A05817:624
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.
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. Luk. 3.23. in the middest of Daniels last week: and so (continuing his ministry on earth 3. years and a half) finished our redemption, and Daniels period, by his innocent death upon the Cross. The most of all the great alterations, and strange accidents, which fell out in the Church, came to pass, either in a Sabbatical year, or in a year of Jubilee. For example.7
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.
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.
He that would see the uniform consent of Antiquity and practise of the Primitive Church in this point, let him read Eusebius Ecclesiastical history Lib. 4. cap. 23. Tertullian, lib. de Idololatria, 1cap. 14. Chrysost. Serm. 5. de resurrectione. Consti•••. Apost. lib. 7. cap. 37. Cyril in Johan. lib. 12. cap. 58.2 Of this judgement are all the sound new writers: see Fox on the Apoc. 1.10. Bucer. in Mat 12.11. Gualt. in Malach. 3. hom. 23. Fulke on the Rhemish Test. Apo. 1.10 Chem. Exam. Conc. Trid. par. 4. de diebus festis. ⟨p. 542⟩Wolph. Chronol. lib. 2. cap. 1. *Armin Thes. in 4. precept. and innumerable others. Learned Junius shall speak for al. Quamobr•m cum dies dominicus, &c. Wherefore seeing the Lords day is both by the fact of Christ, viz. his (resurrection, and of often appearing to his Disciples upon that day) by the example and institution of the Apostles, and by the continual practise of the Ancient Church, and by the testimony of the Scripture, observed and substituted into the place of the Jewish Sabbath: Inepté faciunt, they do foolishly, who say that the observation of the Lords day is of Tradition, and not from the Scripture, that by this means they might establish the traditions of men. ⟨p. 543⟩And again, The cause of this change is the resurrection of Christ, and the benefit of the restoring of the Church by Christ, the remembrance of which benefit did succeed into the place of the memory of the creation, Non humana traditione, sed Christi ipsius obseruatione & instituto, not by the tradition of man, but by the observation and appointment of Christ, who both on the day of his resurrection, and on every eight day after unto his ascension into heaven did appear unto his Disciples, and came into their assemblies.
9 Because that the Lord himself expoundeth the end of the Sabbath, 1to be a sign and document for ever, betwixt him and his people, ⟨p. 544⟩that he is Jehovah, by whom they are sanctified: and therefore must only of them be worshipped:2 and upon the pain of death chargeth his people for ever to keep this memorial unviolated.3 But this end is moral and perpetual. Therefore the Sabbath is moral and perpetual. What God hath perpetually sanctified, Let •• man ever presume to make common or profane. 4Upon this ground it is that the Commandment terms this day, the Sabbath of the Lord thy God. 5And GOD himself calls it his holy day. And upon the same ground likewise, the old Testament consecrated all their Sabbaths and Holy days, to the worship and honour of God ⟨p. 545⟩alone. To dedicate therefore a Sabbath to the honour of any creature is gross Idolatry. For the first Table makes it a part of Gods worship to have a Sabbath to his honour. So doth Levit. 23.3.37.38. &c. and Ezek. 20.20. Neh. 9.14. the Sabbath is put for the whole worship of GOD. And our Saviour teacheth, that We must worship the Lord God only. Matth. 4. and therefore keep a Sabbath to the only honour of GOD. The holy Ghost notes it as one of Jeroboam's greatest sins: That he ordained a feast from the devise of his own heart.
Secondly, in dedicating those Holy-days to the honour of Creatures, which in effect is to make them sanctifying Gods.
Secondly, in dedicating those Holy-daies to the honour of Creatures, which in effect is to make them sanctifying Gods.
Thirdly, in tying to these days Gods worship, Prayers, fasting, and merit.
Thirdly, in tying to these daies Gods worship, Praiers, fasting, and merit.
Fourthly, in exacting on these days of mens invention, a ⟨p. 547⟩greater measure of solemnity and sanctification, then upon the Lords day, which is Gods commandment, which in effect is to prefer Antichrist before Christ. Our Church hath justly abolished all superstitious and Idolatrous Feasts: and only retains a few holy days to the honour of God alone, and easing of servants. Deut 5.14. though long custom forceth to use the old names, for civill distinction: as Luke used the profane names of Castor and Pollux. Act. 28.11. and Christians of Fortunatus. 1 Cor. 16.17. Mercurius▪ Rom. 16.14. and Jews of Mordecai day. 2 Macab. 15.37.
Fourthly, in exacting on these daies of mens inuention, a ⟨p. 547⟩greater measure of solemnity and sanctification, then vpon the Lords day, which is Gods commandement, which in effect is to preferre Antichrist before Christ. Our Church hath iustly abolished all superstitious and Idolatrous Feasts: and onely retaines a few holy dayes to the honour of God alone, and easing of seruants. Deut 5.14. though long custome forceth to vse the olde names, for ciuill distinction: as Luke vsed the profane names of Castor and Pollux. Act. 28.11. and Christians of Fortunatus. 1 Cor. 16.17. Mercurius▪ Rom. 16.14. and Iewes of Mardocheus day. 2 Macab. 15.37.
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.
9 Because that the Lord himselfe expoundeth the end of the Sabath, 1to bee a signe and document for euer, betwixt him and his people, ⟨p. 544⟩that he is Iehouah, by whom they are sanctified: and therefore must only of thē be worshipped:2 and vpon the paine of death chargeth his people for euer to keep this memoriall vnuiolated.3 But this end is morall and perpetuall. Therefore the Sabath is morall and perpetuall. What God hath perpetually sanctified, Let •• man euer presume to make common or prophane. 4Vpon this ground it is that the Commandement termes this day, the Sabbath of the Lord thy God. 5And GOD himselfe cals it his holy day. And vpon the same ground likewise, the old• Testament consecrated all their Sabaths and Holy daies, to the worship and honour of God ⟨p. 545⟩alone. To dedicate therefore a Sabbath to the honour of any creature is grosse Idolatry. For the first Table makes it a part of Gods worship to haue a Sabbath to his honour. So doth Leuit. 23.3.37.38. &c. and Ezek. 20.20. Neh. 9.14. the Sabbath is put for the whole worship of GOD. And our Sauiour teacheth, that We must worship the Lord God onely. Matth. 4. and therefore keep a Sabbath to the onely honour of GOD. The holy Ghost notes it as one of Ieroboams greatest sinnes: That he ordained a feast from the deuise of his owne heart. 1 King. 12.33. And God threatneth to visit Israel for keeping the daies of Baalim: That is, of Lords, ⟨p. 546⟩as Papists doe of Saints Hos. 2.13. but saith, that such forget him. And so indeede none are lesse carefull in keeping the Lords Sabbath: then they who are most superstitious obseruers of mens holy daies. The Church of Rome therefore commits grosse Idolatry.
