Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	speak_v	zeal_n	zealous_a	63	3	9.1983	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16567	A defence of that most ancient and sacred ordinance of Gods, the Sabbath day Consequently, and together with it. 2. A defence of the iiijth commandement. 3. A defence of the integrity and perfection of the Decalogue, morall law, or X. commandements. 4. A defence also of the whole and intire worship of God, in all the partes thereof, as it is prescribed, in the first table of the Decalogue. 5. A discouery of the superstition, impurity and corruption of Gods worship; yea, and idolatry, committed by multitudes, in sanctifying the Lords day, for a Sabbath day, by the iiijth commandement. Vndertaken against all anti-Sabbatharians, both of Protestants, Papists, Antinomians, and Anabaptists; and by name and especially against the X ministers, ... by Theophilus Brabourne.	Brabourne, Theophilus, b. 1590.	1632 (1632)	STC 3473; ESTC S120442	538,800	670

the priests lipps should preserue knowledge they should seeke the law at his mouth Mal. 2.7 therfore I haue hitherto advised people to repaire to theire Ministers for direction information in this point but vpon better aduisment I shall recant that I vvill doe so no more for I finde theire Testimonyes affirmations protestations in this point false t is true the Priests lippes should of right preserue knovvleg but I find they doe destroy knowledg it may be saied of them as the Lord saied of those Priests But yee are gone out of the way yee haue caused many to fall by the law Mal. 2.8 iust so our Ministers novv a dayes if the people goe to them for instruction in this 4th com they shall haue destruction the lavv shall be so expounded as they will cause men to fall by the lavv saying the lavv commandeth the Lords day for Sabbath not the 7th day vvhich is as false as false can be 2. I finde theire Testimony insufficient therefore I shall no more aduise peopleto take theire Ministers counsaile in this matter I come then to shevv the insufficiency of our Ministers Testimony In an approued alovvable testimony 3. things are required the vvant of any one vvhereof doth nullify the testimony as all Diuines vvill confesse the first is wisedome for hovv can he be thought to giue a right true verdict that is ignorant the 2d is honesty for hovv can vve hope he should giue a true verdict that is dishonest the 3d is Good will for hovv can vve expect that he should spake that trueth vvhich he knovveth vvhich is an enemy to it this euill will to the cause wil not permit him to vtter his knowledge to the furtherance of it or if he doth speake it he wil deliuer it in such equiuocall doubtfull words manner as a man shall be neuer the better for it For the 2d of these properties to wite honesty for I wil begine with the second I grant it to be in our Ministers be it they be all godly religiouse yet this is but one of the properties of a vvarrantable Testimony Neuerthelesse because many people plead much the honesty of their Ministers saying they are godly holy very zealouse men c. for my parte if I could be moued to question theire honestie here is cause enough for what greater cause can there be to moue one to suspect theire zeale to be ignorance their holinesse to be hollovvnesse fained then to heare them speake or dispute against Gods word ordinance against an expresse com in the morall law a man wold thinke that man can not be sound at the core heart that dares oppose god that vnnecessarily the which they doe that oppose his commanded Sabbaths For the first of these properties to wit wisedome I graunt they haue wisedome learning enough to vnderstand this point but haue they employed this their wisedome learning in the impartiall serch of this point for the finding of it out for take a wise learned mans testimony in any Arte or in any point about Druinity wherein he is not studied he is like an vnlerned man as Sampson when his Lockes were cut he was weake like an other man Now be it that they haue neuer so much learning wisedome yet since they haue not imployed theire wisdome learning for the finding out of this point what auaileth it that they are wise lerned for in this matter they are neither wise nor learned because they haue vsed neither of theÌ„ in this study that this is so appeareth from theire own coÌ„fessioÌ„ for some of the very chiefe principall of theÌ„ haue confessed vnto mee others vnto my frends who haue related it truly to mee that they haue saied that they haue studied indeed to maintaine A Sabbath day out of the 4th com but whither it should be vpoÌ„ the 7 day or the 8th day on the Saturday or on the Sunday this point neuer came into their minds to study it well then if it hath not bene studied by the chiefe of them that haue bone the most studious serching it must be yeelded that the residue of them haue much more ouerskipt it tell me then if the sayings of these men against this point of the Lords Sabbaths be to be regarded when as it is a point vvhich never so much as came in to their minds to study it Let people no more boast of the vvisdome lerning of theire Ministers then nor yet of theire Multitud c. that they all whith one voice haue cried out spake against the Lords Sabbaths as ceremonies can a blind man iudge of cullers or a wise man speake of what he is ignorant of let people no more therfore rely vpon the wisdome lerning of their Ministers in this point but let them imitate those noble Bereans Act. 17. Let them serch the Scriptures daily to see if these things I tender vnto them be so or no and this is one cause vvhy I reiect the verdict of our Ministers in this point because it wanteth one of the properties of a warrantable testimony to vvit the vse of their wisdome lerning hereby it appeareth also vpon what poore grownds our common people haue hither to gone in relying their soules in this matter vpon their Ministers zeale holinesse learning vvhat if they be neuer so zealous holy pure lerned it is but a zeale vvithout knowledge vvhich speaketh of things not soundly studied And so I come to the 3d property namely good will this propertie of a warrantable testimony our Ministers want for they haue no good vvill at all to the cause but all euill vvill that may be witnesse all their words and deedes in about this matter if a man hath a cause to be tried before the Iudge by 12 Iury men if he suspecteth some one of the 12 to be his enemy they say it is lawfull for him to except against that maÌ„ for that cause the Iudge vvill cause that man to be drawne and an other to be svvorne in his roome vvhich declareth that a man suspected to haue no good will is not esteemed a sit man to determine of a controuercy Now that there is cause for vs to suspect most Ministers to haue euill vvill to this cause of Gods Sabbaths appeareth 1. by their vvords and deeds to the contrary among others let those many slaunders reprochfull speeches and hard vsages which they haue vsed against mee for defending this cause of Gods let these I say testify whither they be friends or enemies to the cause 2. There is great cause to suspect they will be no friends to the cause because all their liues long hitherto they haue taught the people to the contrary to vvit that the 7th day Sabbath is abolished and if novv they should be friends to this cause they must vnteach vvhat

good cause hath not at all times good successe I haue laboured in vaine I haue spent my strength for naught but my iudgment is with the Lord and my worke with my God saith the Prophete Isai 49.4 A Minister therfore must goe on with courage â˜œ though he seeth no fruite of his labours for his reward is with God Some mislike the vnceasonablesse of this motion they could wish in their hearts they say I had tarried longer waited for some more ceasonable opportunity for the diuulging of these points To whom I answer Gods truethes may not waite attendance till men be at leisure to receiue them and why not now as well as hereafter vnlesse these men thinke these times so desperatly euill as ther 's no hope left that they will giue eare vnto wholesome Doctrine But my feare is that their season is wheÌ„ I am out of season after my death and so they hope the point should dye with mee but I haue peuented them I am by the mercy of God neither so afraid nor so ashamed of Gods cause as to deny it my best furtherance countenance in my life time were I ashamed of God this Trueth before men I might iustly susspect that God wold be ashamed of such a seruaÌ„t before his Angels in heaueÌ„ Some say that there are others in the Church in many regards more fit then I for a matter of this weight and therefore they could wish that I had neuer stirred in it for now I haue marred the cause quite and cleane by my meannesse c. T is true indeede I freely confesse it there are many much more fit then I and I hartely wish it that any of them had taken my place labour but this wee know that the most fit and able men to doe God seruice they are not euer the most redy and willing to doe it had it bene a point the reuealing whereof might haue wone credit applause preferment and the like I beleeue you had heard of it long err now but it being a point of much and hard laboures the reward like to be nothing but danger reproch and heard censures and like to meete with greate enemies many in such a point wise men will take leisure and giue any body leaue to goe before them What hope could I haue that others of better worth would vndertake this taske when as before I published my former booke many men of greate lerning conscience to whom I communicated my Notes for confirmation or confutation they did neither but rather turned my vtter enemies for this cause sake wherefore I was not rash as some men count rashlinesse but after I had waited as Elihu did vpon the auncient and more lerned found no courage in their heartes nor word in their mouthes to speake for God then I spake in my turne shewed myne opinion let no man blame my zeale it was for God T is true the meannesse of my person will be a greate blocke in the way to the progresse of this cause especially in these clyming dayes wherein the word of God is so much receiued with respect of persons for men esteeme of the cause iust as they doe of the person hence it is that before many will giue audience to the matter they will first know of the man as whither he be one of their side or no approued of by them and whither learned witty eloquent and well red or no or whither honoured with Titles eminency and preferment or no in so much as if the Prophet Amos were now liuing and teaching Gods trueth it is to be feared his booke of prophecy would not be regarded being he was a Neat-heard and if S. Paul were now to preach the new doctrine of the gospell it may be thought it would not be entertained he being a Tayler or Tentmaker But where are those Noble Bereanes who serched the Scriptures and examined the cause without regard had to Pauls person where is that Eloquent and lerned Apollos that gaue heed vnto the instructions and matter which Aquilla and Priscilla his wife taught him of whom he lerned the way of God more perfectly without respect vnto their persones for the one was a woman that taught him and both were Taylers of Tentmakers If therefore A Trueth fareth the worse for the meannesse of the Author it shall be so but at the hands onely of such persons as doe not vnfeinedly desire the sincere milke of the word that they may growe thereby as did those Noble Bereanes and it shall be so but at the hands onely of such whose lerning is not sanctified and seasoned with Humility as Apollos his was Some obiect that the broching of this point will breed stirres and distractions in the Church c. To whom I answer t is a trueth they say when euer entred any new Trueth or was any old Trueth receiued but it came in with stirres and distractions at the first It fareth in these cases as it doth with phisicke which a sikly man takes to recouer his health at first it makes him sicker then he was before it causeth him pains in his belly head heart c and albeit the pacient know all this before hand yet will he take this potion in hope of a more perfect health afterwards and so I trust will it be in this case though for the present it occationeth stirres distractions distempers yet it will be so onely in the minds of some such as doe abound with euill humores neuerthelesse the conclusion will be good by the mercy of God a more perfect health will be obtained When Luther first stirred to reforme the second Commandement there was then greate stirres and distractions in the Church but by this time and long agone there hath bene a sweete accorde that vpon better conditions then formerly and why may wee not hope for like successe I mary say some scoffingly and we shall haue an other Luther now shall we what will you proue an other Luther now such a disdainfull enuiouse scoffing age we now liue in that that which shold be a mans greatest honour as to imitate the most virtuouse it is wrested as a matter of his reproch derision in other cases we desire to iustifie our actions by the like actions of the godly and wise that haue gone before vs and to make vse of them for our incouragement and why should I onely be denied this benefit I pray tell me is it not a laudable thing for any to become followers of Luther CaluÃ®ne Zwinglius of Paul Peter Christ When euer I propound examples to my selfe they shall euer be the best and most eminent let these scoffers imitate the worst for so they doe they are the sonnes of scoffing Ishmael Were it an infallible note of pride to imitate the most excellent Paul would neuer haue exhorted vs to become followers of him as he was of Christ Neither could Christians

to smother it and suffer it to dye with mee I haue aduentured to publish it to defend it saying with Quene Aester If I perish I perish and with the Apostle Paul I passe not at all neither is my life deare vnto mee so that I may fulfill my course with ioye Actor 20.24 What a corziue would it prove to my conscience on my deaths bedd to cale to minde how I knew these things full well but would not reueale them how could I say with S. Paul that I had reuealed the whole Counsaile of God and haue kept nothing backe that was proffitable Act. 20.20.27 what hope could I then conceiue that God would open his gate of Mercy to mee who whilst I liued would not open my mouth for him Thus Gentle Reader I haue both giuen thee my reasons mouing me to wright and also showne thee the many discouragements opposing me how I haue encountered them now in the last place my request vnto thee shall be 1. that thou expectest not from me expressions of greate Schollarship reading elegancy of phrase and the like but onely soundnesse plainnesse and godly simplicity as this is all you shall find so is it as much as I desire you should finde Touching Method I could wish that here and there some things were otherwise placed but considering that nothing is more tediouse vnto me then vnnecessary wrighting of one thing twise ouer whereby such slipes might haue bene amended I trust I shall obtaine thy patience and the rather considering that after this worke was first finished it laying still by mee I had occation to add too many and sondry things here and there and not finding roome enough in the margent of my Notes to inserte them were I would was forced to thrust them in where I could 2. Whereas in some passages a harsh word or two may fale from my pen which the temperate Reader may thinke might better haue bene spared In this case I desire him to thinke that he is not yet so sensible of the foulnesse of the cause as my selfe who haue peraduenture better weighed circumstances for I consider of the foulnes of the matter seeing it most palpably of the obstinacy of the aduersaries after sufficient meanes of conviction tendered long a gone vnto them and of the dangerouse consequences arising from their greate errours in a matter of greatest weight and moment it being about a Morall Law a parte of Gods worship and a most Ancient ordinance of Gods I see their absurd answers distinctons and arguments and how by their subtilty they corrupt the Scriptures and abuse the well minded people of the Land obserue it and you shall still find some of these things the foregoing occation of euery tarte speech I vse now these things my Reader at first cannot be possessed of as I am who can speake of such foule things without some expressions of a iust indignation against them In specialll I haue often occasion to vse the word Puritanâ— Hereat let none be offended for I vse it not in reproch vnto sanctity and purity or the professours thereof considered as truly such for I honour purity in my heart endeauor after it in my life I vse the word therfore but onely as a note of distinction to point at some men with whom I haue to deale rather then others grieued I am at my heart and in my soule that I must haue to deale against persons so qualified T is true this cause concerneth all men none excepted whither Ministers or people yet in speciall as cause there is for it I direct my speech chiefly against Ministers of Ministers there are two sortes puritanes and such as are no puritanes these as I find them not redy to imbrace things new so I find them not redy to condemne a cause before they haue heard it wherefore spareing them my speech is onely against puritane Ministers of these also there are two sortes some who happily neuer so much as haue heard of this question or if they haue yet neuer raised slaunders oppositions against it but carying it temperatly and discreetly wish it a due triall that so the trueth may be boulted out these meÌ„ I reuerence but there are others in speciall those tenn Ministers named in the title lease at the begining of this booke these men in speciall I oppose for these after they haue had my Notes and also my former booke and conference with me now fowre yeeres past yet still doe raise vp all the oppositon against both my person and my cause that they can and that both publikly and priuatly Salomon telleth vs there is an appointed time for all things A time to laugh and a time to weepe A time to rend and a time to sowe A time of warre and a time of peace A Time to keepe silence and a time to speake Eccl. 3. my former booke was a time of silence for there I laboured to couer the spotes blemishes of these my brethrens errour hoping a word had bene enough to the wise but they abusing it this booke is a time to speake and lay them forth in their cullers My former booke was a time of peace for there I handled the matter meekly mildly and in all frieÌ„dlinesse hoping these my brethren would redly haue imbraced Trueth with peace but they proclaiming open warres against me Gods cause in my hand this booke is a time of warre here I take them for Gods enimies and myne Let me desire my Reader therfore to giue me patience to prosecute these enemies of Gods Trueth rowndly not sparing them though they be Ministers Happily thou wilt say in their behalfe oh but these men whom you would so prosecute they are Ministers whom we exceedingly reuerence and who doe truly feare God as your selfe cannot deny c. Yea they are your brethren c. And so doe I reuerence them too but with this limitation in their virtues and wherin they doe well And they truly feare God as I am strongly perswaded yet they haue not at all times a respect vnto all Gods Commandements as the Prophet Dauid speaketh for they transgresse the 4th Com. weekly by prophaning of Gods Sabbathes I may not vnfitly resemble these 10 Ministers vnto that clowd which had a light and a darke parte when I behold their light parte see them walking in teaching the trueth I cannot loke enough on them I may truly speake it but when I looke on their darke parte and see them in their errours I abhorre their sight as one abhorreth the darknesse The Prophet Dauid was to be exceedingly reuerenced yet not in his sinnes of murther adultery against the 6th 7th com Hee truly feared God yet at this time he had not a respect vnto these two Commandements of murther and adultery The Apostle Peter being a Minister was to be highly reuerenced yet not in his deniall of Christ He truly feared God yet when he

Sabbath day to sanctify it and yet will not indure it that their people should Sanctify the Sabbath day but they vvill call it Iudaisme if they sanctifie it or they will haue one tricke or other one distinction or other to cast in their way whereby they will hinder them from sanctifying it They call vpon the people to keepe Gods 4th Com. and pray in vvith the Congregation to keepe this Law the 4th Com. yet they vvill not abide it that their people should doe the things commanded in this commandement one of the things commanded in this 4th com is that we should sanctify the 7th day but this they will none of vvhat an horrible kind of dissembling is this to call much frequently zealously vpon the people to kepe this Law of God and yet vvill not abide that their people should doe performe the things commanded in this Law Let me also speake a word or two vnto the people and first as touching their deuotions in the Congregation you heare the Minister reade thus Remember the Sabbath day c. But the 7th day is the Sabbath c. vnto the which you deuoutly add this prayer Lord haue mercy vpon vs and incline our hearts to keepe this Law By which prayer you doe yeeld your assent vnto what the Minister had vttered it is your dueties now also to see to it that you know what you pray else as the Minister saith one thing and meaneth an other so the people say they know not what you are loath to subscribe your name vnto a writing or put your seale vnto a bond vntill you haue read it ouer and vnderstand vvell vvhat it is that you put your hand or seale vnto Why this your prayer after the Minister hath recited Gods 4th com is as your handwriting or seale put vnto Gods com you must therefore vnderstand vvell vvhat you seale vnto When the Minister saith Remember the Sabbath day vvill you pray God to haue mercy on you incline your heart to keepe the Lords day and vvhen the Minister saith But the 7th day is the Sabbath Will you desire God to incline your heart to keepe the 8th day for the Sabbath I pray iudge in your selues vvhat this is better then babling before God vve must pray vvith the spirit and vve must pray vvith our vnderstanding also and that especially vvhen vve are redy to partake of the blessed Sacrament of the Lords Supper 2. Let me speake vnto the people as touching their keeping of this Lords day in conscience of this 4th com you see they cannot bring any proueing arguments to euince it that the 4th com belongeth vnto the Lords day besides you see I haue proued the contrary that the 4th com cannot belong vnto the Lords day vvherefore people may be as zealouse as they will in sanctifying of the Lords day and hope to please God thereby as a duety of the 4th com but let them beleeue it all this their zeale is as the Apostle speaketh a zeale without knowledge Rom. 10.2 All this their religion is but meere superstition they thinke to please God hereby but God may say vnto them who required this at your hands may not this truely be counted as a limme of that voluntarie religion and will worship condemned by S. Paul Col. 2.23 let men trye all things therefore and let them imitate the Bereanes to serch the Scriptures and pray to God for illumination then for reformation They may loose their Haye their Corne on the Lords day if they will in conscience of the 4th com but the 4th com calleth for no such matters on the Lords day they may neglect their seed time on the Lords day if they will in conscience of that comm Exod. 34.21 In the 7th day thou shalt rest both in earing time and in the haruest But let them know that this com concerneth the 7th day Saturday Sabbath not the 8th day Lords day Sabbath The like may be said of Brewers Malâ—sters they may if they will neglect to brewe tunn vp their beere to steepe dry their maulte on the Lords day in conscience of the 4th com but it is but their will worship and a voluntary religion it is altogether needlesse for them to make any such scruples The like I might speake to all other Tradsmen in Citties Townes I haue often heard many scruples questions moued touching the religiouse keeping of the Sabbath day meaning it of our Lords day as whither it be lawfull for Taylers to carry home fit new garments on the Sabbath day morning and whither Shoemakers may fit shoes in the morning c. and whither Water-men may row on the Sabbath day after Euening prayer and whither Marriners may set sayle begine a voyage on the Sabbath day and whither any May-games shooting and bowleing or like recreations be lawfull on our Sabbath day and I haue heard it much questioned vvhen the Sabbath day doth begine end at morning at midnight or on the Euening and the like To these the like questiones I answer 1. if the lawes of the Realme will permit these on the Lords day I answer the law of Gods 4th com is not against them but rather with them saying Sixe dayes shalt thou labour c. whereof the Lords day is one 2. I answer it is mens duty first of all to be inquisitive after the day it selfe to know which day is the Sabbath day before they inquire how the day should be spent what may be done on the day and what not there is a greater errour amongst vs then they are aware on their scruples questiones are like vnto the minte annise cummin but there is an other thing a weightier matter of the law neglected to be questioned that is to know whither the 7th day or the 8th day be the Sabbath day or to know whither we keepe the Lords Sabbath at all or not for I confidently auowch it that Gods Sabbaths commanded in his morall law are wholly neglected profaned I ernestly desire therfore that men would now for a season turne the current of their quaeries from these lesser matters vnto this weightier matter vntill by serching they haue found out the trueth the blessing of God be vpon their laboures Thus much for answer to the abused text of the 4th commandement for the Lords day SECT V. A second text produced to proue the Lords day a Sabbath day is Psal 118.24 This is the day which the Lord hath made let vs reioyce be glad in it Here say some the word made may be translated Sanctified further this day here spoken of was a type of the very day of Christs resurrection on the Lords day or first day of the weeke therfore God made or Sanctified this day for a Sabbath Before I answer this text least some should obiect vnto me that I debase their cause by bringing in

note of inference vsed in it Therefore one of the premisses whereof you haue in v. 14. Now the Apostles argument is on this wise If the handwriting of ordinances which is the written Law which commanded meate and drink and holy daies new Moones and Sabbath daies be put out and taken away Then let no man condemne you in meate and drinke holy daies new Moones and Sabbath daies But the handwriting of ordinances is put out and taken away Therefore let no man condemne you in meate drink holy daies new Moones and Sabbath daies The Apostles Minor you haue in v. 14. and his conclusion in v. 16. now forasmuch as it is a rule with Logiceans that there must not be more in the conclusion then is in the premisses hence it followeth that if by the word Sabbaths in v. 16. they will vnderstand the 7th day Sabbath written in the 4th com then by these words handwriting in v. 14. they must vnderstand also the handwriting of the 4th com or else there is more in the conclusion then in the premisses for the premisse v. 14. speaketh but of the haÌ„dwriting of ceremonies writteÌ„ by Moses onely but in the conclusion v. 16. if they will includ not onely the ceremoniall law writteÌ„ by Moses but also a parte of those things written by God in the Tables of stone then in the conclusion I say they haue both Moses his handwriting and also a parte of Gods handwriting and so there is more in the conclusion then in the premisses wherefore to auoid this absurdety they must vnderstand the word handwriting in v. 14. to include not onely the handwriting of the ceremonies by the hand of Moses but also they must vnderstand thereby that parte of Gods handwriting whereby he commanded the 7th day Sabbath which is the 4th com and so you see they abolish the handwriting of the 4th com it selfe and so we shall haue no 4th com at all thus you may see wherevnto the opposition of Gods Sabbaths out of this text Col. 2.16 tendeth namely to the subuersion of the 4th com let them talke what they will of obedience to Gods 4th com and that they haue a respect with Dauid vnto all Gods commandements yet all is but talke and words iudge the Tree by the fruits you see all their endeauors tend vnto the subuersion of one of Gods Morall Lawes and this is the first of my 3. Answers which I tould you I had more to adde Now I come vnto an other of my answers and it is this that they that expound this text Col. 2.16 of the 7th day Sabbath commanded in the Morall Law they doe crosse and contradict their owne Authours such writers of their owne as are of high estimation with them I will produce a fewe of them in steade of many that might be alleaged I will begine with M. Perkins who frameth an obiection of some aduersaries which they make out of these ij textes Col. 2.16 and Gal. 4.10 saying that if we obserue any difference of dayes now in the new Testament then we are no better then Iewes vnto which textes M. Perkines thus answereth That both these places speake of the feasts of the Iewes and of d fference of daies that stands in force by the Iewish ceremoniall Law Cases of conscience Chapt. 16. Sect. 3. Pag. 108. Where you see M. Perkins freeth this text Col. 2.16 from hauing any thing to doe against the Morall Law or against the difference of dayes in force by the Morall Law by saying that it speaketh of a difference of dayes which stode in force by the Iewish ceremoniall Law now the 7th day Sabbath was neuer commanded in the Iewish ceremoniall law but in the morall law Let vs heare also what M. Dod saith in this point he answereth to an obiection framed out of this text Col. 2.16 against the Sabbath day on this wise We must know saith he that here the Apostle speaketh of such Sabbaths as are in the ranke with the meates drinkes whereof the spake before of which sorte were the first day of euery moneth and the first and last daies of euery one of the 3 solemne feastes of the Iewes of these he speaketh in the plurall number and not of the Lords Sabbath day in the singular number which hath a singular excellencie and how euer times change it neuer changeth Dod on the 4th com Pag. 132. In which words you see M. Dod affirmeth that this text Col. 2.16 speaketh onely of the yeerly Sabbaths which the Iewes kept in their 3 yeerly feastes or 3 solemne feastes doth plainly deny that this text saith anything of the Lords 7th day Sabbath which he caleth the Lords Sabbath day in the singular number by way of excellency Of this same iudgement is M. Greeneham in his worke vpon the Sabbath of the same iudgment also is M. Elton vpon the Colossians on this text Col. 2.16 of the same iudgement likewise is Doctour Ames in his Thesis touching the Sabbath To these fiue I might add many more that are of the same iudgement as themselues cannot but know seing they read them dally one more I will add who is newly come forth M. Richard Byfield against M. Brerewood on the Sabbath who saith in expresse words that this text Col 2.16 doth not abolish the Sabbath day in the 4th com but those other Sabbaths c. See him Pag 130. Thus you see that they who would haue the Apostle to speake of the morall Sabbath mentioned in the morall law as M. Chappel his 9 confederates would they are contrary vnto Diuines of greate note of their owne side Obiection say they why doe you alleage M. Perkins and M. Dod and others why they doe not defend your opinion for the 7th day Sabbath doe they Herevnto I answer it is not my purpose in this place to alleage them as if they spake for the 7th day Sabbath but onely for this purpose to shew that they euen thire owne Diuines will not indure it that this text Col. 2.16 should be pressed any further then against the Iewish ceremoniall law and that it concerneth not the Lords Sabbath day spoken of in the 4th com singularly but those yeerly Sabbaths spoken of plurally c. This is all I aime at by alleaging their Testimony now the Testimony of a man against himselfe is euer accounted strong and good for me to produce one of my aduersaries to iustify my cause it is better and more forcible then if I should alleage an â—undreth Diuines that are of the same iudgement with mee and so much for this point My third answer to this text is this suppose we that the 7th day Sabbath were a shaddow of Christ by this text Col. 2.17 yet â—ence vvill nothing follow necessarily but that the Sabbath is abolished as touching its typicalnesse and shaddowish quality that so it shall be no more vsed as a type or as a shaddow of Christ to come but for

all this it may remaine still as a sacred day and time for Gods worship as a day to keepe memory of the Creation still as a fit time to refresh man and beast in by Rest from the toilsome labours of the former Sixe dayes and so as an helpe and furtherance vnto these morall dueties of Rest from labour and performance of Religiouse exercises For the clereing of this I referre you to what hath bene said in Section the 18. onely here let me giue a touch Circumcision and the Passeouer hauing either of them a double type or signe when the one was fulfilled yet these Sacraments were vsed with respect to the other vnfulfilled and admit the Sabbath should abolish as a shaddow of Christ why may it not remaine as a signe of the Creation Exod. 31.17 The difference of meates is abolished as a shaddow of Christ but remaine as in a fast and admit the Sabbath be abolished as a shaddow of Christ why may it not remaine as an helpe and furtherance vnto morall dueties and if the Proselite Gentiles obserued the Passeouer with the Iewes neglecting such things therein as were peculiar vnto the Iewes and onely obserued such things therein as were common to Iew and Gentile both as hath bene showne in Sect. 18 why may not we Gentiles neglect the Sabbath as a sâ—addow of Christ wherein it was peculiar vnto the Iewes and obserue it still in such respects as it is common to Iew and Gentile both as it is a signe of the Creation and as it is an helpe and furtherance vnto other morall dueties so much for answer to this text Col. 2.16.17 And thus like a friend to God his law and ordinance therein I haue reconciled these two textes Exod. 20.8 Col. 2.16.17 the which other men doe make to fight together like deadly enemies Before I conclude this Section let me render a reason why I doe on all occationes distinguish betwixt the 7th day Sabbath the anniuersary Sabbathes my reasones are these 1. because the 7th day Sabbath is more auncient then the yeerly Sabbaths for these began but after the giuing of the Law but that begane before the giuing of the Law 2. Because God Sanctified and hallowed the 7th day Sabbath in a speciall manner Genes 2.3 the which honour he did not to the yeerly Sabbaths these were holy but by precept but that also by President these were holy but by destination onely but that was holy by consecration also 3. Because they are distinct in themselues the one being once euery weeke the other once euery yeere 4. Because God placed the weekly 7th day Sabbath in his morall Law and in the heart or first Table thereof but the yeerly Sabbaths were excluded thence and neuer came into the Tables of stone 5. Because the 7th day Sabbath was a signe of and kept in memory of the Creation which belongeth vnto all men alike but so was it not with the yeerly Sabbaths there is good reason therefore why I should distinguish the weekly Sabbath from the yeerly Sabbathes according as I haue done in all my answers SECT XX. Hauing in the former Sections of this Chapter answered all their arguments brought against the Lords Sabbath so as it manifestly appeareth that it cannot be proued that it is abolished but that it is still in force now in the last place I purpose to spend this last section of this Chapter in a Disswasory-declaration of the common sinne of our time to wit the sinne of Sabbath breaking And here I would not be mistaken at the very Threshold entry of my discourse for by the sinne of Sabbath-breaking I doe not vnderstand the sinne of profanation of the Lords day which now a daies is called the sinne of Sabbath-breaking by our Ministers for they in this point make more sinnes then euer God made they deale by the Lords day as players doe with some of their fellowes whom they make a Counterfait King in the sight of the people by putting vpon him some robes ornaments like those of the true King thus doe our Ministers that they might honour this Lords day in the eyes of the world they haue made it a counterfait Sabbath day and that by miscalling of it Sabbath day like as if a man should cale one man by an other mans name thus they haue robbed the 7th day of its proper honourable name that they might robe and decke with it the 8th day but to leaue them to their vanities counterfaitings by Sabbath day I meane the 7th day from the creation the Saturday day wher on God himselfe Rested which is mentioned in his Morall Law and by the sinne of Sabbath-breaking I vnderstand the violation and profanation of this day contrary to Gods expresse commandement The persones guilty of this sinne are both Ministers and people for the people first let them know take speciall notice of it that they lay vnder the guilte of the sinne of Sabbath-breaking vnto this day without repentance are liable to those curses threatened in the booke of God against transgressoures of the Lawes of God I speake what I thinke is the trueth in my soule conscience I haue good cause thus to thinke for you haue seene that it cannot be certainly infallibly proued to the vndoubted satisfaction of any mans conscience that euer God did abolish this Sabbath day now if it cannot be most euidently apparantly proued that it is abolished then though there could nothing be said for it more yet it is a sinne to profane it but I haue more to say for it as you shall heare in the next Chapter for time to come therefore let men beware that they doe no more profane the Lords Sabbath day it will be a dongerouse matter to sinne goe on in sinne after admonition and information this let them take notice of as being forewarned that they doe liue and lye in the weekly breach of one of Gods Lawes for euery 7th day or Saturday they doe not onely neglect the worship of God but also notoriously profane the Lords Sabbath day by buying and selling by riding and goeing too market and fro market by ploughing and carteing by working in their Shoppes and howsen euery man in his seuerall trade and occupation and by doeing the most base drudgery and kitching workes on this sacred day when God should be most in our minds then he is furthest from our thoughtes let this be thought on by all such as make any conscience of Gods commandements But herevnto the people will reply saying Alas what would you haue vs to doe we are no schollers if it be an errour it is in our Ministers and teachers not in vs you should doe well to apply this doctrine vnto our Ministers not vnto vs we cannot iudge in such matters of difference difficulty c. To whom I answer Alas indeed I pitty you from my heart this your errour

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