question is made In what place we must pray Answ. In regard of conscience holines and religion all places are equal and alike in the New Testament since the comming of Christ. The house or the field is as holy as the Church And if we pray in either of them our prayer is as acceptable to God as that which is made in the Church For now the daies are come that were foretold by the Prophet wherein a cleane offering should be offered to God in euery place Mal. 1. 11. which Paul expo●…ds 1. Tim. 2. 8. of pure and holy praier offened to God in euery place To this purpose Christ said to the woman of Samaria Ioh. 4. 25. that the tyme should come when they 〈◊〉 not worship in Ierusalem or in Samaria but the true worshippers of God should worship him in spirit and in truth wheresoeuer it be Yet neuerthelesse for order decency and quietnes sake publicke prayer must be made in publicke places as Churches and Chappels appointed for that vse And priuate praier in priuate houses and clozets Mat. 6. 5. Now the opinion of the Papist is otherwise For he thinkes that in the new Testamēt hallowed Churches are more holy then other places are or can be and doe make the prayers offered to God in them more acceptable to him then in any other and herevpon they teach that priuate men must pray in Churches and priuate prayers must be made in Churches if they will haue them heard For proofe hereof they alleadge the practise of some particular persons in the Scriptures Of Anna who praied priuately in the temple Luk. 2. 37. Of Dauid who in his exile desired greatly to haue recourse vnto the temple And of Daniel who is saide to looke out at the window toward the temple and pray Dan. 6. 10. Answ. These places are abused by the Popish Church For there is great difference betweene the temple at Ierusalem in the old Testament and our Churches in the new That was built by particular commandemēt from God so were not our Churches That was a type of the very body and manhood of Christ. Heb. 9. 11. And of his misticall bodie Col. 2. 7. Againe the Arke in the temple was a pledge and signification of the couenant a signe of gods presence a pledge of his mercie and that by his owne appointment for it was his will there to answere his people but the like cannot be shewed of our Churches or Chappell 's It will be saide that the Sacrament is a signe of Gods presence for in it God is present after a sort Ans. It is true Christ is present in the Sacrament but when not alwaies but then onely when the Sacrament is administred And the Administration beeing once ended Christ is no more present in the Elements of bread and wine And in the very act of celebration he is not carnally but spiritually present Sect. 4. The fourth Circumstance is the Time Quest. What are the times in which men are to make prayers vnto God For answer to this question it is first to be considered that there is a twofold manner of praying and consequently two kindes of prayer The first is the secret and sudden lifting vp of the heart to God vpon the present occasion The second is set or solemne prayer The first sort of praiers haue of auncient time beene called Eiaculations or the darts of the heart And the time of this kind of prayer is not determined but is and may be vsed at any time without exception This point I make plaine by these reasons The first is the commandement of God 1. Thess. 5. 17. Pray without ceasing Eph. 6. 18. Pray alwaies with all manner of prayer and supplication in the Spirit and watch thereunto with all perseuerance for all Saints In both these places by praier and supplications Paul vnderstandeth the sudden lifting vp of the heart vnto God Secondly whatsoeuer we speake thinke or doe we must doe all to the glorie of God Now God is glorified when we doe in all things from our hearts acknowledge his power wisdome iustice mercie prouidence and goodnes And these we doe acknowledge when we daily and howerly lift vp our hearts to him in petition for some blessings and in thanksgiuing for his mercies Thirdly we are subiect to innumerable infirmities frailties and wants so as we cannot of our selues so much as thinke one good thought therefore we are euery day and hower to lift vp our hearts to God partly in praier partly in giuing of thankes that he would

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

generally to include all without exception but indefinitely for many or the most part of the cattell that were in the land of Egypt The tenth Allegation Exod. 10. 22. wee read that one of the plagues was a palpable darknes and so great that for three daies together no man either saw an other or rose vp from the place where he sate And yet v. 23. Moses is sent for and called to come before Pharaoh How should this be seeing no man could stirre from his place nor haue any light to goe before him for there was none to be had the darkenes was so palpable and the aire was so thicke Ans. I take it the word Then v. 24. is to be meant thus that Pharaoh sent for Moses after the darkenes was ended not by candle or or other light in the time of darkenes And this answer may very well stand without further exception The eleuenth Allegation Iudg. 16. 29. The Atheists make a mocke at the historie of Sampson as fabulous where it is said that all the Philistims came together in one house to make sport with him and on the roofe sate about 3000 persons to beholde him while he plaied and yet there were but two pillars whereupon the whole house stood and those also standing in the midst so neere together that a man might reach them both with his armes This say they is most absurd and impossible Ans. Although the full resolution of this cauill belongs to them that haue skill in Architecture yet thus much may be faide in way of answer That the house might be capable of so many persons and they also that stood aboue might well see and behold Sampson For first the whole house was not sustained by two pillars onely but by many more whereof two were the principall For in likelihood the middle part whereon the whole building was knit together from the bottome to the toppe beeing the weightiest of all was supported by two master-pillars The other which was more outward and lesse weightie might be vpholden by lesser proppes which Artificers in that kinde call by the name of false-pillars Hence it appeareth that the two maine ones standing so nigh together beeing shaken the whole house together with them must needes fall Neither will this seeme strange that two pillars should beare vp a building of such capacitie if we doe but consider what is recorded of Curio the Romance who deuised the frame of a great Amphitheater the two parts whereof were supported onely by two hinges and yet was so large that it contained the whole people of Rome Secondly old buildings in those countries were made for the most part with open roofe Againe they were full of windowes on euery part like vnto great gates and that they might be the more fit for sight from aboue they were reared vp in some sort after the manner of the Egyptian Pyramides wider below and narrower aboue towardes the top And by this meanes it is probable not onely that they might containe a great companie but that all those which stoode about the sides and vpon the roofe might very well behold what Sampson did below specially considering that he stood in the middest of the Theater betweene the two middle pillars The twelfth Allegation Sam. 16. 19. c. it is saide that Dauid plaied before Saul and that Saul knew him But chap. 17. 55. when he was to fight with Goliah Saul knew him not Here is a plaine contradiction in the Atheists iudgement Ans. This sort of men doe still bewray their grosse ignorance both in the matter and in the order of Scripture For the word of God doth not alway set downe things as they follow in order of time iust one after an other but sometime it doth anticipate putting such things in former histories as are alreadie done and accomplished which in regard of their euent should be related afterward Sometime againe it vseth by recapitulation to declare things as following in order of time which doe properly belong to a former narration An example of the latter to omit many other that might be brought is the text alleadged For that part of the 16 chap. from the 19v to the ende should by order of historie follow the 17 as will easily appeare by comparing the place And the like displacing of things saide and done is else-where to be found in the Scriptures Which beeing considered the Atheists supposed Contradiction falls to the ground For Dauid was to fight with Goliah before he plaied before Saul and though he was then not knowne yet Saul after that time tooke better knowledge of him The thirteenth Allegation is out of 2. Chron. 21. 2. where the Papist plaies the right Atheist in going about to improoue the originall copies There saith he Iehosaphat is called king of Israel when as indeede he was king of Iudah and so is he called in the former booke of Chronicles In like manner Ahaz is tearmed king of Israel 2. Chron. 28. 19. whereas the truth is he was king of Iudah Answ. After the death of Salomon the kingdome was deuided and the ten tribes were called Israel and the other two Iudah and Beniamin did beare the name of Iudah Now after the diuision for some time the name of Israel common to both sides was giuen to either and both were named after it And in this respect Iehoshaphat and Ahaz may be termed kings of Israel Againe the name of Israel sundry times in Scripture and namely in the prophets is taken only for the two Tribes which bare the name of Iudah after the defection And thus also might Ahaz haue that name given vnto him though he were king of Iudah Furthermore the word Israel is sometimes put for a true worshipper of God that is for him that is a Iew not without but within not in the letter but in the spirit Rom. 2. 29. Thus our Sauiour saith of Nathaniel Ioh. 1. 48. Behold a true Israelite in whome is no guile that is a man of an vpright hart that serueth God in spirit and in truth And in this sense Iehoshaphat might be termed king of Israel because he was a king and patrone of all true worshippers of God For euen then the Israelites sorted themselues together and the godly among them came to liue vnder him in Iudah though the distinction of the kingdomes did still remaine The fourteenth Allegation is out of Act. 7. 16. where the Papists and Atheists alleadge the Scripture to be contrary to it self in that there it saith Abraham bought a field of Emor when as Gen. 33. 19. the same field was bought by Iacob Ans. 1. Some say that there is a fault because Abrahams name is put for Iacob Yet not a fault of the Bible but of them that wrote out the Bible Neither doth this diminish the authoritie of scripture though the penmen did erre and slippe in writing so long as we may find out the truth by scripture

doe with patience expect it Rom. 8. 25. The third is Loue of God which hath two effects in the heart First it makes the heart to cleaue vnto God and to be well pleased with him simply for himselfe In this manner God the father louing Christ testifieth that he was well pleased in him Matth. 3. 17. Secondly it mooues the heart to seeke by all meanes possible to haue true fellowship with God in Christ. This the Church notably expresseth in the Canticles The fourth is Inward praier or Inuocation of the heart and it is nothing els but the lifting vp of the heart vnto God according to his will by desires and grones vnspeakable Or it is a worke of the heart whereby it flies vnto God for help in distresse makes him a rocke of defence When the children of Israel were afflicted They remembred that God was their strength and the most high God their redeemer Psal. 78. 35. Of this kinde of prayer Paul speakes when he saith pray continually 1. Thess. 5. 17. For solemne prayer conceiued and vttered in forme of words cannot alwaies be vsed but we are to lift vp our hearts vnto God vpon euery occasion that by inward and holy motions and affections they may be as it were knitte vnto him Now to conclude this point touching Inward worship we must remember that it alone is properly simply and of it selfe the worship of God and the Outward is not simply the worship of God but onely so farre forth as it is quickned by the Inward and grounded vpon it For God is a Spirit and therefore the true worship that is done vnto him must be performed in spirit and truth Ioh. 4. 24. CHAP. VI. Of the outward worship of God and the first head thereof Prayer THus much of the Inward worship of God The Outward is that which is performed by the bodie externally eitherin word or deede To this belong many particulars which I will reduce to eight seuerall heads I. Prayer II. The hearing of the word preached III. The vse of the Sacraments IV. Outward Adoration V. Confession VI. An Oath VII Vowes VIII Fasting Touching Praier conceiued and vttered by the voice there are many Questions of Conscience the principall whereof are foure I. Question How shall a man make a lawfull and acceptable praier to God Ans. The word of God requires many conditions in making praier to God they may all be brought to three heads Some of them goe before the making of praier some are to be performed in the act of praier some after praier is ended Sect. 1. Conditions to be obserued before praier are three First he that would make such a praier as God may be pleased to heare must repent Esa. 1. 15. God would not heare the praiers of the Iewes because their hands were full of blood that is because they had not repented of their oppression and crueltie Ioh. 9. 31. God heares not sinners that is such as liue and lie in their sinnes and turne not vnto God by true repentance 1. Ioh. 3. 22. By this we know that God heares our prayers if we keepe his commandements I adde further that the man which hath before-time repented must againe renew his repentance if he desire that his praiers should be accepted For the very particular sinnes of men whereinto they fall after their repentance doe hinder the course of their praiers from hauing accesse vnto God if they be not repented of And for this cause the worthie men of God the Prophets in the old Testament doe vsually in the beginning of their praiers still humble themselues and confesse their sinnes as we may see in the example of Daniel chap. 9. v. 5 6 c. and of Ezra chap. 9. v. 6. c. Secondly before a man make a praier he must first if neede require be reconciled vnto his brother If thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee leaue there thine offering and goe thy way first be recōciled to thy brother then come and offer thy gift Matt. 5. 23. When ye shall stand and pray forgiue if ye haue any thing against any man c. Mark 11. 25. Thirdly he that is to pray must prepare himselfe in heart and mind as one that is to speake familiarly with God In this preparation foure things are required First the mind is to be emptied of all carnall worldly thoughts Secondly there must be in the minde a consideration of the things to be asked Thirdly a lifting vp of the heart vnto the Lord Psal. 25. 1. Fourthly the heart must be touched with a reuerence of the maiestie of God to whome we pray Eccl. 5. 1. Be not rash with thy mouth nor let thy heart be hasty to vtter a thing before God For the neglect herof the Lord threatneth to bring a iudgment vpon the Israelites Esay 29. 13. 14. Sect. 2. The second sort of Conditions are those that are required in praier and they are in number eight I. Euery petition must proceed from a liuely sense and feeling of our owne wants and of our spirituall pouertie For without this no praier can be earnest and hartie and consequently become acceptable vnto God For example when we pray that Gods name may be hallowed we must in making that petition haue in our harts a sense of the corruption of our nature wherby we are prone to dishonour the name of God II. Our praier must proceede from an earnest desire of that grace which we want and this desire is indeede praier it selfe Moses vttering neuer a word but groning in the spirit vnto God in the behalfe of the Isralites is said to crie vnto the Lord. Exod. 14. 15. We know not saith Paul what to pray as we ought but the Spirit it selfe maketh request for vs with sights that cannot be expressed Rom. 8. 26. III. The petition must proceede from sauing and true iustifying faith The reason is because without that faith it is impossible that either our persons or our praiers or any other action we doe should please God Heb. 11. 6. IV. Euery petition must be grounded vpon the word of God and not framed according to the carnall conceit and fansie of mans braine And this is the assurance that we haue in him that if we aske any thing ACCORDING TO HIS WILL he heareth vs. 1. Ioh. 5. 14. Now we haue a double ground of our praier in Gods word a commandement to make the praier either generall or particular and a promise that our requests shal be granted Here we must remember two rules First Things to be asked are either spirituall or temporall Spirituall are such as concerne God whereof some are more necessarie to saluation as remission of sinnes faith repentance and such like some are lesse necessarie as hope ioy in the feeling of Gods mercie in distresse c. Temporall things are such as belong to this life as meate drinke clothing