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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

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

by the 4th com wherefore this obiection which is very common in the mouthes of Ministers and people is of no moment it vvill not free them of superstition and vvill-vvorship When Saul offred Sacrifice and Samuel should haue done it why Saul might haue answered why I gane God a Burnt offring a peace offering it vvas as much and the same which Samuel vvould haue offered here lacked nothing but the circumstance of the person it was Saul instead of Samuel I but this excuse could not serue the turne Samuel teld him he had done foolish for all that and God would depriue him of his kingdome for it 1. Sam. 13.9.10 c. so it is here they doe foolishly that alter Gods dayes and times and they shall leese their share of those blessings which God hath promised vnto them that keepe his Sabbathes Isa 58.13.14 because they keepe not his Sabbaths but their Lords dayes and they doe foolishly because they think as Saul did to please God vvith an halfe seruice doeing somthings which God commanded and leauing out and vndone othersome thing which God commanded Sauls obedience came shorte in the circumstance of the person and therfore reiected and these men that keepe the Lords day but not the Sabbath day their obedience faleth short in the circumstance of the time Gods Sacred day and therfore will be reiected of God Let them looke too it and receiue admonition And further whereas they please them selues saying they haue the dueties of the Sabbath though they haue not the time they must know that for so much as the day and precise time is as expresly commanded in the 4th com as are Rest and holy exercises therfore the day and precise time is no lesse a duety then are other things commanded in the same Com. so then when they please themselues saying they haue the dueties of the Sabbath and neglect that day and time they haue but one halfe or some partes of the Sabbathes duties for they want the sett time which is a parte of the Sabbathes duetie yea and such a parte too as being vvanting the dueties of rest and holy excercises become no better then common holy dayes dueties for on euery common holy day they doe such Sabbath dueties that is they Rest and heare Sermones c. Novv to returne if through the false Exposition of Gods 4th com Gods people be led into such an errour by keeping a vvrong day as they shall leese the revvard of their expected hopes and their religion in respect of this day become a superstition and their conscience of the 4th Com. proue a non-obedience vnto it is it not high time that this matter be looked vnto and haue not Ministers lamentablie abused the people Yet further when people in their priuate family prayers on Sunday morning before they goe into the Congregation pray to God to assist them and helpe them in the sanctification of that day Sabbath doe they not bable before God making him beleeue that that present Sunday is his sacred Sabbath day the vvhich God knoweth is most false the same is true also of the Minister vsing such prayers in his pulpit publikely Againe when night commeth doe not such as vse to call vpon God morning and Euening make an humble confesssion to God in their priuat families of their sinnes among which they rekone vp their failings in the sanctification of that Sabbath day novv past for one thus they ignorantly confesse sinnes vnto God vvhich are no sinnes and feare vvhere no feare is for if a sinne it must be a transgression of some law but shew me a law for the sanctifying of the Lords day ther 's one indeed for the Sabbath day but none at all for the Lords day neither in the old nor new Testaments Novv doe not such Ministers lamentably abuse their people who by abusiue expsitions of Gods commandement doe put a needlesse conscientie into men and cause them to thinke that to be sinne vvhich is no sinne and which is worse cause them to acknowledge vnto God more sinnes then God himselfe knowes and to aske pardon where they haue committed no offence is it not high time that God should raise vp some man to detect these errours yis doubtlesse and the times vvill in an irefull displeasure at him for his honest paines woefully reward him in body goods and good name Thus far of Ministers abusing of the people of God committed to their charge I come novv to Ministers abuse of the sacred word of God a thing to be thought on let a man trauaile vpon the Lords day or doe any common worke presently they charg him with a breach of the 4th com and with a profanation of the Lords Sabbath day a gaine in their pulpites to dravv men to a conscience of the Lords day they vrg hard the 4th com vpon the Lords day yea they apply also to the Lords day all those Scriptures which any where mention the Sabbath day and were made properly and solely for it as Numb 15.32 c. and Nehem. 13.18 where is mention made of Gods iudgments for profanation of the Sabbath day and Isa 58.13.14 where is mention made of the holy manner of keeping the Sabbath day and of blessings promised there vnto novv they making no difference betwene the Sabbath day and the Lords day doe apply all these Scriptures with others vnto the Lords day which are proper vnto the Sabbath day but thus doing they abuse these Scriptures and profane the vvord of God and thus I make it good as for the Lords day it is but a common working day for it is one of those sixe dayes wherin God hath commanded vs in the 4th com to doe our workes in and it is the first of those six dayes called in Scripture not Sabbath day but by an old name constantly to wit the first day of the weke and be it that we receiued a greate blessing on this day to wit Christ from the dead so we receiued also on Friday an other greate blessing to wit the Remission of our sinnes by Christ his passion and sufferance that day vpon the Crosse for vs and yet Friday remaineth a common working day for all that and so may and doth Sunday or the Lords day also if then the Lords day be but a common day and Ministers will apply Gods sacred vvord which vvas destinated and ordeined for sacred and holy time vnto common and profane time is not this to abuse and profane the holy and sacred vvord of God If any shall object that the time of the Sabbath day is not an holy time and the like I ansvver that as the Temple was an holy place so the 7th day or the Sabbath day is an holy time and an holy day for God himselfe made it holy when he blessed the 7th day and sanctified it Genes 2.3 like as then it is counted an vnsufferable profanation of Gods vvord for any Minister to pronounce the words of holy Baptisme

vvhat by their study they might and ought to haue knowne if therefore they haue not bene so painfull studiouse in the serching out of this parte of Gods Lavv as they might and ought to haue bene they may acquite themselues before men but before God they shall neuer acquit them selues especially if they haue refused a light into Gods Lavv vvhen it hath bene tendered vnto them and is not this to be lamented vvhen Ministers vvill dye vvith festered guilty consciences Many feare that Popery may inuade vs againe and that were dangerouse but sure I am Sabbath breaking doth raigne amongst vs and that is more dangerouse I meane it is more dangerouse to continue among vs then the other to inuade vs for euery man is ashamed to say ought in defence of Popery but on the other side euery man is imboldened to speake in defence of Sabbath breaking and no man is ashamed to speake against the Lords Sabbaths no not the Lords Ministers wherefore this sinne is a dangerouse sinne men may commit it vvith authority of their Ministers men may commit it vvithout blushing no man may check controule them by the 4th com for their Ministers vvill defend them in it and is not this to be lamented vvhen men shall be boulstered out defended in sinne that by Authority of the Ministry vvhen I maruaile then vvill this sinne be reformed As it vvas in those vnlavvfull marriages the text saith And the hand of the Princes and rulers hath bene chiefe in this trespasse Ezra 9.2 So may I truely say in this Sabbath breaking the hand of the Ministers Teachers hath bene chiefe in this trespasse by so much the more therfore to be lamented But some man may say vnto me vvhat shall it proffit a man to lament these corruptions of our time he shall amende nothing therby for men are setled in their courses ther 's no stirring of them c. Well be it so if needs it must be so yet this knovv that if by thy teares thou canest not amend others yet hereby is not thy labour lost to thy selfe vnlesse thou thikest that the Prophet Davids teares were in vanie when he said Mine eyes gush out with riuers of waters because they keepe not thy Law Psal 119.136 God hath a bottle for such teares for here by thou bewraiest thy loue to God and thy loue to Gods Law thy loue to the welfare of the soules of thy brethren and further as God diliuered iust Lot vexed with the sines of those times 2. Pet. 2.7 so will God deliuer thee in the day of vengeance of his hotest indignatiō to this end God vvill giue his Angels charge to marke thee out for a sonne of Saluation as he did those Iewes in Ierusalem who mourned for the sinnes of those tymes And the Lord said vnto him goe through the mids of the Citty through the mids of Ierusalem set a marke vpon the foreheads of them that mourne crye for all the abominations that be done in the mids therof Ezek. 9.4 our lamentation therfore for the sinnes of our times shall not be in vaine For conclusion let vs make our daily prayers vnto Almightie God that he would bring into the way of trueth all such as haue erred and are deceiued and againe to confirme this prayer say Wee beseech thee to heare vs good Lord. Remember the Sabbath day to sanctify it c. But the 7th day is the Sabbath of the Lord thy God in it thou shalt not doe any worke c. for the Lord rested the 7th day Therefore the Lord blessed the Sabbath day hallowed it Lord haue mercy vpon vs and incline our hearts to keepe this Law AMEN CHAP. III. A discouery of the weakenesse and insufficiency of all those Textes of Scripture and arguments which are vsually brought to proue the Lords day a Sabbath day by Diuine institution I Haue finished the two first partes of my booke the former whereof was in defence of the Morall Law the latter was an exposition of the 4th com together with a discouery of the horrible abhominable corruptions abuses therof My third taske and third parte of my booke shall be to discouer the weakenesse insufficiency of those Textes of Scripture and arguments which are vsually brought to proue the Lords day a Sabbath day by Gods ordinance appointment The Lords day is not Sabbath day by Diuine institution or The Lords day is not Gods Sabbath day SECT I. FIrst of all a word or tvvo touching the name Lords day It is to be obserued that this name Lords day the which we now put vpon our Sunday or first day of the weeke yea vpon euery S●nday and vpon euery first day of the vveeke it is not found to be so vsed in the Scriptures that is it is not found in the Scriptures that euery Sunday in a yeere was called Lords day For all the iiij Euangelists Mathew Marke Luke and Iohn yea S. Paul also they neuer called our Sunday or first day of the vveeke Lords day for they euer called it the first day of the vveeke by it old name see Mat. 28.1 Mark 16.2.9 Luk. 24.1 Ioh. 20.1.19 Actor 20.7 1. Cor. 16.2 Onely once it is found perhaps to be called Lords day but it was long first as by S. Iohn Reuel 1.10 so the oddes is 8 to one for our Sunday is found to be called 8 times the first day of the vveeke for once called Lords day The knovvledge of this point may be vsefull vnto vs these vvayes first is it so that our Sunday had no nevv name put vpon it by none of the Euangelists but that it vvas frequētly called the first day of the vveeke still by its old name that after Christ his resurrection Then is it a matter very likly probable that this day had no new institution or ordination but that it remained after Christ his resurrection as it vvas before his resurrection in its old nature still that is to be a vvorking day still as it was before For it is very likely that if the old nature and vse of the day had bene changed that the old name also would haue bene changed and a nevv name put vpon it If this name Lords day had betokened any change of the vse of this day from common vse vnto an holy vse in memory of Christ his resurrection me thinke some of the 4 Euangelists vvould haue said some such like thing and some of them vvould in token thereof haue altered the name of the day and called it Lords day but for so much as the Euangelists who doe largly euery one of them set forth the Lords resurrection haue neuerthemore either spake any thing any of them touching the change of the day in memory of the resurrection no nor so much as giuen it the nevv name Lords day but constantly all of them agreeing in retaining its old name still it is a