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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

add which is vsually aleaged to the same purpose bake that to day which yee will bake and seeth that which yee will seeth and all that which remaineth lay it vp till the morning for you c. Exod. 16.23 heere say they the Iewes were commanded to dresse all their meate on the ffriday the day before their Sabbath so by consequence they might not dresse any meate on their Sabbath Herevnto I answer 1. for asmuch as we find that God hath added and expressed an exception to some Sabbaths we may therefore thinke that the same exception is to be vnderstod in all Sabbaths see Exod. 12.16 no worke shall be done saue about that which euery man must eate that only may yee doe in which words you see that albeit God forbad all manner of worke yet he gaue an exception allowing men to worke so farr forth as may cōcerne their present necessity that is to dresse their meate on that day which they must eate on that day I confesse this was a ceremoniall Sabbath but for asmuch as God put no difference betwixt the ceremoniall the Morall Sabbaths for strictnesse of rest for it was death to any man that did any worke on either of them both as you may see Leuit. 23.30 Exod. 31.15 therefore we may thinke that there is the same reason of both 2. I answer that this text is not rightly vnderstod applied for they suppose that Moses bad these Iewes bake to day that was on friday all the Manna which they had gathered that day to wit the ij omers so as none should be to bake on the next day being Sabbath day but it is to be noted that Moses left it to their will how much to bake that day how much to leaue vnbaked for saith the text bake that which yee will bake and seeth that which yee will seeth he said not bake all seeth all but bake seeth what ye will againe where he saith that which remanieth lay it vp vntill the morning they vnderstand these words thus that that which remanieth baked should be laied vp but so much cannot be collected out of this text but the contrary is rather the trueth namely that that which remained vnbaked was laid vp vnbaked vntill the morning this the context giueth light vnto for on other daies if they reserued any vntill the morning it stank v. 20. but on this day what they reserued it stank not v. 24. now forasmuch as Moses recordeth it as a wonderfull thing that it stanke not nor was full of wormes by reseruing it it giueth vs to vnderstand that it was laied vp vnbaked for what wonder had it bene that it stanke not nor had wormes in it if it had bene baked seing that baking doth preserue things from stinking and wormes breeding it is more likly therefore that as they baked euery other day so much as they did eate on that day so they did on the Sabbath day So this text proueth not that the Iewes baked boiled all their foode on friday One answer I heere giue vnto all their 4. texts together if the Rest commanded to the Iewes in the 4th com be a rigorouse Rest so ceremoniall then is the whole Sabbath 4th com vtterly abolished as rigorouse ceremoniall also for there is but one kind of Rest in the 4th com take away that and take away all Rest if that be rigorouse ceremoniall take away that and then may men follow their laboures in their seuerall housen and in the fields An other answer I giue vnto all their 4. textes which is this that if it could be proued that the Rest which the Iewes kept was rigorouse then might we more safely hold that the rigorousnesse of their Rest was Iewish and ceremoniall then that any thing commanded in the Morall Law is Iewish and ceremoniall for this Law of kindling a fier on the Sabbath being not mentioned in the Morall Law but written elsewhere it may be questioned rather whither it was any branch of the 4th com or exposition of it or whither it was some speciall Law peculiar vnto the Nation of the Iewe because in those hote countries they might better want a fier then wee in coulder rigiones can and better feed on cold meates dressed the day before then wee in these colder countries cane and so the Morall Law should be maintained still in its Integrity and perfection why may not these particular Lawes not being written in the Morall Law and Tables of stone be aduentitiouse and onely added to the 4th com as peculiar to the Iewes and those times Regiones as was that Reason prefixed to all the 10. com that God brought thē out of the land of Egypt which is also added to the 4th com Deut. 5.15 and as was that Law of offering ij Lambes on the Sabbath daies Numb 28.9.10 Thus then you haue seene their textes for the prouing of the Iewes Rest to be full of intollerable strictnesse rigour but you se how they faile in the matter wherefore I may safely conclud that it is but a slaunder raised vpon the Lords Sabbaths to make men afraide of them and to loath them for God required no more strictnesse of a Iew then he doth of a Christian nor any lesse of a Christian then he did of a Iew the 4th com it is one the same to Iew to Gentile as are all the other 9. commandements SECT V. Hauing made answer vnto their textes whereby they would proue the Rest of the Sabbath partly ceremoniall because rigorouse we are now to come vnto their textes wherby they would proue the time to wit the 7th day in the 4th com to be a ceremony so abolished but first this would be noted that since they cannot proue the Rest in the Sabbath rigorouse and ceremoniall now there is nothing commanded in all the 10 commandements which they can except against but onely the question it selfe betwixt vs to wit the time 7th day now how they will disproue this you shall see Their first texte which I will produce is that Mat. 12.8 for the sone of man is Lord of the Sabbath hence some argue thus that because Christ is called the Lord of the Sabbath day therefore he did alter chang the Sabbath day Herevnto I answer that admit the Heire of a Mannour house because he is Lord of that house he may destroy it and pull it downe yet it doth not therefore follow that he will or hath destroyed it pulled it downe so be it that Christs as Lord of the Sabbath might destroy it yet it followeth not that he did destroy it no the contrary rather followeth that because Christ was Lord of the Sabbath therefore he did and for euer will maintaine vphold the Sabbath for it is the property of Lords to vphold their mannour howsen to defend those things whereof they are Lords to the vtmost of their power

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

the morall law or law of the Sabbath 3. I answer by deniall of the consequence for since the dueties in the Sabbath day were many it followeth not that if some one of those dueties be abolished the day must also be abolished wherin it was done for since the other dueties of Rest and Gods worship remaine still the time and day may remaine still for these dueties sake SECT XI 7. They argue out of ij textes together Ioh. 7.22.23 and Mat. 12.5 in which textes it is written that on the Sabbath day they did circumcise a man● and on the Sabbath day they did 〈◊〉 the Sacrifices now these were both ceremonies and the Sabbath day gaue way vnto them wherefore the Sabbath day must be inferiour to ceremonies and so abolished with them I answer by the like absurd reasoning they may say the 6th com thou shalt not kill is abolished also for it gaue way vnto Abraham to slay his sonne Isack the like may be said of the 7th com which gaue way vnto polygamie a diuorce c. when Christ gaue way to be circumcised of a Priest to be baptized of Iohn doth it hence follow that Christ was inferiour to the priest or to Iohn or that the strong are inferiour to the weake because they giue way vnto the weake Rom. 15.1 or that the Morall Law is absolutly abolished because in some sense it gaue way vnto the gospell 2. I answer that not onely the day time to wit the 7th day gaue way vnto circumcision vnto Sacrifice but also the Rest and cessation from labour and the worship of God in the holy exercises of the Sabbath both these gaue way as well as the time wherefore if this their argument be good for the prouing of the time to be a ceremony and abolished then must it be as good also for the prouing those duties of rest and holy exercises to be ceremonies abolished and then what is become of the 4th com and where is the morallity of Rest and the performance of holy exercises inioyned in the 4th com thus still you see lik men of a maleuolent spirit they hunte all the Scriptures ouer to find out somthing or other against Gods ordinance what will be the issue of all their paines why euen this they will at last make the morall law hereby to be a morall-ceremoniall law the 10 goolden linkes of Gods law shall haue one linke become partly goold partly lead there shall be now a shaddow ceremony fansied to be in the heart of a morall law in a word the issue will be that now they may be partiall in Gods Law serue him by halues SECT XII 8thly they argue from Ioh. 4.21 The hower cometh when yee shall neither in this mountaine nor at Ierusalem worship the father In which words Christ foreteld of the destructiō abolishing of the Temple as the place of Gods worship now if the Temple which was the place of Gods worship be abolished so is also the Sabbath day which was the time of Gods worship Herevnto I answer there is not the like reason for whilst the Curch of God was confined to the narrow limites of the land of Canaan all people might possiblie goe vp to Ierusalem to worship in the Temple there 3 times a yeere Exo. 23.17 but when at Christ his death the partition wale being brokē downe the Church enlarged to Iew Gentile all the world ouer thē all people could not possibly come vp to the Temple at Ierusalem to worship 3. times a yeere there for their dwellings would be too farr distant from Ierusalem therefore it was necessary that the Temple should be no longer the peculiar place for Gods worship but that now we might worship God in Spirit trueth euery where but ther 's not the same reason for the Sabbath day the time of Gods worship for the Sabbath day and 7th day from the creation is euery where all a like amongst Iewes Gentiles all the world ouer the same 7th day any nation had at the creation the same 7th day it hath still to this day so as the 7th day this time of Gods worship it is not too narrow for the bounds of the Church as the Temple was for it is as large as the Church of God is or can be therefore ther 's no necessity that it should be altered SECT XIII 9thly they argue from all those textes of Scripture whereby they vse to proue the Lords day to be a Sabbath day instituted by Christ thus they argue thence that the old Sabbath is altered changed by the coming in of the new Sabbath this is that which is so common in many mens mouthes saying why Christ abolished the old Sabbath the Iewish Sabbath by bringing in of the Lords day Herevnto I answer 1. by deniall that Christ hath set vp any new Sabbath as hath bene showne 2 admit that Christ had set vp the Lords day on the 8th day for a new Sabbath yet this doth not hinder but that the old Sabbath on the 7th day may stand still for example the Lord set vp the morall weekly Sabbath on the 7th day Exod. 20.8.9.10 afterwards he set vp other ceremoniall yeerly Sabbaths also Leuit. 23.32.38.39 now the coming in of these other yeerly Sabbaths did not alter change or abolish the weekly Sabbath no here was an addition of Sabbaths no alteration of Sabbaths Iust so it may be here suppose that Christ had set vp a new Sabbath on the Lords day then haue we ij Sabbaths to keepe weekly the old Sabbath on the 7th day the new Sabbath on the 8th day so that the setting vp of this Lords day Sabbath is but an addition of a new Sabbath vnto the old Sabbath like as when a man buildes a new house by the side of an old house this is but an additiō of house to house it is no alteration or change for the raiseing vp of a new house by the side of an old house is not the demolishing throwing downe of the old house SECT XIV 10. they argue from all the new Testament negatiuly saying of all the 10. commandements the 4th com is no where mentioned in all the new Testament neither is the keeping of the Sabbath day vrged any where wherefore the Sabbath day is not of vse to vs vnder the gospell To this Anabaptisticall obiection I answer first see whither it tendeth namly vnto Anabaptistry prophannesse for if the old Sabbath be abolished we shall haue no Sabbath at all for the Lords day can neuer be proued a Sabbath 2. It tendeth to the ruine of the Integrity and perfection of Gods Law so as we shall haue but a lamed and vnperfect Law 3. It tendeth to make Gods morall Law to be a Morall ceremoniall Law Further I answer and will you acknowledge no more of the Old Testament then what is particularly mentioned repeated in the new Testament

then what doe we with the old Testament it seemeth then that not onely the old Sabbath is abolished but also the whole old Testament is abolished also now it standeth for a cipher if this arguing be good why did S. Paul send vs to the old Testament saying whatsoeuer is written a fore time is written for our lerning Rom. 15.4 2. If you will acknowledge no more of the morall Law then what is particularly repeated in the new Testamēt then what will become of the 10th com where is it repeated in euery branch thereof particularly in all the new Testament I know it is found writtē Thou shalt not lust but to come to particulars where is it written thou shalt not lust after or couet thy neighbours house thy neigbours wife his man seruant maide oxe asse or any thing that is thy neigbours you may as well therfore conclude against sondry things cōmanded in the 10th com as agaimst the Sabbath commanded in the 4th com for neither of them are repeated in the new Testament particularly in an expresse commandement 3. I will shew you how the 4th com is repeated in the new Testament generally consequently the Sabbath is there vrged also in a generall manner see Mat. 5.18 where Christ prophecieth of the lasting of the Morall Law and of euery iot title of it to the worlds end now in these words is the 4th com and the 10th com euery commandement yea euery iot title of euery commandement conteined the like may be proued by Rom. 3.31 Iam. 2.10 It is to be obserued that of all the 10. commandements there was the least need nay there was no neede to repeate the 4th cō nor to vrge the obseruation of the Sabbath day in particular for in the daies of Christ his Apostles both Iewes Gentiles were very zealouse for the obseruation of the Sabbath day for the Iewes they were more strict for the keeping of the Sabbath if I may so say then Christ him selfe was for Christ would allow the plucking and rubbing eares of corne on the Sabbath day to carry a bedd and the like but the Iewes could not endure it what hote contentions did the Iewes moue against Christ his Disciples for doeing some petty workes on the Sabbath day yea vpon a time they would haue slaine our Sauiour for healing of a sicke man vpon the Sabbath day Ioh. 5.16 what neede then was there that Christ or his Apostles should repeate the 4th com to the Iewes or vrge them to keepe the Sabbath day since they were so hote for it alredy it was enough that the 4th com the obseruation of the Sabbath day should be spoken of onely in some generall termes as you haue it Mat. 5.18 Ia. 2.10 And for the Gentiles there was no need to presse them neither for they coming into the Inheritance of the Iewes ioyning in communion with the beleeuing Iewes did redely imbrace the very ceremonies of the Iewes as circumcision the like how much more then did they imbrace the Morals with the Iewes as the Sabbath day as you may see Act. 13.42.44 Act. 16.13 looke therfore wherin the Iewes were very zealouse it is to be thought that the beleeuing Gentiles were zealouse also therefore was it needlesse that the Sabbath day or 4th com of all the commandements should be vrged pressed in the new Testament Neuerthelesse somthing we find touching the Sabbath in particular in the new Testament as Mat. 24.20 Pray saith our Sauiour that your flight be not in the winter nor on the Sabbath day In which words Christ alloweth a conscience to be made of the Sabbath day for aboue 40. yeers after his death 2. we find that it was the constant practise of the Apostles after Christ his ascention to obserue and keepe the Sabbath day see for this purpose Act. 13.14.42.44 Act. 16.13 Act. 17.2 Act. 18.4 that the Apostles did here keepe the Sabbath with the Iewes to beare with their weaknesse is a weakenesse in any to thinke so they cā neuer proue it I am suer when the Apostles yeelded obbediēce vnto Magistrates which was commanded in the 5th com worshiped God which was cōmāded in the first Table may any absurdly growndlesly say they did these things to beare with the weaknesse of the Iewes and why then should any say when the Apostles performed the things commanded in the 4th com that they did this for the weaknesse of the Iewes where as some say the Apostles kept not the Sabbath in cōscience of the 4th com they hauing no grownd for what they say may as well say when they worshiped the true God obeyed the Magistrate that they did not these in conscience of the first 5th cōmandements 3 In the new Testament and after the death of Christ and abolition of ceremonies we find the Sabbath day kept in cōscience of the 4th com the Holy Ghost commending it by rekoning it among ranking it with other commendable actiones saying they rested the Sabbath day according to the commandement Luk. 23.56 SECT XV. 11. They fetch an argument from Deut. 5.15 where the 4th com is repeated and at the end of it there is added as a reason these words For remember that thou wast a seruant in the Land of Egypt that the Lord thy God brought the out thence by a mightie hand Therefore the Lord thy God commanded thee to obserue the Sabbath day Hence they argue to this effect that because the Sabbath doth depend vpon the deliuerance out of Egypt therefore since the deliuerance out of Egypt belongeth not vnto vs no more doth the Sabbath day this text M. Chappell vrged Herevnto I answer it is true indede that therfore God commanded the Iewes in this place to obserue the Sabbath day because he brought them out of the Land of bondage but if hence men may gather that we Christians are not bound vnto the Sabbath day as M. Chappell did then 1. it followeth that we now haue no Sabbath day by the 4th com and so the 4th com is vselesse as a cipher or abolished for this reason of Gods deliuerance of the Iewes out of Egypt it is added not to any parte of the 4th com onely but vnto all the 4th com wholly now in the 4th com the aduersaries of Gods trueth doe distinguish betwixt the time of the 7th day and the dueties of holinesse and Rest now the time is that which they would faine trample downe as for the duetie of an holy Rest this they would haue still morall but if this their argument be good then haue they hereby at once ouerthrowne not onely the time but also the dueties of holinesse Rest in the time and so quite nullified the 4th com the reason hereof is plaine for that argumēt of Gods deliuerance of Israel out of Egypt which they bring to abolish one parte of the com to wit the time it doth also