A05817:643
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.
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.
Many fearful examples of Gods judgements by fire, have in our days been showed upon divers Towns, where the profanation of the Lords day hath been openly countenanced.
Many fearefull examples of Gods iudgements by fire, haue in our daies been shewed vpon diuers Towns, where the prophanation of the Lords day hath beene openly countenanced.
Stratford upon Avon was twice on the same day-twelve-month (being the Lords day) almost consumed with fire: chiefly for profaning the Lords Sabbaths, and for contemning his Word in the mouth of his faithful Ministers.
Stratford vpon Auon was twice on the same day-twelue-moneth (being the Lords day) almost consumed with fire: chiefly for prophaning the Lords Sabbaths, and for contemning his Word in the mouth of his faithfull Ministers.
Tiverton in Devonshire (whose remembrance makes my heart bleed) was often times admonished by her ⟨p. 552⟩godly Preacher, that GOD would bring some heavy Judgement on the Town for their horrible profanation of the Lords day, occasioned▪ chiefly, by their Market on the day following. Not long after his death, on the third of Aprill. Anno Domini 1598. GOD, in less then half an hour, consumed with a sudden and fearful fire, the whole Town, except only the Church, the Court-house, and the Alms-houses, or a few poor peoples dwellings, where a man might have seen 400. dwelling houses all at once on fire, and above 50. persons consumed with the flame. (And now again, since the last Edition of this ⟨p. 553⟩Book,1 on the fifth of August last, 1612.) 14. years since the former fire,) the whole Town was again fired, and consumed, except some 30. houses of poor people, with the school-house, and Alms-houses. They are blind, who see not in •his the Finger of GOD. God grant them grace, when it is next built, to change their Market-day, and to remove all occasions of profaning the Lords day. Let other towns remember the Tower of Silo, L•ke 13.4▪ and take warning by their neighbours chastisements, fear Gods threatenings, Jerem. •7.27. and believe Gods Prophets, if they will prosper, 1 Chron. 20.20.
Teuerton in Deuonshire (whose remembrance makes my heart bleed) was often times admonished by her ⟨p. 552⟩godly Preacher, that GOD vvould bring some heauie Iudgement on the Towne for their horrible prophanat••n of the Lords day, occasioned▪ chiefely, by their Market on the day following. Not long after his death, on the third of Aprill. Anno Domini 1598. GOD, in lesse then halfe an houre, consumed with a sodaine and fearefull fire, the whole Towne, except onely the Church, the Court-house, and the Almes-houses, or a few poore peoples dwellings, vvhere a man might haue seene 400. dwelling houses all at once on fire, and aboue 50. persons consumed with the flame. (And now againe, since the last Edition of this
Many other examples of Gods Judgements might be alleged: but if these are not sufficient to terrify thy hart from the wilful profanation of the Lords day: proceed in thy profanation, it may be the Lord will make thee the next example to teach others to keep his Sabbath• better.
Many other examples of Gods Iudgements might be alledged: but if these are not sufficient to terrifie thy hart from the wilfull prophanation of the Lords day: proceede in thy prophanation, it may be the Lord will make thee the next example to teach others to keepe his Sabbath• better.
He punisheth some in this life, to signify how he vvill plague all wilful transgresso•• of his Sabbaths at the last day.
Hee punisheth some in this life, to signifie how hee vvill plague all wilfull transgresso•• of his Sabbaths at the last day.
Thus we have proved that the Commandment of the Sabbath is Moral, and that the change of it, from the seventh to the first day of the week, was instituted by the authority of Christ, ⟨p. 555⟩and of his Apostles. But as in promulgating of the Law, divers Ceremonies peculiar to the Jews were annexed, the rather to bind that people to the more careful performance thereof, as to the first Commandment, their deliverance from Egypt, shadowing their redemption from Hell: to the fifth Commandment, length of days in Canaan, typing eternal life in heaven: to the sixth Commandment, abstinence from blood and things strangled, figuring the care to abstain from all kind of Murder: and to the whole Law, the Ceremony of *Parchment-Lace, putting them in mind to keep within the limits of the Law. So likewise to the fourth Commandment ⟨p. 556⟩were added some Ceremonies which peculiarly belonged to the Jews, and to no other people; as first, the double aSacrifices appointed for them on the Sabbath day, shadowing how GOD will be served on the Sabbath with greater obedience then on the week days: Secondly, the brigid and strict ceasing from making of fire, cdressing of meat, and all bodily labour, both dremembering them of their full deliverance by Moses conduct from the fiery Furnaces and slavery of Egypt upon ethat day: as also shadowing unto them the eternal Redemption of their souls from Hell, by the death of Christ. Thirdly, the keeping of the ⟨p. 567⟩Sabbath upon the precise seventh day, in order of the creation, shadowing to the Jews that Christ by his death and resting on their Sabbath in the grave, should bring them rest and ease from the burden and yoke of the Legal Ceremonies, which neither they, nor their Fathers were able to bear,
And howsoever in Paradise before mans Fall, the keeping of the Sabbath on the seventh day of the creation, was not a Ceremony but an Argument of perfection: yet after the fall it became Ceremonial, and subject to change in respect of the restoration by Christ. As mans life before the Fall, being ⟨p. 558⟩immortal, became afterwards mortal: and nakedness being an ornament before, became afterwards a shame: and Marriage became a type of the Mystical union betwixt CHRIST, and his Church, Ephes. 6. And to fulfil these Ceremonies, (added for the Jews sake unto the Sabbath,) Christ at his death rested in the grave all the Jewish Sabbath day: and by that rest fulfilled all those ceremonial accessories. Now as the ceasing of the Ceremonies annexed to the 1.5. & 6. Commandments, and to Marriage, did not abolish those Commandments, and Marriage; nor cause them to cease from being the perpetual rules of Gods worship, ⟨p. 559⟩and mans righteousness: no more did the abrogating of the Ceremonies annexed to the Sabbath, abolish the morality of the Commandment of the Sabbath, so that though the Ceremonies be abolished, by the access of the Substance; and the Shadow over-shadowed by the Body, which is Christ: yet the holy rest which was commanded and kept, before either the Jews were a people, or those Ceremonies annexed to the Sabbath: still continueth as Gods perpetual Law, whereby all the posterity of Adam are bound to rest from their ordinary business, that they may wholly spend every seventh day in the solemn worship and ⟨p. 560⟩only service of GOD their Creator and Redeemer, but in the substance of the fourth Commandment, there is not found one word of any Ceremony.
And howsoeuer in Paradise before mans Fall, the keeping of the Sabbath on the seauenth day of the creation, was not a Ceremonie but an Argument of perfection: yet after the fall it became Ceremoniall, and subiect to change in respect of the restauration by Christ. As mans life before the Fall, being ⟨p. 558⟩immortall, became afterwards mortall: and nakednesse being an ornament before, became afterwards a shame: and Marriage became a type of the Mysticall vnion betwixt CHRIST, and his Church,
The chief objections against the morality of the Sabbath are three.
The chiefe obiections against the moralitie of the Sabbath are three.
11 That of Paul to the Galatians,2 Ye observe days and months, and times, and years, &c. But there the Apostle condemns not the moral Sabbath, which we call the Lords day;3 and which he himself ordained according to Christs commandment, in the same Churches of Galatia and Corinth, 4& kept himself in other Churches: but he speaks of the Jewish days and times, and years, and the ⟨p. 561⟩keeping of the Sabbath on the seventh day from the Creation, which he termeth shadows of things to come, 5abolished now by Christ the body,6 and in the Law are called sabbaths; but distinguished from the moral Sabbaths.
11 That of Paul to the Galathians,2 Ye obserue dayes and moneths, and times, and yeeres, &c. But there the Apostle condemnes not the morall Sabbath, vvhich wee call the Lords day;3 and which he himselfe ordained according to Christs commandement, in the same Churches of Galatia and Corinth, 4& kept himselfe in other Churches: but he speakes of the Iewish daies and times, and yeeres, and the ⟨p. 561⟩keeping of the Sabbath on the seauenth day from the Creation, which he tearmeth shadowes of things to come, 5
2 That of Paul to the Colossians, 12let no man therefore condemn you in meat or drink, or in respect of an Holy-day, or of the new moon, or of the Sabbath days. But here the Apostle meaneth the Jewish ceremonial Sabbaths, not the Christian Lords day, as before.
2 That of Paul to the Colossians, 12let no man therfore condemne you in meate or drinke, or in respect of an Holy-day, or of the new moone, or of the Sabbath dayes. But here the Apostle meaneth the Iewish ceremoniall Sabbaths, not the Christian Lords day, as before.
Thus vvee haue proued that the Commandement of the Sabbath is Morall, and that the change of it, from the seauenth to the first day of the weeke, vvas instituted by the authoritie of Christ, ⟨p. 555⟩and of his Apostles. But as in promulgating of the Law, diuers Ceremonies peculiar to the Iewes were annexed, the rather to bind that people to the more carefull performance thereof, as to the first Commandement, their deliuerance from Aegipt, shadowing their redemption from Hell: to the fift Commandement, length of dayes in Canaan, typing eternall life in heauen: to the sixt Commandement, abstinence from bloud and things strangled, figuring the care to abstaine from all kinde of Murther: and to the whole Law, the Ceremonie of *Partchment-Lace, putting them in mind to keepe within the limits of the Law. So likewise to the fourth Commandement ⟨p. 556⟩were added some Ceremonies vvhich peculiarly belonged to the Iewes, and to no other people; as first, the double aSacrifices appointed for them on the Sabbath day, shadowing how GOD will be serued on the Sabbath with greater obedience then on the vveeke dayes: Secondly, the brigid and strict ceasing from making of fire, cdressing of meate, and all bodily labour, both dremembring them of their full deliuerance by Moses conduct from the fiery Furnaces and slauery of Egipt vpon ethat day: as also shadowing vnto them the eternall Redemption of their soules from Hell, by the death of Christ. Thirdly, the keeping of the ⟨p. 567⟩Sabbath vpon the precise seauenth day, in order of the creation, shadowing to the Iewes that Christ by his death and resting on their Sabbath in the graue, should bring them rest and ease from the burden and yoake of the Legall Ceremonies, which neyther they, nor their Fathers were able to beare, Acts 15.10. Col. 2.16.17.
