A05817:654
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 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, Ephes. 6. And to fulfill these Ceremonies, (added for the Iewes sake vnto the Sabbath,) Christ at his death rested in the graue all the Iewish Sabbath day: and by that rest fulfilled all those ceremoniall accessaries. Now as the ceasing of the Ceremonies annexed to the 1.5. & 6. Commandements, and to Marriage, did not abolish those Commandements, and Marriage; nor cause them to cease from being the perpetuall rules of Gods worship, ⟨p. 559⟩and mans righteousnesse: no more did the abrogating of the Ceremonies annexed to the Sabbath, abolish the moralitie of the Commandement of the Sabbath, so that though the Ceremonies be abolished, by the accesse of the Substance; and the Shadow ouer-shadowed by the Body, which is Christ: yet the holy rest which was commanded and kept, before eyther the Iewes were a people, or those Ceremonies annexed to the Sabbath: still continueth as Gods perpetuall Law, whereby all the posteritie of Adam are bound to rest from their ordinarie businesse, that they may wholy spend euery seauenth day in the solemne worship and ⟨p. 560⟩onely seruice of GOD their Creator and Redeemer, but in the substance of the fourth Commandement, there is not found one word of any Ceremonie.
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.
Fourthly, from studying any books, or science, but the holy Scriptures, & Divinity. For our study must be, to be ravished in spirit upon the Lords day. In a word,1 Thou must on that day cease in thy calling to do thy work: that the Lord by his calling, ⟨p. 566⟩may do his work in thee. For whatsoever is gotten by common working on this day, shall never be blessed of the Lord: but it will prove like Achans gold, which being got contrary to the Lords commandment, brought the fire of Gods curse, upon all the rest which he had lawfully gotten. And if Christ scourged them out as thieves, who bought and sold in his Temple; (which was but a ceremony shortly to be abrogated:) is it to be thought, that he will ever suffer those to escape unpunished, who contrary to his commandment buy and sell on the Sabbath day, which is his perpetual law? Christ calleth such sacrilegious ⟨p. 567⟩Thieves; and as well may they steal the Communion C•p from the Lords Table: as steal from GOD, the chiefest part of the Lords day, to consume it in their own lasts. Such shall one day find, the Judgements of God, heavier then the opinions of men.
Fourthly, from studying any books, or science, but the holy Scriptures, & Diuinity. For our studie must be, to bee rauished in spirit vpon the Lords day. In a word,1 Thou must on that day cease in thy calling to doe thy worke: that the Lord by his calling, ⟨p. 566⟩may doe his worke in thee. For whatsoeuer is gotten by common working on this day, shall neuer be blessed of the Lord: but it will prooue like Achans golde, which being got contrary to the Lords commandement, brought the fire of Gods curse, vpon all the rest which hee had lawfully gotten. And if Christ scourged them out as theeues, who bought and sold in his Temple; (which was but a ceremony shortly to be abrogated:) is it to bee thought, that hee will euer suffer those to escape vnpunished, who contrary to his commandement buy and sell on the Sabbath day, which is his perpetuall law? Christ calleth such sacrilegious
Fifthly, from all recreations, and sports which at other times are lawful: for if lawful works be forbidden on this day; much more lawful sports which do more steal away our affections,1 from the contemplation of heavenly things, then any bodily work or labour. Neither can there be unto a man that delighteth in the Lord;2 any greater delight or ⟨p. 568⟩recreation, then the sanctifying of the Lords day. For can there be any greater joy for a person condemned, then to come to his Prince his house to have his pardon sealed? For one that is deadly sick, to come to a Physician that can cure him? Or for a Prodigal child that fed on the husks of Swine, to be admitted to eat the bread of life at his Fathers Table? Or for him who fears for sin, the tidings of death to come to hear from God the assurance of eternal life? If thou wilt allow thy self, or thy servant recreation; allow it in the six days which are thine: not on the Lords day which is neither thine nor theirs. No bodily recreation ⟨p. 569⟩therefore, is to be used on this day: but so far, as it may help the soul to do more cheerfully the service of the Lord.
Fiftly, from all recreations, and sports which at other times are lawfull: for if lawfull workes be forbidden on this day; much more lawfull sports which do more steale away our affections,1 from the contemplation of heauenly things, then any bodily worke or labour. Neither can there bee vnto a man that delighteth in the Lord;2 any greater del•ght or ⟨p. 568⟩recreation, then the sanctifying of the Lords day. For can there be any greater ioy for a person condemned, then to come to his Prince his house to haue his pardon sealed? For one that is deadly sicke, to come to a Phisitian that can cure him? Or for a Prodigall childe that fed on the huskes of Swine, to bee admitted to eate the bread of life at his Fathers Table? Or for him who feares for sinne, the tydings of death to come to heare from God the assurance of eternall life? If thou wilt allow thy selfe, or thy seruant recreation; allow it in the sixe daies which are thine: not on the Lords day which is neither thine nor theirs. No bodily receation
Sixthly, from gross feeding, liberal drinking of wine,1 or strong drink, which may make us either drowsy, 2or unapt to serve GOD with our hearts and minds.
Sixtly, from grosse feeding, liberall drinking of wine,1 or strong drinke, which may make vs either drowsi•, 2or vnapt to serue GOD with our hearts and mindes.
