A05817:651
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.
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, Acts 15.10. Col. 2.16.17.
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.
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
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.
But Saint Paul makes no ⟨p. 562⟩such account. For the question there, is not between Jew & Gentiles, 1but between the stronger and weaker Christian. The stronger esteemed one day above another, as appears, in that there was a day both commanded and received in the Church, every where known and honoured by the name of the Lords day. 2And therefore Paul saith here, that he that observed this day, observed it unto the Lord. The observation whereof; because of the change of the Jewish seventh day: some weak Christians (as many now a days) thought not so necessary: so that if men (because the Jewish day is abrogated) will not honour and keep holy the ⟨p. 563⟩Lords day, but count it like other days: it is an argument, saith the Apostle, of their weakness whose infirmity must be borne, till they have time to be further instructed and persuaded. Other objections are frivolous, and not worth the answering.
But Saint Paul makes no ⟨p. 562⟩such account. For the question there, is not betweene Iew & Gentiles, 1but betweene the stronger and weaker Christian. The stronger esteemed one day aboue another, as appeares, in that there vvas a day both commanded and receiued in the Church, euery where knowne and honoured by the name of the Lords day. 2And therefore Paul saith here, that hee that obserued this day, obserued it vnto the Lord. The obseruation whereof; because of the change of the Iewish seuenth day: some weake Christians (as many now a dayes) thought not so necessary: so that if men (because the Iewish day is abrogated) will not honour and keepe holy the ⟨p. 563⟩Lords day, but count it like other dayes: it is an argument, saith the Apostle, of their weaknesse whose infirmitie must be borne, till they haue time to be further instructed and perswaded. Other obiections are friuolous, and not worth the answering.
NOW the sanctifying of the Sabbath consists in two things. First, In resting from all servile and common business, pertaining to our natural life. Secondly, In consecrating that rest wholly to the service of God, and the use of those holy means which belong to our spiritual life.
NOW the sanctifying of the Sabbath consists in two things. First, In resting from all seruile and common businesse, pertaining to our naturall life. Secondly, In consecrating that rest wholy to the seruice of God, and the vse of those holy meanes which belong to our spirituall life.
1 The servile and common works from which we are to cease, are generally all civill works, from the *least to the greatest: More particularly.
1 The seruile and common workes from which wee are to cease, are generally all ciuill workes, from the *least to the greatest: More particularly.
First, from all the works of our calling, though it were reaping in the time of harvest.1
First, from all the workes of our calling, though it were reaping in the time of haruest.1
Secondly, from carrying burdens, as Carriers do: or riding abroad for profit, or for pleasure: GOD hath commanded that the beasts should rest on the Sabbath day, because all occasion of travailing or labouring with them should be cut off from man. GOD gives them that day a rest▪ and he that,1 without necessity, deprives them of their rest on the Lords day: the groans ⟨p. 565⟩of the poor tired beasts, shall in the day of the Lord rise up in Judgement against him.2 Likewise such as spend the greatest part of this day, in trimming, painting, and pampering of themselves, like Jezebels, 3doing the Devils work upon Gods day.
Secondly, from carrying burthens, as Carryers doe: or riding abroad for profit, or for pleasure: GOD hath commanded that the beasts should rest on the Sabbath day, because all occasion of trauailing or labouring vvith them should be cut off from man. GOD giues them that day a rest▪ and he that,1 without necessitie, depriues them of their rest on the Lords day: the groanes ⟨p. 565⟩of the poore tyred beasts, shall in the day of the Lord rise vp in Iudgement against him.2 Likewise such as spend the greatest part of this day, in trimming, painting, and pampering of themselues, like Iezabels, 3doing the Diuels worke vpon Gods day.
Thirdly, from keeping of Fairs •r Markets, which for the most part God punisheth with pestilence, fire, and strange floods.
Thirdly, from keeping of Fayres •r Markets, which for the most part God punisheth with pestilence, fire, and strange flouds.
