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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

parte of the Law and may challeng it of right then are the commandements of murther adultery stealing 2. In a bond there the debitor is bound vnto ij things the one is the summe of money the other is the Time day when it must be paid now will any man say that the Time and day mentioned in the bond is no parte of the bond there is the same reason of the thinges in a bond and of the things in the bond of the 4th com 3. The Iewes were commanded to circumcise vpon the 8th day to eate the passouer on the 14th day now will any man thinke that these daies commanded were no partes of those Commandements 4. An other reasō to proue the time day to be a parte of the Law is because if it be taken away then the Law is vnperfect lame for take away these words But the Seauenth day from the 4th com then you leaue the 4th com imperfect and lame for it wanteth those words which the Almighty wrote in it to wit these words But the Seauenth day 2. As hereby the Law is lamed in its words so also is it in things for our new Sabbatharians when they haue abolished the old Sabbath the 7th day Sabbath then they thinke the Law is imperfect for it wanteth a day therfore they haue patched it vp againe with a new day to wit the Lords day saying the 4th com commandeth now the Lords day wherefore themselues are my witnesses that the Time day is a parte of the Law and also a parte so necessary as they hold the Lawe vnperfect vntill they haue put in a new peece to make vp the breach when a stud or pillar of an howse is taken away so as they must set in a new stud or pillar into its roome then that old stud surely was in right account a parte of the house so is it here since a new day must be put into the 4th com in the roome of the old day surely the old day was a parte of the 4th com a man may therefore as well take away the studes or pillars of an house as abolish the 7th day Sabbath and as the one tendeth to the ruine of the house so the other tendeth to the ruine of the whole Law of God but specially of the 4th com 5. If these words But the 7th day is the Sabbath be no parte of the Law or 4th com then are we not now bound to giue God one day in 7 for a Sabbath for one day in 700 may suffice more we are not commanded if so much 6. Those words which expresly forbid seruile labour are a parte of the Law or 4th com But these words The 7th day is the Sabbath in it thou shalt doe no manner of worke doe expresly forbid seruile labour Therefore these words The 7th day is the Sabbath c. are a parte of the Law 4th com 7. Those words the breach whereof are punishable with death are a parte of the Law or 4th com for punishment implieth sinne and sinne presupposeth a law But these words The 7th day is the Sabbath in it thou shalt doe no worke are punishable by death see Exod. 31.15 Exod. 35.2 Therefore are these words The 7th day is the Sabbath c. a parte of the Law or 4th com 8. If these words The 7th day is the Sabbath c. be no parte of the Law or 4th com then by so saying you condemne all Expositors for they affirme that in these words one day in 7 is commanded c. which could not be if these words were no part of the Law or 4th com and thus much for my 5th argument ARGVM VI. My 6th argument to proue that the 7th day Sabbath is still in force is because it is the 7th day besides which there is no 7th day thus I frame it That day which is a 7th day besids the which there is no 7th day that day must be our Sabbath day But Saturday the 7th day is a 7th day besids which there is no 7th day Therefore Saturday the 7th day must be our Sabbath day For profe of the Maior or first proposition many Diuines are of iudgement that the 7th parte of time is Gods to be consecrated to his worship seruice as morall wherefore all such Diuines must approue of this Major to wit that that day which is a 7th day besids which there is none other 7th day that day must be our Sabbath day consecrated to Gods worship and seruice my reason hereof is because that day which is the 7th day besids which there is no 7th day it is the 7th parte of time in the strictest and best accounte 2. All Diuines in expounding of the 4th com doe expound these words The 7th day is the Sabbath Exod. 20.10 to be vnderstod of a 7th day and so they would haue a 7th day to be in force though not the 7th day wherefore since they hold a 7th day to be in force they must needs grant that that day which is a 7th day besids which there is none other 7th day it must be our Sabbath day and thus all Diuines doe iustify my Major w●ither hey hold a 7th parte of time to be Morall or that a 7th day is Morall and so much for proofe of the Major I come now vnto the profe of the Minor or second proposition to wit that Saturday the 7th day is a 7th day besids which thereis no 7th day For this purpose note that a 7th day must be so accounted either Naturally or Diuinly first for the account Naturall Saturday must needs be a 7th day naturally besids which there is none other 7th day for Saturday is the 7th day from the Creation and there is no 7th day besids it from the Creation now the account which fet cheth its begining from the Creation that is the naturall account because time and dayes begane at the begining of the Creation and he that counteth daies in number as they were in being he followeth the Naturall computation Further as Saturday is naturally the 7th day besids which there is none other so Saturday is the 7th parte of time in a naturall accounte besids which there is no 7th parte of time this is very apparent at the first viewe 2. For the account Diuine Saturday must needs be a 7th day in Diuine account besids which there is none other 7th day for the Scriptures whose computation is Diuine doe informe vs that Saturday is a 7th day inasmuch as they cale the day whereon Christ rose the first day of the weeke Mat. 28.1 Mark 16.2 that is our Sunday now if Sunday be the first day of the weeke in a Diuine account then Saturday which went before it or the Saturday which comes after it must be the last and a 7th day of the weeke in a Diuine account forasmuch as the Scripture

Christ this text then putteth an end to the law for iustification but not for obseruation OBIECT VI. One text more they obiect Rom. 7.6 But now we are deliuered from the law c. as a vvoman is from hir husband vvho is deade c. I shall giue none other ansvver vnto this text then vnto the former to wit that by the law is vnderstood the penalty of the law the curse of the law or the law in respect of the penalty and curse thereof that this is the Apostles meaning I make it appeare by two reasons from the context 1. See v. 4. So ye my brethren are dead to the law by the body of Christ by the body of Christ that is by the sufferings of Christ in his body now if Christ hath freed vs from the law by his suffering of death what can this intimate but that the law from which he freed vs by death was considered in respect of the penalty and curse and as holding vs in bondage vnto death For by death Christ freed vs from death wherefore when the Apostle saith we are dead to the law or freed from the lavv he considered the law as a killing letter and as it held vs in bondage vnto death 2. See v. 5. When we were in the flesh the affections of sinnes which were by the law had force in our members to bring forth fruit vnto death To bring forth fruit vnto death here the Apostle speaketh of the law not simply but of the law as together with our corruption fructifying vnto death wherefore seeing the Apostle spake of the lavv as tending vnto death it follovveth that vvhen in the very next vvords he said We are deliuered from the law v. 6. he meant that vve are deliuered from the poenalty and curse of the lavv or from the lavv as it respecteth the curse to vvit eternall death and destruction so then here is nothing yet proued against the lavv for obseruation as a rule of liefe It vvas not for nothing that S. Paul added these vvords for righteousnesse saying Christ is the end of the law to wit for righteousnesse c. Rom. 10.4 Shevving thereby that he disputed against the lavv not simply but considered as the meanes of iustification and obtaining righteousnesse Neither is it to be passed by vvithout speciall obseruation that S. Paul disputing in another place against the law doth it not against the lavv simply but against the lavv considered as tending to the curse to those vvho sought righteousnesse thereby and therefore he said not Christ hath redeemed vs from the law Gal. 3.13 but Christ hath redeemed vs from the curse of the law Yea it is remarkable that euery where where S. Paul disputeth against the lavv his maine question is about iustification by the law denying iustification by the law saying By the works of the law shall no flesh be iustified Rom. 3.20 Gal. 2.16 So that S. Paul disputeth against the lavv onely with respect had vnto obtaining righteousnesse and iustification thereby and in respect of the curse of the lavv But it is no vvhere found that Christ is the end of the lavv for obseruation and for a rule of an holy liefe nor is it any vvhere found that Christ hath redeemed vs from obseruation of or obedience to the lavv nor yet is it any vvhere said By the lavv shall no flesh be directed or guided in their liues and conuersation vvherefore for time to come if Anabaptists and Antinomians vvill obiect against the law by way of opposition to vs let them not proue that the lavv is abolished in respect of iustification and as a curse c. For all this vve stedfastly beleeue and teach but let them remember to proue vnto vs that the lavv is abolished as a rule of liefe for obseruation for this is that vvhich vve deny onely that Christ hath abolished the poenalty of the lavv vve beleeue it but that he hath abolished the matter of the law this we deny and this as yet they haue not proued nor euer shall be able if we will be S. Pauls schollers we must learne of him so to dispute against the law as that we doe not for all that make it of none effect and so to abolish the law as yet for all that we doe establish it For so he saith Doe we make the law of none effect c God forbid yea we establish the law Rom. 3.31 but our aduersaries haue learned of Paul to abolish the law but not to establish the law We haue novv made answer vnto the most and chiefest of their Scriptures which they alleage against the law others they haue also but they are such as will admit of the same answere giuen to some of these or else are so triuiall as they deserue no answer to conclud then since I haue firmely proued it that the law is still in force and that to all men beleeuers and vnbeleeuers for obseruation and since they can neither answer our Textes nor yet proue the contrary it remaineth that the Morall law is still in force which being so Gods ancient Sabbath commanded in this law is still in force also for both Anabaptistes and Antinomians haue confessed this vnto me that if it can be proued that the Morall law is still in force then it must and doeth vndeniably follow that the Saturday Sabbath is still in force as well as any other thing commanded in the law Thus we haue vindicated Gods Sabbathes from Anabaptistes and Antinomians in the next place we must vindicate them from Protestants and Papists CHAP. II. An exposition of the fourth Commandement together with a discouery of the manifold lamentable shamfull and abhominable corruptions and abuses of this diuine Law of God by many Ministers of these times through their false glosses idle answers and absurd expositions of it SECT I. IN the former Chapter to the end that vve might vindicate the Lords Sabbaths vve haue defended the Morall Lavv against Anabaptists and Antinomians and novv in this and the follovving Chapters of this Booke for the same end namely to vindicate the Lords Sabbaths vve vvil defend the Integrity and perfection of the Morall Lavv against Protestants and Papistes for Anabaptists and Antinomians deny the whole lavv Protestants and Papistes deny the vvholnesse of the lavv they vvill yeeld no obedience at all to the Lavv these vvil yeeld obedience but by halues and of this number are those ten Ministers my professed enemies in this point who in speciall sorte I doe oppose by name Mr. Grenewod Mr. Benton Mr. Hutchinson Mr. Furnace Mr. Gallard Mr. Yates Mr. Chappell Mr. Stinnet M. Iohnson and Mr. Ward dvvelling in and aboute Norvvich As for Papistes tell them of their sinne of Idolatry in vvorshiping of Images c. against the second Commandement of this Law and among other answers this vvil be one that the second Command is Ceremoniall and pertaineth to the Iewes only tell them againe of their sinne of Sabbath-breaking

Law for whereas our Sauiour ratifieth the very least of the commandements in v. 19. expoundeth the 6th Com. to forbid rash anger calleing a mans brother foole v. 22. and expoundeth the 7th Com. to forbid a lustfull looke ver 28. and the 3d Com. to forbid swearing by the creature v. 34.36 and the 2d table to command loue to our enemies v. 44. a man may at once cut off all these from binding vs if he will but suppose that these enlargments of the Law being so strict rigorouse were Iewish and pertaine not vnto Christians for the better auoiding of them he may answer that Christ ratified the Law thus expounded but vntill his death passion were not this a goodly answer 2. It is false which they say that all things were fulfilled at Christ his passion It is true indeed that Christ vpon the Crosse said it is finished Ioh. 19.30 that is his death passion was finished but yet all things were not finished for the Resurrection was behind Wherefore the truer sense is by these words till all things be fulfilled to vnderstand euen all things whatsoeuer Christ was to doe for his Church and all things which were any way prophecied of him or of his Church militant as this for one Christ tarrieth now at the right hand of God vntill his enemies be made his footestoole Hebr. 10.12.13 This one thing is not yet fulfilled see 1 Cor. 15.25 an other thing is that the heauens must containe Christ vntill the time that all things be restored Act. 3.21 this other thing is not yet fulfilled to wit Christ his second comeing and the restauration of all things A third thing is that the Church shall sing A triumphant song ouer death the graue sinne 1 Cor. 15.55.56 this thing is not yet fulfilled neither now since all these things shall not be fulfilled vntill the worlds end therfore the Law is to last vnto the worlds end for it must last vntill all things be fulfilled Yet further the same is euident and apparent in the Text it selfe for our Sauiour saith that the Law shall last vntill heauen earth perish or passe away that is vntill the end of the world for then shall the heauens the earth passe away and be dissolued as saith S. Peter the heauens shall passe away with a noise the elements shall melt with heate and the earth with the workes that are therein shall be burnt vp c. 2. Pet. 3.10 so long therfore as the heauens the earth last so long shall the Law euery iot and title of it last the same is ratifyed by S. Luk saying It is more easy that heauen earth should passe away then that one title of the Law should fall Luk. 16.17 Lastly suppose we that in this text there were no Prophecy at all touching the duration continuance of the Law yet forasmuch as we imbrace this Sermon which Christ preached vpon the Mount as concerning vs our times we must therefore imbrace this parte of his Sermon wherein he preached and taught that the Law with the least commandement thereof yea euery branch of this Law vnto a iot title must goe together for Christ did not onely presse the Law vpon his Disciples but also euery title of it wherefore by the same right that we imbrace the other partes passages of Christs Sermon by the same right we must imbrace also the Law euery iot and title of the Law this Diuine Sermon of Christ it is iij Chapters long it begane Mat. 5.1.4 It lasted vnto Mat. 8.1 If you may reiect some partes of this Sermon as not belonging vnto vs then may you reiect all the Sermon if you imbrace some partes then must you imbrace all thus you see their answer is vaine in goeing about to confine the duration of the Law vnto the time of Christs liuing vpon the earth or vnto his death and Passion onely 3. A third answer is that not euery iot title of the Law is now in force for there be some things in the Law that be not in force as in the preface to the commandements I am the Lord thy God that brought the out of the Land of Egypt this deliuerance out of Egypt belongeth not vnto vs Christians for we neuer were in bondagein Egypt also the reason annexed vnto the 5th com that thy dayes may be longe in the Land which the Lord thy God giueth thee this Land was Canaan therefore the promise of this Land cannot belong vnto vs Christians Herevnto I answer that the Apostle doth apply this promise vnto Christianes that liued not in Canaan as you may reade Eph. 6.1.2.3 neither doth the Lord say that thy dayes may be long in the Land of Canaan but generally thus that thy dayes may be long in the Land which God shall giue thee that is any Land into which God should bring them wherefore the promise to the 5th com is not to be restrained vnto Canaan onely but may belong vnto any Land And as for the preface touching the deliuerance out of Egypt this belongeth to this day vnto those people vnto whome it did at any time belong that is vnto the Israelites Furthermore I giue one answer seruing vnto both these which is this admit that there be some titles of the Law that doe not belong vnto vs as these two reasones annexed to the Law yet they cannot shew any titles of the Law that doe not belong vnto vs which are partes of the Law for we must distinguish betwixt the law the appurtenāces belonging to the law the law is that parte of the Decalogue which command or forbiddeth something the appurtenances of this Law are the preface to the Law the motiues or reasones to perswade to the obedience of this Law these are not deliuered in commanding or forbiddeing termes now I stand to defend by my argument nothing more in the Law then what is Law expresly commanded or forbidden neither doe I expound Christs words Mat. 5.18 Any larger then so howbeit Iiudge that Christ his words ought to be extended not onely vnto the Law but also to the appurtenances of the Law if possiblie they may where necessity absurdety doe not hinder To conclud since my argument speaketh onely of such iotes in the Law as are Law deliuered in commanding or forbidding termes their obiection is impertinent besids the matter in question to bring exceptiones of such iotes as are no law nor parte of Law bur onely appendixes to the Law for all the appurtenances belonging to the Law might possiblie be of no force yet the law it selfe may stand safely still like as a mans apparell may be worne out or burned yet his body may be safe still For a conclusion let me add one thing in generall which maketh against all their 3 answers which is this All Orthodox and sound Diuines when they haue

iustification by the law see Mat. 19.16 17. Rom. 9.31.32 Gal. 4.21 Gal. 5.4 And therefore there is ground enough for vs to say that S. Paul disputed against the law as vrged by some vnto iustification OBIECT II. It is further obiected the law is abolished for S. Paul saith of it if that which is done away was glorious much more that which remaineth is glorious 2 Cor. 3.11 here the Apostle speaketh of the Morall Law for he speaketh of that law which was ingrauen in stones v. 7. and of this law he saith that it is abolished or done away Herevnto I answer 1. That howbeit the text speaketh as if the law were quite abolished in all respectes yet that the Apostle must be vnderstood here to abolish the law only in some respect and to let it stand still in some other respect our aduersaries them selues doe and must hold for they say that the law is abolished in deed to a beleeuer but it stands still to an vnbeleeuer and one vnregenerated for the law serues still to be a scholemaster to bring men to Christ Gal. 3.24 yea they haue no other euasion from all our Scriptures whereby we proue the law to be still in force saue this to answer that those Textes were spoken to a mixed congregation of beleeuers and vnbeleeuers and so the Textes are say they to be vnderstood of the vnbeleeuers ●t is plain therefore that they vrge not this Text for the vtter abolishing of the law wherefore since them selues doe distinguish of the law in what sense it stands still and in what sense it is abolished they must giue vs leaue to distinguish also I answer then vnto this text the law is to be considered either as it through our weaknesse tendeth vnto condemnation or as it sheweth vs light for obseruation now the Apostle speaketh of the law in the former sense and that this is so is manifest in that the Apostle termeth the law a killing letter v. 6. and the ministration of death v. 7. and the ministration of condemnation v. 9. so then the Apostle speaketh of the law as abolished only as it is a killing letter the ministration of death and the ministration of condemnation but not a word here against the law for obseruation and as a rule for our liues OBIECT III. Yet further they obiect to vs the text Gal. 5.22.23 But the fruit of the Spirit is loue ioy peace long suffering gentlenesse goodnesse faith meeknesse temperance against such there is no law here the Apostle freeth the faithfull from the law For answer hereto we must know that as in the poenall lawes of men there are two things the matter of the law and the poenalty of the law so may we consider also two things in Gods law the matter and the poenalty if we respect the matter of the law it is against all vngodlinesse vnrighteousnesse of men and against all vngodly and vnrighteous men for it forbiddeth all sinne and so is against all sinners and against none but sinners wherefore the Apostle considering the faithfull here as righteous men walking in loue peace meeknesse and temperance might well say there is no law against such for the law doth not forbid such things but command them rather the law is not against such persones but for them rather Now in al this the Apostle doth not free these faithfull ones from the observation of the lavv as a rule of liefe he speaketh of no such matter he saith only that the lavv doth not set it selfe against or forbid men loue peace meeknesse and temperance c. 2. The Lavv may be taken for the poenalty of the lavv Ioh. 19.7 2 Cor. 3.6.7.9 Gal. 3.10.12.21 For it threateneth death and so is called a killing letter and the ministration of condemnation novv in this sense as the law is considered in respect vnto the poenalty therof so the faithfull are freed from the lavv indeed and in this sense there is no lavv against the faithfull for there is no condemnation to them which are in Christ Iesus which walke not after the flesh but after the spirit Rom. 8.1 so still here is nothing brought against the Lavv for obseruation as a rule of liefe and as a light vnto our feete and lanthorne to our pathes Ps 119.105 OBIECT IV. Againe they obiect that text 1 Tim. 1.9 The law was not made for a righteous man but for the lawlesse and disobedient c. For ansvver vnto this text first me must knovv vvho is a righteous man in S. Pauls accompt this vve shall find in his Epistle to the Romans Abraham beleeued God and it was counted vnto him for righteousnesse Rom. 4.3 Rom. 5.1 so then a beleeuer is accounted for a righteous man and this righteous man is freed from condemnation by Christ now then there is no condemnation to them that are in Christ Jesus Rom. 8.1 These things premised I ansvver to this text by the former distinction to vvit that by the lavv is somtime meant the matter of the lavv and somtime the poenalty of the law as hath bene proued now in this place the Apostle may be vnderstood to speake only of the lavv in respect of the poenaltie thereof as it causeth wrath as it is a killing letter as it is the ministratiō of condemnation now in this sense the law is not giuen to a righteous man for hee is freed from the poenalty and curse of the law by Christ who is made a curse for vs Gal. 3.13 and in this sense the lavv is giuen only to the lawlesse and disobedient to the vngodly and to sinners to murtherers of fathers and mothers c. as the Apostle speaketh Or if by the lavv you vvill vnderstand the matter of the lavv then I answer that the Apostle speaketh of the law with respect vnto iustifiation by it and not with respect of obseruation of it for the lavv is not giuen to a righteous man to iustifie him because he is iustified an other way that is by faith in Christ and so he is become to a righteous man not by the lavv but by faith Thus this text rightly vnderstood it maketh nothing at all against a righteous mans obseruation of the lavv it only freeth him from condemnation by the Lavv or sheweth that he obtaineth not his iustification and righteousnesse by the Lavv. OBIECT V. Againe they obiect an other text Rom. 10.4 Christ is the end of the Law for righteousnesse vnto euery one that beleeueth Here say they is an end put vnto the lavv by Christ vnto all beleueers I answer it is true indeed there is an end put vnto the lavv for beleeuers but note withall in what respect S. Paul saith an end is put there to for he saith not absolutely ' an end is put to the lavv but respectiuely an end is put vnto the law for righteousnesse that is for iustification for beleeuers are not to seeke for righteousnesse iustification by the law any more but by

to deale against the enemies of Gods law who would abolish the whole law as Libertines Anabaptists our new vpstart Eatonists they doe defend Gods law to be Morall perpetuall by this text for one Math. 5.18 Nay I know not any text we haue in all the new Testament that is more auailable for this purpose thē is this one text but if now our diuines will stand to defend these 4 answeres which I haue confuted then why may not any of these Libertines or the rest make the same answers to them when they produce this Text Mat. 5.18 to defend the perpetuity of Gods Law as first why may not these Libertines answer saying by the word Law in Mat. 5.18 may be meant both the Morall the Ceremoniall Laws and so Christ should ratify the Morall Law no more then he did the Ceremoniall Law 2. And why may they not answer also that the duration of the Law here spoken of by Christ is but vntill Christs passion 3. And why may they not answer you also that there are some iotes things in the Law that belong not vnto vs Christianes as in the preface to the Commandements Gods deliuerance of the Israelites out of Egypt And the reason to the 5th com that thy daies may be long in the Land that the Lord thy God giueth thee that is in the Land of Canaan that so you shall not from this text defend all and euery of the tenn commandemēts Wherefore either they must withdrawe renounce these 3 answers made to mee or else they must receiue them at the hands of Libertines Anabaptists Antinomians Thus much for my 10th Argument whereby I haue proued that our Sauiour Christ ratified the 7th day Sabbath cōmanded in the Morall Law because hee ratified the very least things commanded in the Morall Law ARGUM. XI My eleauenth argument to proue the 7th day Sabbath still in force is because our Sauiour Christ would haue it obserued for about ●0 yeeres after the death of all Ceremonies saying Pray that your flight be not in the winter nor on the Sabbath day Mat. 24 20. and it may be thus framed He that commanded his Disciples to vse all meanes possible that they might not profane the Sabbath day by working trauailing moileing toileing on it for about 50 yeeres after the death end of all Ceremonies hee would haue the Sabbath day sanctified still in force But Christ commanded his Disciples to vse all possible meanes that they might not profane the Sabbath day by working crauailing moiling toiling on it for about 50 yeeres after the death and end of all Coremonies Therefore Christ would haue the Sabbath day sanctified and still in force For the Major or first proposition two things are there in considerable as for the former it is a most cleere case for he that would not haue the Sabbath day profaned he would haue it sanctified and obserued like as in the 7th com in that God would not haue a man commit adultery it followeth that God would haue him liue chastly the remouing of one contrary is the bringing in of the other the forbidding of a sinne is the commanding of its contrary virtue And further he that willeth all possible meanes to be vsed for the auoiding of any euill he would that that euill should be auoided the contrary good brought in so he that commanded all possible meanes to be vsed that the Sabbath day might not be profaned he would not haue the Sabbath day profaned but that the contrary good should be brought in which is that the Sabbath day should be sanctified for to that very end that it might not be profaned but sanctified he appointed the meanes to be vsed now no man commandeth meanes to be vsed for the obtaining of that thing which he would not obtaine The other thing considerable is that he that willed the Sabbath day should be sanctified and kept from profanation 50 yeeres after the death of all Ceremonies he willed that the Sabbath day should be still in force vnto this day the reason hereof is because there was but one proper time for the abolishing of all ceremonies all ceremonies they were abolished together at once therefore whatsoeuer was ratified to be obserued 40 or 50 yeeres after the proper time for the death end of all ceremonies that thing was no ceremony for if it were it should not haue suruiued all ceremonies neither was it abolished with ceremonies as a ceremony for then no care shoul haue bene vsed so long after for its obseruation now if it was not a bolished with ceremonies at the proper time when all ceremonies were abolished then was it no ceremony but a Morall consequently to last perpetually I grant that many ceremonies were in vse in the Church long after they were abolished but it was by connivency and by sufferance onely for the weakenesse of those times but neuer by the authority of the Lord of them as this is for the Sabbath day it was not by conniuency for Christ commanding his Disciples to pray against the profanation of the Sabbath day doth thereby warrant the sanctification of it Furthermore whatsoeuer was authorized to be vsed in the Church 40 or 50 yeeres after Christ his death that is still to be retained vsed in the Church for all things which the Apostles did either erect or continue in the Church for 10.20.30 or 40 yeeres after Christ his Passion not as conniued at but as authorized as a duety those things are still in force in the Church no instance can be showne to the contrary And so much for proofe of the Major I come now vnto the Minor or second proposition this I proue out of Mat. 24.20 But pray that your flight be not in the Winter neither on the Sabbath day Which wordes of our Sauiour doe fully proue my Minor for 1. these words are a commandement of Christs in that he biddeth them pray But pray c. 2. This commandement it was directed vnto his Disciples as you may see Mat. 24.1.2 3dly This commandemēt was that they should vse all possible meanes to auoid their flight vpon the Sabbath day for there was none other meanes to be vsed for the auoiding of this flight but onely prayers to God for their study care and other humane naturall meanes could doe nothing in this matter for the Preuention of this flight so then prayer being all the meanes that possiblie could be vsed Christ commanded his Disciples to vse all meanes that was possible to be vsed yea since prayer must be accompanied with all meanes indeauores of man if more meanes could haue bene vsed Christ would haue had more vsed 4. This meanes of prayer to God which Christ commanded them to vse was to this end that they might not profane the Sabbath day for so saith the text pray that your flight be not on the Sabbath day Whereby you