A05817:632
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.
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, ⟨p. 539⟩and life is sprung vp in Christ. Iustine Martyr, vvho liued not long after him, sheweth, how the Christians kept their Sabbath on the Lords day, as we doe. Origen, 4who liued about 180. yeeres after Christ, shewes the reason why the Sabbath is translated to the Lords day.5 Augustine saith, that the Lords day was declared vnto the Church by the Resurrection of the Lord vpon that day. Et ex illo caepit habere festiuitatem 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 solemnitie, because that vpon that day our Redeemer rose from the dead, which ⟨p. 540⟩also is therefore called the Lords day.
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.
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.
10 Lastly, the examples ⟨p. 548⟩of Gods Judgements on Sabbath-breakers may sufficiently seal unto them, whose hearts are not seared, how wrathfully Almighty God is displeased with them, who are wilful profaners of the Lords day.
10 Lastly, the examples ⟨p. 548⟩of Gods Iudgements on Sabbath-breakers may sufficiently seale vnto them, whose hearts are not seared, how wrathfully Almighty God is displeased with them, who are wilfull profaners of the Lords day.
The Lord (who is otherwise the GOD of mercy) commanded Moses to stone to death the man who of a presumptuous mind would openly go to gather sticks on the Sabbath day.1 The fact was small. True; but his sin was the greater, that (for so small an occasion) would presume to break so great a commandment.
The Lord (who is otherwise the GOD of mercy) commanded Moses to stone to death the man who of a presumptuous minde would openly goe to gather sticks on the Sabbath day.1 The fact was small. True; but his sinne was the greater, that (for so small an occasion) would presume to breake so great a commandement.
Also a certain Nobleman (profaning the Sabbath usually in hunting) had a child by his wife with a head like a dog,1 and with ears and chaps, crying like a hound.
Also a certaine Nobleman (prophaning the Sabbath vsually in hunting) had a child by his wife with a head like a dogge,1 and with eares and chaps, crying like a hound.
A covetous flax-wife at Kinstat in France, 1An. 1559. using with her maids to work at her trade on the Lords day, it seemed unto them that fire issued out of the Flax, but did no harm: the next ⟨p. 550⟩Sabbath it took fire indeed, but was quickly quenched; but not taking warning by this, the third Sunday after it took fire again, burnt the house▪ and so scorched the wretched woman with 2. of her children, that they died the next day: but through Gods mercy a child in the cradle was taken out of the fire alive and unhurt.
A couetous flaxe-wife at Kinstat in France, 1An. 1559. vsing with hir maids to work at her trade on the Lords day, it seemed vnto them that fire issued out of the Flaxe, but did no harme: the next ⟨p. 550⟩Sabbath it tooke fire indeed, but was quickely quenched; but not taking warning by this, the third Sunday after it tooke fire againe, burnt the house▪ and so scorched the wretched woman with 2. of her children, that they died the next day: but through Gods mercy a childe in the cradle was taken out of the fire aliue and vnhurt.
On the 13, of January, Anno Dom. 1582. being the Lords day, the Scaffolds fell in Paris Garden, under the people at a Bear-baiting, 1so that 8. were suddenly slain, innumerable hurt & maimed. A warning to such who take more pleasure, on the Lords day, to be in a Theatre beholding carnal sports: then ⟨p. 551⟩to be in the Church serving God with the spiritual wo•••s of Piety.
On the 13, of Ianuary, Anno Dom. 1582. being the Lords day, the Scaffolds fell in Paris Garden, vnder the people at a Beare-baiting, 1so that 8. were suddenly slaine, innumerable hurt & maimed. A warning to such who take more pleasure, on the Lords day, to be in a Theatre beholding carnall sports: then ⟨p. 551⟩to be in the Church seruing God with the spirituall wo•••s of Piety.
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.
