A05817:618
The practise of piety directing a Christian how to walk that he may please God.The practise of pietie directing a Christian how to walke that he may please God.
London: printed for John Hodgets, 1613London: printed for Iohn Hodgets, 1613
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
And it is certain; that he ⟨p. 513⟩who makes no conscience to break the Sabbath; will not (to serve his turn) make any conscience, to break any of the other Commandments: so he may do it, without discredit of his reputation, or danger of mans law. Therefore God placed this Commandment in the middest of the two Tables: because the keeping of it is the best help, to the keeping of all the rest. The conscionable keeping of the Sabbath, is the Mother of all Religion, and good discipline in the Church. Take away the Sabbath, and let every man serve God when he listeth; and what vvill shortly become of Religion, and that peace, and order, 1which God ⟨p. 514⟩will have to be kept in his Church? The Sabbath day is Gods Market day, for the weeks provision, wherein he vvill have us to come unto him, 2and buy of him, without silver or money, the Bread of Angels, and Water of life, the Wine of the Sacraments, and Milk of the Word, to feed our Souls: tried Gold, to enrich our Faith:3 precious eye-salve, to heal our spiritual blindness: and the white raiment of Christs righteousness, to cover our filthy nakedness. He is not far from true Piety, who makes conscience to keep the Sabbath day: but he who can dispense with his conscience, to break the Sabbath for his own ⟨p. 515⟩profit or pleasure: his heart never yet felt, what either the fear of God, or true Religion meaneth. For, of this Commandment may that speech of S. James be verified; he that faileth in one, 4is guilty of all. Seeing therefore that GOD hath fenced this Commandment with so many moral reasons, it is evident, that the Commandment it self is moral.
And it is certaine; that hee ⟨p. 513⟩who makes no conscience to breake the Sabbath; will not (to serue his turne) make any conscience, to breake any of the other Commandements: so hee may doe it, without discredit of his reputation, or danger of mans law. Therefore God placed this Commandement in the middest of the two Tables: because the keeping of it is the best helpe, to the keeping of all the rest. The conscionable keeping of the Sabbath, is the Mother of all Religion, and good discipline in the Church. Take away the Sabbath, and let euery man serue God when hee listeth; and vvhat vvill shortly become of Religion, and that peace, and order, 1which God ⟨p. 514⟩will haue to be kept in his Church? The Sabbath day is Gods Market day, for the weekes prouision, wherein hee vvill haue vs to come vnto him, 2and buy of him, without siluer or money, the Bread of Angels, and Water of life, the Wine of the Sacraments, and Milke of the Word, to feede our Soules: tryed Gold, to enrich our Faith:3 precious eye-salue, to heale our spirituall blindenesse: and the white rayment of Christs righteousnesse, to couer our filthy nakednesse. Hee is not farre from true Pietie, who makes conscience to keepe the Sabbath day: but he who can dispense with his conscience, to breake the Sabbath for his owne ⟨p. 515⟩profit or pleasure: his heart neuer yet felt, what eyther the feare of God, or true Religion meaneth. For, of this Commandement may that speech of S. Iames be verified; he that faileth in one, 4is guiltie of all. Seeing therefore that GOD hath fenced this Commandement vvith so many morall reasons, it is euident, that the Commandement it selfe is morall.
2 Because it was commanded of GOD to Adam in his Innocency: whilst (holding his happiness, not by Faith in Christs Merits, but by Obedience to Gods Law:) he needed no Ceremony, shadowing the Redemption of Christ. A Sabbath therefore of a seventh ⟨p. 516⟩day cannot be simply a Ceremony, but an essential part of Gods worship, enjoined unto man when there was but one condition of all men. And if it was necessary for our first Parents to have a Sabbath day, 1to serve GOD in their perfection, much more need their Posterity to keep the Sabbath in the state of their corruption. And seeing God himself kept this day holy, how can that man be holy, that doth wilfully profane it?
2 Because it vvas commanded of GOD to Adam in his Innocencie: vvhilest (holding his happinesse, not by Faith in Christs Merits, but by Obedience to Gods Law:) hee needed no Ceremonie, shadowing the Redemption of Christ. A Sabbath therefore of a seauenth ⟨p. 516⟩day cannot be simply a Ceremonie, but an essentiall part of Gods worship, enioyned vnto man vvhen there vvas but one condition of all men. And if it was necessary for our first Parents to haue a Sabbath day, 1to serue GOD in their perfection, much more neede their Posteritie to keepe the Sabbath in the state of their corruption. And seeing God himselfe kept this day holy, how can that man be holy, that doth wilfully prophane it?
3 Because it is one of the commandments which God spake with his own mouth, and twice 1wrote with his own Fingers in Tables of stone, to signify their authority and perpetuity. All ⟨p. 517⟩that God wrote, were moral and perpetual commandments,2 and those are reckoned ten in number. If this were now but an abrogated ceremony, then there were but nine commandments. The Ceremonial that were to be abrogated by Christ, were written all by Moses. 3But this of the Sabbath, with the other nine, written by GOD himself, were put into the Ark, where no Ceremonial Law was put, to show that they should be the perpetual rules of the Church; yet such,4 as none could perfectly fulfil and keep, but only Christ.
3 Because it is one of the commandements which God spake with his owne mouth, and twice 1vvrote with his owne Fingers in Tables of stone, to signifie their authoritie and perpetuitie. All ⟨p. 517⟩that God wrote, were morall and perpetuall commandements,2 and those are reckoned tenne in number. If this were now but an abrogated ceremony, then there were but nine commandements. The Ceremoniall that were to be abrogated by Christ, were written all by Moses. 3But this of the Sabbath, with the other nine, written by GOD himselfe, were put into the Arke, where no Ceremoniall Law was put, to shew that they should bee the perpetuall rules of the Church; yet such,4 as none could perfectly fulfill and keepe, but onely Christ.
4 Because Christ professeth,1 that he came not to destroy the moral law: and that ⟨p. 518⟩the least of them should not be abrogated in his kingdom of the new Testament. Insomuch, that Whosoever breaketh one of the least of these ten commandments, and teacheth men so: 2he should be called the least in the kingdom of heaven, that is, he should have no place in his Church. Now the Moral Law commandeth one day of seven to be perpetually kept a holy Sabbath. And Christ himself expressly mentioneth the the keeping of a Sabbath among his Christians, at the destruction of Jerusalem, about 42. years after his Resurrection. By which time, all the Mosaical ceremonies (except eating of blood, and things strangled) were by a ⟨p. 519⟩public decree of all the Apostles quite abolished, 3and abrogated in Christian Churches. And therefore Christ admonished his Disciples,4 to pray that their flight be not in the Winter, nor on the Sabbath day. Not in the winter; for that (by reason of the foulness of the ways and weather) their flight should be more painful and troublesome unto them: not upon the Sabbath; because it would be more grievous to their hearts, to spend that day in toiling to save their lives: which the Lord had commanded to be spent in holy exercises, to comfort their souls. Now if the sanctifying of the Sabaoth on this day had been but ⟨p. 520⟩ceremonial: it had been no grief to have fled on this day no more then on any other day of the week. But in that Christ doth tender so much this fear and grief of being driven to fly on the Sabbath day: and therefore wisheth his to pray unto God to prevent such an occasion: he plainly demonstrates, that the observation of the Sabbath is no abrogated ceremony, but a Moral commandment, confirmed and established by Christ among Christians. If you would know the day whereupon Christ appointed Christians to keep the Sabbath; Saint John will tell you that it was on the Lords day.
As Christ admonished, so Christians pray, and according to their prayers;1 GOD (a little before the wars began,) warneth by an Oracle, all the Christians in Jerusalem to depart thence, and to go to Pella, a little Town beyond Jordan: and so to escape the wrath of GOD, that should fall upon that City and Nation. If then a Christian should not, without grief of heart, fly for the safety of his life on the Lords day: with what joy or comfort can a true Christian neglect the holy exercises ⟨p. 522⟩of Gods worship in the Church, to spend the greatest part of the Lords day in profane and carnal sports or servile labour? And seeing the destruction of Jerusalem was both a type and an assurance of the destruction of the world:2 who seeeth not, but that the holy Sabbath must continue, till the very end of the world?
As Christ admonished, so Christians pray, and according to their praiers;1 GOD (a little before the warres beganne,) warneth by an Oracle, all the Christians in Ierusalem to departe thence, and to goe to Pella, a little Towne beyond Iorden: and so to escape the wrath of GOD, that should fall vpon that City and Nation. If then a Christian should not, without griefe of heart, flye for the safety of his life on the Lords day: with what ioy or comfort can a true Christian neglect the holy exercises ⟨p. 522⟩of Gods worship in the Church, to spend the greatest part of the Lords day in prophane and carnall sports or seruile labour? And seeing the destruction of Ierusalem was both a type and an assurance of the destruction of the world:2 who seeeth not, but that the holy Sabbath must continue, till the very end of the world?
5 Because that all the ceremonial Law was enjoined to the Jews only, and not to the Gentiles: but this commandment of the holy Sabbath (as Matrimony) was instituted of God in the state of innocency, when there was but one state of all men: and therefore enjoined to the Gentiles, as well as to the ⟨p. 523⟩Jews. So that all Magistrates and Householders were commanded to constrain all strangers (as well as their own Subjects and Family) to observe the holy Sabbath, 1as appears by the fourth commandment, and practise of Nehemiah. 2All the Ceremonies were a partition wall to separate Jews and Gentiles. But seeing the Gentiles are bound to keep this commandment as well as the Jews; it is evident, that it is no Jewish ceremony. And seeing the same authority, is for the Sabbath, that is for marriage; a man may as well say, that marriage is but a ceremonial law, as the Sabbath. And remember that where marriage is termed but once ⟨p. 524⟩the covenant of GOD,3 because instituted by GOD in the beginning: So the Sabbath is every where called the Sabbath of the Lord thy God, because ordained by God in the same beginning, both of time, state, and perpetuity: therefore not ceremonial.
5 Because that all the ceremoniall Law was inioyned to the Iewes onely, and not to the Gentiles: but this commandement of the holy Sabbath (as Matrimony) was instituted of God in the state of innocency, when there was but one state of all men: and therfore inioyned to the Gentiles, as well as to the ⟨p. 523⟩Iewes. So that all Magistrates and Housholders were commanded to constraine all strangers (as well as their own Subiects and Family) to obserue the holy Sabath, 1as appeares by the fourth commandement, and practise of Nehemiah.
The corruption of our nature found in the manifest opposition of wicked men,1 and in the secret unwillingness of good men to sanctify sincerely the Sabbath, sufficiently demonstrateth, that the commandment of the Sabbath is spiritual and moral.2
The corruption of our nature found in the manifest opposition of wicked men,1 and in the secret vnwillingnesse of good men to sanctifie sincerely the Sabbath, sufficiently demonstrateth, that the commandement of the Sabbath is spirituall and morall.2
7 Because that as God by a perpetual decree,1 made the the Sun, the Moon, and other lights in the Firmament of Heaven, not only ⟨p. 525⟩to divide the day from the night, but also to be for asigns, and for bseasons, and for cdays, and for dyears: so he ordained in the Church on Earth, the holy Sabbath to be not only the appointed season for his solemn worship: but also the perpetual rule and measure of time. So that as seven days make a week, four weeks a month, twelve months a year: so seven years make a Sabbath of years: seven Sabbaths of years a Jubilee: or 80. Jubilees, or 4000 years, or after Ezekiel, 4000 cubits the whole time of the old Testament, till Christ by his Baptism and preaching began the state of the new Testament. Neither can I here pass over ⟨p. 526⟩without admiration, how the Sacrament of circumcision continued in the Church 39. Jubilees, from Abraham, to whom it was first given, unto the Baptism of Christ in Jordan:6 which was just so many Jubilees (after Bucholcerus compt) as the world had continued before from Adam to the birth of Abraham. Moses began his Ministry in the 80. year of his age: Christ enters upon his Office in the 80. Jubilee of the worlds age. Joseph was 30. year old, when he began to rule over Egypt. Gen. 41.46. and the Levites began to serve in the Tabernacle at 30. years old: so Christ likewise to answer these figures, began his ⟨p. 527⟩Ministry in the 30. Jubilee of Moses, and when he began to be 30. years of age.
The 70. weeks of Daniel beginning the first year of Cyrus, and 3430. year of the World, contain so many years, as the world did weeks of years unto that ⟨p. 528⟩time: and so many weeks of years, as the world had lasted Jubilees. 1Daniels 70. weeks of years contained 490. single years, the World before that time 490. weeks or Sabbaths of years. Daniels period, 70. weeks, the worlds 70. Jubilees: So that to comfort the Church for their 70. years captivity which they had now,2 according to Jeremies Prophecy endured in Babylon: 3Gabriel tells Daniel, that at the end of 70. weeks or Sabbaths of years, that is, 70. times seven years, or 490. years, their eternal redemption from hell, should be effected by the death of Christ, as sure as they were now redeemed from the ⟨p. 529⟩Captivity of Babylon. This period of Daniel, containing 70. Sabbaths, or 10. Jubilees of years, began at the first liberty granted the Jews by Cyrus, in the first year of his reign over the Babylonians, mentioned Hezr. 1.1. and ends justly at the time that Christ dyed upon the Cross. From the death of Christ, or the last end of Daniels weeks, to the 71. year of Christ, the world is measured by seven seals, or seven Sabbaths of years, making one complete Jubilee. From the end of those 7. seals the World is measured to her end by *7: Trumpets,5 each containing 245. years (as some conjecture about 440. years hence, the truth vvill ⟨p. 530⟩appear.) Enoch the seventh from Adam, having lived so many years, as there are days in the year, 365. was translated of God in a Sabbatical year. Moses the seventh from Abraham, as an other En•ch, is buried of God,
to the opening of the Kingdom of Heaven to all believers by Jesus. And so carrieth the Church of the Jews, by a *joyful stream of Jubilees from the Type to the substance, from Canaan to Heaven, from Joshua to Jesus: for, Christ at the end of Moses 30. Jubilees, and the beginning of the 30. year of his age: at his ⟨p. 532⟩Baptism openeth heaven, and gives the clearest vision of the blessed Trinity, 2that was seen since the world began. And by the silver Trumpet of his Gospel, proclaims, according to the Prophecy of Isay, eternal redemption to all that repent and believe in him.
to the opening of the Kingdome of Heauen to all beleeuers by Iesus. And so carryeth the Church of the Iewes, by a *ioyfull streame of Iubilies from the Type to the substance, from Canaan to Heauen, from Ioshua to Iesus: for, Christ at the end of Moses 30. Iubilies, and the beginning of the 30. yeere of his age: at his ⟨p. 532⟩Baptisme openeth heauen, and giues the clearest vision of the blessed Trinitie, 2that was seene since the world began. And by the siluer Trumpet of his Gospell, proclaimes, according to the Prophesie of Isay, eternall redemption to all that repent and beleeue in him.
And the year of our Saviour Christs birth being the 3948. of the World, was at the end of a Sabbatical year, and the *524. Septenary of the World. Moses maketh the common age of all men, to be ten times seven, Psal. 90. & every seventh year commonly produceth some notable achange or accident in mans life: And no wonder; for as Hippocrates ⟨p. 533⟩affirmeth, that a child in his mothers womb, on the seventh day of his conception, hath all his members finished, and from that day groweth to the perfection of birth: which is always either the ninth or seventh month. At seven years old, the child casts his teeth, and receives new. And every seventh year after there is some alteration or change in mans life: especially, at nine times seven, the Climacteric year, which by experience is found to have been fatal to many of those learned *men who have been the chiefest lights of the world. And if they escaped that year, yet most of them have departed this life in a ⟨p. 534⟩septenary year. Lamech dyed in the year of his life 777. Methusalem, the longest liver of the sons of men, died when he began to enter his 900. and 70. year. Abraham dyed, when he had lived 25. times 7. years. Jacob when he had lived 21. times 7. years. David after he had lived ten times 7. years. So did Galen, so did Petrarch (who as Bodin noteth) dyed on the same day of the year that he was borne: so did the Maiden-Queen *Elizabeth, of blessed and never dying memory, who came into this world the Eve of the Nativity of the blessed Virgin Mary: and went out of this world, on the Eve of the Annunciation ⟨p. 535⟩of the Virgin Mary. Hippocrates dyed in his 15. septenary. Hierome and Isocrates in their 13. Pliny Bartolus and Caesar ▪ in their 8. septenary.
All which divine disposition of admirable things, so oft by sevens: call upon us ⟨p. 536⟩to a continual meditation of the blessed seventh day Sabbath, in knowing and worshipping GOD in this life: that so from Sabbath to Sabbath, we may be translated to the eternal glorious Sabbath of rest and bliss in the life to come.
All which diuine disposition of admirable things, so oft by seauens: call vpon vs ⟨p. 536⟩to a continuall meditation of the blessed seauenth day Sabbath, in knowing and worshipping GOD in this life: that so from Sabbath to Sabbath, wee may be translated to the eternall glorious Sabbath of rest and blisse in the life to come.
By the consideration whereof, any man that looketh into the holy History, may easily perceive: that the whole course of the world is drawn and guided by a certain chain of Gods providence, disposing all things in number measure, 1and weight. All times are therefore measured by the Sabbath: so that time and the Sabbath can never be separated.2 And the Angel swears, that this measuring ⟨p. 537⟩of time shall continue,3 till, that Time shall be no more. And as the Sabbath had his first institution in the first Book of the Scriptures, so hath it its confirmation in the last: 4and as this Book doth authorise this day, so this day graceth the Book: in that the matter thereof was revealed upon so holy a day; the Lords revelation upon the Lords day. As well therefore may they pull the Sun, Moon and Stars out of the heavens, as abolish the holy Sabbath (times meterod) out of the Church: seeing the Sabbath is ordained in the Church, (as well as the Sun and Moon in the Firmament) for the distinction of times.
By the consideration wherof, any man that looketh into the holy Historie, may easily perceiue: that the whole course of the world is drawne and guided by a certaine chaine of Gods prouidence, disposing all things in number measure, 1and waight. All times are therefore measured by the Sabbath: so that time and the Sabbath can neuer be separated.2 And the Angell sweares, that this measuring ⟨p. 537⟩of time shall continue,3 till, that Time shall be no more. And as the Sabbath had his first institution in the first Booke of the Scriptures, so hath it its confirmation in the last:
8 Because that the whole Church, by an *universal consent, ever since the Apostles time, have still held the commandment of the Sabbath, to be the moral and perpetual Law of God, and the keeping of the Sabbath on the first day of the week, to be the institution of Christ and his Apostles.
8 Because that the whole Church, by an *vniuersall consent, euer since the Apostles time, haue still held the commandement of the Sabbath, to be the morall and perpetuall Law of God, and the keeping of the Sabbath on the first day of the weeke, to be the institution of Christ and his Apostles.
1The Synod called Synodus Coloniensis saith, that the Lords day hath been famous in the Church ever since the Apostles time. 2Ignatius Bishop of Antioch, living in S. Johns time, saith, Let every one that loveth Christ, keep holy the Lords day, renowned by his Resurrection, 3which is the Queen of days, in which death is overcome, ⟨p. 539⟩and life is sprung up in Christ. Justine Martyr, who lived not long after him, showeth, how the Christians kept their Sabbath on the Lords day, as we do. Origen, 4who lived about 180. years after Christ, shows the reason why the Sabbath is translated to the Lords day.5 Augustine saith, that the Lords day was declared unto the Church by the Resurrection of the Lord upon that day. Et ex illo caepit habere festivitatem suam, 6and by Christ it was first ordained to be kept holy. And in another place, that the Apostles appointed the Lords day to be kept with all religious solemnity, because that upon that day our Redeemer rose from the dead, which ⟨p. 540⟩also is therefore called the Lords day.
1The Synode called Synodus Coloniensis saith, that the Lords day hath beene famous in the Church euer since the Apostles time. 2Ignatius Bishop of Antioch, liuing in S. Iohns time, saith, Let euery one that loueth Christ, keepe holy the Lords day, renowned by his Resurrection, 3which is the Queene of dayes, in which death is ouercome,
1As therefore David said of the City of God, so may I say of the Lords day, Glorious things are spoken of the day of the Lord ▪ for it was the birth-day of the world, the first day wherein all Creatures began to have being. In it Light was drawn out of darkness. In it the Law was given on Mount Sinai. In it the Lord rose from death to life. In it the Saints came out of their graves, assuring that on it Christians should rise to newness of life. In it the Holy Ghost descended upon the Apostles. And it is very probable that on the seventh day when the 7. Trumpets ⟨p. 541⟩have blown: the cursed Jericho of this world shall fall,2 and our true Jesus shall give us the promised possession of the heavenly Canaan.
1As therefore Dauid said of the Citie of God, so may I say of the Lords day, Glorious things are spoken of the day of the Lord ▪ for it vvas the birth-day of the vvorld, the first day vvherein all Creatures beganne to haue being. In it Light was drawne out of darknesse. In it the Law vvas giuen on Mount Sinai. In it the Lord rose from death to life. In it the Saints came out of their graues, assuring that on it Christians should rise to newnesse of life. In it the Holy Ghost descended vpon the Apostles. And it is very probable that on the seauenth day when the 7. Trumpets ⟨p. 541⟩haue blowne: the cursed Iericho of this world shall fall,2 and our true Iesus shall giue vs the promised possession of the heauenly Canaan.
4 Because Christ professeth,1 that hee came not to destroy the morall law: and that ⟨p. 518⟩the least of them should not bee abrogated in his kingdome of the new Testament. Insomuch, that Whosoeuer breaketh one of the least of these tenne commandements, and teacheth men so: 2hee should be called the least in the kingdome of heauen, that is, hee should haue no place in his Church. Now the Morall Law commandeth one day of seuen to bee perpetually kept a holy Sabbath. And Christ himselfe expresly mentioneth the the keeping of a Sabbath among his Christians, at the destruction of Ierusalem, about 42. yeeres after his Resurrection. By which time, all the Mosaical ceremonies (except eating of bloud, and things strangled) were by a ⟨p. 519⟩publike decree of all the Apostles quite abolished, 3and abrogated in Christian Churches. And therefore Christ adomonished his Disciples,4 to pray that their flight bee not in the Winter, nor on the Sabbath day. Not in the winter; for that (by reason of the foulnesse of the waies and weather) their flight should be more painefull and troublesome vnto them: not vpon the Sabath; because it would bee more grieuous to their hearts, to spend that day in toyling to saue their liues: which the Lord had commanded to be spent in holy exercises, to comfort their soules. Now if the sanctifying of the Sabaoth on this day had bene but ⟨p. 520⟩ceremoniall: it had beene no griefe to haue fled on this day no more then on any other day of the weeke. But in that Christ doth tender so much this feare and griefe of being driuen to flye on the Sabath day: and therefore wisheth his to pray vnto God to preuent such an occasion: hee plainely demonstrates, that the obseruation of the Sabbath is no abrogated ceremony, but a Morall commandement, confirmed and established by Christ among Christians. If you would know the day whereupon Christ appointed Christians to keepe the Sabbath; Saint Iohn will tell you that it was on the Lords day. Apoc. 1.10. If ⟨p. 521⟩you will know on what day of the weeke that was; Saint Paul will tell you, that it was on euery first day of the weeke. 1 Cor. 16.1.
7 Because that as God by a perpetuall decree,1 made the the Sunne, the Moone, and other lights in the Firmament of Heauen, not onely ⟨p. 525⟩to diuide the day from the night, but also to bee for asignes, and for bseasons, and for cdaies, and for dyeeres: so hee ordained in the Church on Earth, the holy Sabbath to be not onely the appointed season for his solemne worship: but also the perpetual rule and measure of time. So that as seauen daies make a weeke, foure weekes a moneth, twelue moneths a yeere: so seuen yeeres make a Sabbath of yeeres: seuen Sabbaths of yeeres a Iubilie: or 80. Iubilies, or 4000 yeeres, or after Ezechiel, 4000 cubits the whole time of the old Testament, til Christ by his Baptisme and preaching began the state of the new Testament. Neither can I here passe ouer ⟨p. 526⟩without admiration, how the Sacrament of circumcision continued in the Church 39. Iubilies, from Abraham, to whom it was first giuen, vnto the Baptisme of Christ in Iordan:6 which was iust so many Iubilies (after Bucholcerus compt) as the world had continued before from Adam to the birth of Abraham. Moses began his Ministry in the 80. yeere of his age: Christ enters vpon his Office in the 80. Iubile of the worlds age. Ioseph was 30. yeere olde, when he began to rule ouer Egypt. Gen. 41.46. and the Leuites began to serue in the Tabernacle at 30. yeeres old: so Christ likewise to answere these figures, beganne his ⟨p. 527⟩Ministrie in the 30. Iubile of Moses, and when he began to be 30. yeeres of age. Luk. 3.23. in the middest of Daniels last weeke: and so (continuing his ministry on earth 3. yeeres and a halfe) finished our redemption, and Daniels period, by his innocent death vpon the Crosse. The most of all the great alterations, and strange accidents, which fell out in the Church, came to passe, either in a Sabaticall yeere, or in a yeere of Iubilie. For example.7
The 70. weekes of Daniel beginning the first yeere of Cyrus, and 3430. yeere of the World, containe so many yeers, as the world did weekes of yeeres vnto that ⟨p. 528⟩time: and so many weekes of yeeres, as the world had lasted Iubilies. 1Daniels 70. weekes of yeeres contained 490. single yeeres, the World before that time 490. weekes or Sabbaths of yeeres. Daniels period, 70. weekes, the worlds 70. Iubilies: So that to comfort the Church for their 70. yeeres captiuity which they had now,2 according to Ieremies Prophesie endured in Babylon: 3Gabriel tels Daniel, that at the ende of 70. weekes or Sabbaths of yeeres, that is, 70. times seuen yeeres, or 490. yeeres, their eternall redemption from hell, should be effected by the death of Christ, as sure as they were now redeemed from the ⟨p. 529⟩Captiuitie of Babilon. This period of Daniel, containing 70. Sabbaths, or 10. Iubilies of yeeres, beganne at the first libertie granted the Iewes by Cyrus, in the first yeere of his raigne ouer the Babilonians, mentioned Hezr. 1.1. and ends iustly at the time that Christ dyed vpon the Crosse. From the death of Christ, or the last ende of Daniels weekes, to the 71. yeere of Christ, the world is measured by seauen seales, or seauen Sabbaths of yeeres, making one compleate Iubilie. From the end of those 7. seales the World is measured to her end by *7: Trumpets,5 each containing 245. yeeres (as some coniecture about 440. yeeres hence, the truth vvill ⟨p. 530⟩appeare.) Enoch the seauenth from Adam, hauing liued so many yeeres, as there are dayes in the yeere, 365. vvas translated of God in a Sabbaticall yeere. Moses the seauenth from Abraham, as an other En•ch, is buried of God, 6but borne in a Sabbaticall yeere of the world 2373. and in the 777. yeere since the Floud (after Broughtons Computation) is saued, as a new Noah, in a Reede Arke, and liueth a Builder of the Church,7 so long as Noah was building the arke 120. yeeres. The promise was made to Abraham in a Sabbaticall yeere,8 being the 2023. of the World. The sixt yeere of Iosua, being the 2500. yeere from the Creation of the ⟨p. 531⟩world; wherein the Land was possessed, & diuided among the Children of Israel, was a Sabbaticall yeere, and the *50. Iubilie from the Creation of the world. At this yeere Moses beginnes his Iubilie, by vvhich, as with a chaine of 30. linckes, he tyeth the parting of Canaans possession to the Israelites, by Ioshua:
And the yeere of our Sauiour Christs birth being the 3948. of the World, vvas at the ende of a Sabbaticall yeere, and the *524. Septenarie of the World. Moses maketh the common age of all men, to be tenne times seauen, Psal. 90. & euery seauenth yeere commonly produceth some notable achange or accident in mans life: And no wonder; for as Hypocrates ⟨p. 533⟩affirmeth, that a child in his mothers wombe, on the seauenth day of his conception, hath all his members finished, and from that day groweth to the perfection of birth: which is alwayes eyther the ninth or seauenth moneth. At seauen yeeres old, the childe casts his teeth, and receiues new. And euery seauenth yeere after there is some alteration or change in mans life: especially, at nine times seauen, the Clymactericke yeere, which by experience is found to haue been fatall to many of those learned *men who haue beene the chiefest lights of the world. And if they escaped that yeere, yet most of them haue departed this life in a ⟨p. 534⟩septenary yeere. Lamech dyed in the yeere of his life 777. Methusalem, the longest liuer of the sonnes of men, died when hee began to enter his 900. and 70. yeere. Abraham dyed, when hee had liued 25. times 7. yeeres. Iacob when hee had liued 21. times 7. yeeres. Dauid after hee had liued tenne times 7. yeeres. So did Galen, so did Petrarch (who as Bodin noteth) dyed on the same day of the yeere that hee vvas borne: so did the Maiden-Queene *Elizabeth, of blessed and neuer dying memorie, vvho came into this world the Eue of the Natiuitie of the blessed Virgin Mary: and went out of this world, on the Eue of the Annunciation ⟨p. 535⟩of the Virgin Mary. Hypocrates dyed in his 15. septenarie. Hierome and Isocrates in their 13. Plinie Bartolus and Caesar ▪ in their 8. septenarie. 5And Iohannes de temporibus, vvho liued 361. yeeres dyed in the 53. septenary of his life. The like might be obserued of innumerable others.6 And indeed the whole life of a man is measured by the Sabbath: for, how many yeeres soeuer a man liueth here: yet his life is but a life of 7. dayes, multiplied, so that in the number of 7. there is a mysticall perfection, which our vnderstanding cannot attaine vnto.
