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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73399	An examination and confutation of a lawlesse pamphlet, intituled, A briefe answer to a late treatise of the Sabbath-day: digested dialogue-wise betweene two divines, A and B. By Dr. Fr. White, L. Bishop of Ely	White, Francis, 1564?-1638.; White, Francis, 1564?-1638. Treatise of the Sabbath-day.	1637 (1637)	STC 25379.5; ESTC S124620	96,141	174

not neither can they be so circumspect in their writing as to avoyd all formes and expressions all sentences and propositions all and every Tenet which in after times may yeeld advantage to the Adversaries of truth but in Homilies and Sermons especially Divines use to speake more freely and not to handle Questions Scholastically or in a precise Doctrinall way Before the Pelagian Heresie did arise not only many Greeke and Latine Fathers but even great S. Augustine himselfe b August d. Praed Sanct. cap. 3. Neque enim fidem putavi Dei gratia praeveniri ut per illam nobis daretur quod posceremus utiliter nisi quia credere non possemus si non praecederet praeconium veritatis ut autem praedicato nobis Evangelio consentiremus nostrum esse proprium nobis ex nobis inesse arbitrabar quem meum errorem nonnulla opuscula mea satis indicant maintained some passages which savoured of Pelagianisme S. Chrysostome c Chrys in Ioh. Hom. 17. Hinc admoneri poss●mus Deum suis in nos beneficiis nostras non praevenire voluntates sed à nobis incipiendum esse Sed cum nos prompto paratoque animo ad suscipiendam gratiam exhibemus tunc multas nobis offert salutis occasiones Sixt. Senens Bibl. lib. 5. Annot. 101. Dicendum cum Ani●no Chrysostomum interdum naturae nostrae vires plus oequo extulisse ex contentione disputandi eum Manichaeis Gentilibus qui hominem asserebant vel natura malum vel fati violentia ad peccatum compelli Hieron c. Ruffin l. 2. Certe antequam in Alexandria quasi daemonium meridianum Arius nasceretur innocenter quaedam minus caute loquuti sunt Clemens Alexandrinus alii in some of his Homilies is very broad in advancing the naturall power of Free-will to performe good workes But after that hereticall spirits had vented their heterodoxall opinions Then Divines became more circumspect and wary and they punctually distinctly and exactly propounded their Doctrine I shall now crave leave to apply the former passage to the present occasion Before there arose Controversie in our Church concerning the Sabbath or at leastwise before the Controversie grew to an height Divines spake and writ more freely and they were not alwayes so cautelous and circumspect as to foresee the evill construction which Adversaries of truth might make of their writing and speaking But now when the Sabbatarian Heresie d Aug. d. bon pe●sev cap. 20. Didicimus singulas quasque Haereses intulisse Ecclesiae proprias quaestiones contra quas diligentius defenderetur Scriptura Divina quam si nulla talis necessitas cogeret for the necessary observation of the old Sabbath and a fanaticall opinion of some others for the observation of the Lord's-day in a more precise forme than the very Iudaicall Law it selfe obliged the Iewes to keepe the old Sabbath when I say these errours sprang up and were defended with an high hand and obtruded upon the Church A necessity was cast upon us to examine all such Positions as were the grounds of such errours and to examine all termes and formes of speaking which were incident to the Question in hand Now if upon evidence of truth we shall in some passages dissent from some men of note living in this Church before us or use other termes in our writing or disputing Nay if we shall in some things have altered our owne former opinion and formes of speaking e Cyprian Ep. 〈◊〉 Quirin Nec debere unumquemque pro eo quod semel imbiberat fervebat pertinaciter congredi sed si quid melius utilius extiterit libenter amplecti Non enim vincimur quando offeruntur nobis melio●a Aug. ● Crescon l. 3. c. 3. Sicut laudabile est à vera sententia non amoveri ita culpabile est in fals● persistere quam nunquam tenere prima lau● est secunda mutare ut aut ex initio vera permaneat aut mutata falsa vera succedat Aug. d. bon persev cap. 21. Propterea nunc facio libros in quibus opuscula mea retractanda suscepi ut nec meipsum in omnibus me secutum 〈◊〉 isse demonstrem we trust that godly Christians will not impute this unto us as an offence but in their charity will judge us as the ancient Church did Saint Augustine to wit that what we doe in this kinde proceedeth from the care we have in faire and perspicuous manner to maintaine and defend Truth In the last place our Reader must observe That the Objector himselfe regardeth not the expresse or literall sense of the Book of Homilies neither receiveth the same as the Doctrine of the Church of England but only according to his owne private interpretation for in his Plea to an Appeale traversed Dialogue wise betwixt Asotus Babylonius and Orthodoxus pag. 14. he declareth himselfe in manner following The Appealer had affirmed That if a person justified and consequently in the state of Grace should commit any foule and malicious crime to wit Adultery a Aug. in Ioh. tr 41. Crimen est peccatū grave accusatione damnatione dignū Cyprian d. pudicit Adulterium fraus homicidiū mortale crimen est Bernard d. Praecept Disp c. 12. Adulterium quocunque modo quocunque perpetres animo turpe flagitium est ac criminale peccatum c. and should continue in that sin a Moneth a Yeare or for a longer time acting the same againe and againe or as often as opportunity served That then such a person ceased to be justified and in the state of Grace untill he had forsaken his sin for no person can be justified and consequently be in the state of grace unlesse he have remission b Chrys d. Poen Hom. 5. Remissio peccatorū fons salutis poenitentiae munus Poenitentia medicamentum est peccatum extinguens of his sin from God Rom. 4.7 But there can be no remission of sin from God unlesse a sinner c Amb. Ep. 76. Debet poenitentia priꝰ damnare peccatū ut gratia possit abolete Tertul. d. Bapt. c. 10. Poenitentia an●ecedit Remissio sequitur repent him of his sin Acts 3.19 Luc. 13.5 24.47 and in offences of such quality as adultery is there can be no sufficient repentance unlesse the offender forsake his sin d Aug. lib. 50 hom 2. Si etiam totum dares peccatum non desereres teipsum desereres Id. d. Eccles Dogm c. 54. Poenitentia vera est poenitenda non admittere Idem d. Temp. Ser. 7. Ista est vera poenitentia quando sic convertitur quis ut non revertatur quando sic poenitet ut non repetat Idem de Civ Dei lib. 21. cap. 25. Non sunt membra Christi qui se faciunt membra meretricis nisi malum illud poenitendo esse destiterint ad hoc bonum reconciliatione redre●int Hier. Ep. ad Sabinian Si peccato mortuifuerint tunc eis remittetur

simple as to trouble himselfe about the Premisses as the Subtle Logitians use to doe but he holdeth it a more commodious and compendious way to passe by the Premisses with humble silence and then to spend his fury upon the conclusion raving and declaiming against his Opposites in manner following 1 I note how poorely he playes the Divine or Doctor 2 The Adversary hath abused the Scripture 3 It is a Lunaticke Opinion 4 H. B. hath shewed it to be absurd and ridiculous 5 It makes mee tremble to thinke and it amazeth me how one White is contrary to another 6 This seemes strange to mee that so great a Clerk as Francis White should so farre forget himselfe 7 It will be a cooling Carde and no small disgrace to his Lordship 8 He once approved a book which containes and maintaines many and sundry Tenets b●th Pelagian and Popish and one Capitall and enormious error is found in the same taken out of S. Iohn's Canonicall Epistle to wit no murderer hath eternall life abiding in him He that committeth Adultery committeth sinne and he that committeth sin is of the Devill and consequently being formerly just according to Br. B. hee remaineth in the state of grace who during his continuance in sin without actuall Repentance is of the Devill and hath not eternall life abiding in him 9 But let me a little excuse the good Old man and the rather because the Puritans sticke not to cast him in the teeth with White died Blacke 10 In the meane time it is good policy a little to pull in the H●rne● and perhaps the Buzze may somewhat possesse the good Old man with a Panick feare lest not only be loose what he hath but which is much more what his many merits may hope for saving that Saints merits are not so high flowne in the Church of England but they are easily over soared by Simon Magus flying to the top of every Pinacle of the highest Temple upon Angels wings 11 Examine I pray thee whether the long custome of Court-smoothing and Eare-pleasing specially in Divine matters have not bred such a delicacy in the soules tast as that down right Zeale a Iam. 3.14 If ye have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bit●er zeale envying and strife in your hearts glory not for God's glory can handly finde a stomacke to take it downe or digest it but is rejected as a bitter Pill or Potion of such Patients as account the Remedy worse than the Disease 12 How many yer are there in these dayes who would be counted Bishops of Christ's flocke and not Popish or Antichristian who yet looke to little else but the silencing of such as stumble at their Ceremonies and Hierarchie Now these and other such like scandalous and irreverent calumniations are vented by H. B. who stileth the Puritan ● reformed Christian b H. B. Plea to an Appeale as he hates to bee reformed so one peece of his Sermon must be an invective against a Reformed Christian his Puritan instead of reall answer and solution of such Arguments as confound his erroneous and presumptuous dictats The Conclusion THE Author of the late Treatise of the Sabbath-day against Th. Bràbourne having duly and impartially examined a briefe Answer digested Dialogue-wise betweene A. and B. is able to observe nothing at all therein materiall substantiall or subservient to truth but the whole Dialogue consisteth of vaine jangling absurd disputing factious cavelling and his maine Position to wit that the fourth Commandement was naturally morall in respect of one particular weekely day is repugnant to all Orthodoxall Divines both ancient and moderne and it crosseth his owne Tenet concerning the observation of the Lord's-Day If the man were of a meeke and humble spirit or a lover of truth one might perswade him to entertaine a fairer meanes of resolution than his irregular and unlicensed Dialogue way To wit if hee finde himselfe unsatisfied touching the question of the Sabbath he should addresse himselfe to some learned and judicious Persons a Bernard Ep. 8● Plerisque imo cunctis sapiētibus cōtingere solet in rebus videlicet dubiis plus alieno s● quam proprio judicio credere and submit himselfe to a private conference as Theoph. Brabourne did for there is no meanes so profitable so speedie and ready for discovery of truth as this In writing and printing unlicensed Pamphlets a H. B. Plea to an Appeale Truth she complaines of hard usage how shee is driven to seeke corners sith shee cannot passe the Presse cum privilegio there useth to bee much mistaking sometimes of the true state of the question and many times of the Adversaries Tenet likewise false and sophisticall Argumentation mis-understanding of termes impertinent digressions tautologies and unnecessary repetitions false citing of Authors c. But in conference the former things may easily be avoyded or presently be discovered Now if the Author of the Dialogue or if any other that is unsatisfied think good to entertaine the former course he may reape much benefit by it and thereby declare himselfe to be a lover of Vnitie Verity and Peace But on the contrary the venting of Lawlesse and contentious Pamphlets is infamous scandalous and factious it fomenteth schisme and contention in Church and State it disquieteth and offendeth peaceable and godly mindes the same provoketh publike authority and the Adversaries of our Doctrine and Religion are thereby much confirmed in their error Therefore I desire all those who are lovers of truth and sincerity to be men of peace b Cypr. de simpl Pral Pacem quaerere debet sequi filius pacis à dissensionis malo continere linguam suam debet qui novit diligit vinculum Charitatis and to shew themselves adversaries to schisme c Id. de unit Eccles Possidere non potest indumentum Christi qui scindit dividit Ecclesiā Christi and contention in the Church and State wherein they enjoy their lively-hood and their liberty And for your selfe Dialogue B. cease to affect popular applause be not overwise and wilfull in your owne conceits referre the handling and deciding of profound Questions of Theologie to such persons as are qualified with judgement and learning and with greater humility and modesty than your selfe a Hier. c. Ruffin Navem agere ignarus na●is timet Abrotonum aegro non audet pr●p●●●re nisi qui di●●●ci● dare Quod medicorum est promittunt medic● tractant fab●il●● fabri Nec erubescas de commutation● sententiae tuae Non es enim tantae authoritatis famae ut errasse se pudeat Thinke it no disgrace to alter your opinion for you are not of so great Authority or fame as that it can be any shame for you to relinquish your error Also consider impartially with what irreverent language b Cypr. de unit Ecclesia Lingua Christum confessa non sit maledica non turbulenta non conviciis litibus perstrepeus audiatur non contra fratres Dei sacerdotes serpentis venena jaculetur you have entreated many worthy Fathers and Pillars of our Church and with what bitter and envious zeale you have traduced conformable Persons of very good quality and what scandall you have given to many people by abating as much in you lyeth their love and due respect towards that Religion and forme of Church-government which is setled in our State Lastly consider well Saint Hierom his Instruction Bonum est obedire Majoribus parere Praefectis c Erasm Schol. in Hieron In some Copies it is read Praefectis and in some other Perfectis post regulam Scripturarum vitae suae rationem ab aliis discere Nec Praeceptore uti pessimo praesumptione sua It is a good and safe way for people of meaner quality to be teachable and obedient to their superiours to be guided and instructed by such as are of greater perfection than themselves and after the rule of holy Scripture to order the course of their actions by direction of others but in no wise to make presumption which is a perverse Counsellor to be their Leader Salomon's Counsell is Heare instruction and bee wise and refuse it not Pro. 9.33 Hee that loveth instruction loveth knowledge but he that hateth Correction is a foole Pro. 12. When Pride commeth then commeth shame but with the lowly is wisdome Pro. 11. Only by pride doth man make contention but with the well-advised is wisedome Pro. 13. Now let all this which hath beene spoken perswade Dialogue B. to cast away from him pride envy and contention to cease to be arrogant d Chrys in Rom. hom 20. Nihil hominem adeo stultum facit quemadmodum Arrogantia to learne yet at the last to understand his distance e Ib. Qui seipsum ignorat quomodo quae supra se sunt cognoscat Quemadmodū enim qui phrenesi laborat cum seipsum non agnoscat oculus cum ipse caecus sit omnia reliqua mēbra in tenebris sūt ita Arrogantia se habet and in the feare of God to humble and submit himselfe to his learned lawfull and godly superiors And let him not give just occasion to have Salomon's sentence applyed unto him Though thou shouldest bray a foole in a morter like wheate with a Pestle yet will not his folly depart from him Prov. 27. ver 22. FINIS

such thing will follow for although the inferiour Clergie are to be guided by the Bishops in matters of Religion so farre as the Bishops instruct them according to the common rule of faith collected out of Holy Scripture and confirmed by the Vote of Primitive Antiquity and which is approved and ratified by the Church whereof they are members yet they are not absolutely or altogether to be directed by the Bishops for they have liberty to dissent if by waighty and substantiall arguments they shall be able to demonstrate that the Bishops determination or doctrine is repugnant to Orthodoxall Verity a Aug. ep 28. Contra Cypriani aliqu●m opinionem ubi quod videndū fuit fortasse non vidit sentiat quisque quod libet tantum contra Apostolicam manifestissimam fidem nemo sentiat Id de Trin. li. 3. Prooem In omnibus literis meis non solum pium lectorem sed etiam liberum correctorem desidero c. But now againe on the contrary if any of the inferiour Clergie proceed as the Dialogaster hath done and be able to produce nothing waighty effectuall firme or solid but that which is meerely schismaticall declamatory and verball Then there is just cause that the inferiour Clergie in due obedience should submit themselves to Episcopall sounder judgement Object 2 A Bishops Rotchet cannot conferre Grace ex opere operato Ergo The inferiour Clergie are not bound to submit themselves to the Bishops judgement c. Answ The ground of this objection is apparently false for if inferiours are not bound to submit themselves to the judgement of any bu● of such onely as have received extraordinary grace ex opere operato b Causare Gratiam ex opere operato idem est atque eam causare in omni suscipiente sufficienter disposito non per modum meriti sed prout consideratur secundum entitatem suam quatenus habet rat onē entis quodammodo naturaliter operantis Coenick Cabrera Gregor Valent. Hosius Bosius c. Then it wil be consequent that Parochians are not obliged to submit themselves to the instruction of th●ir godly and lawfull Pastors Neither are Children bound to submit themselves to their Parents directions because holy order and paternity conferre not extraordinary grace to Priests or to Parents ex opere operato to instruct their Parochians or their Children as the Holy Prophets and Apostles instructed the Church to wit by a miraculous power of inspiration Object 3 Bishops have not such infallibil●ty as the Pope challengeth for we deny the Popes infallibility or that it can convey it selfe as from the Head and confine it selfe within the Veines of the body of the Prelacy Ergo the inferiour Clergy are not bound to submit themselves to the Bishops judgement Answ 1. If none may instruct and guide others in matters of Religion but they onely which have such infallibility as the Pope claimeth a Aug. Triumph Sum. de potest Eccles q. 6. ar 1. Nullus potest appell●re à Papa ad Deum quia una sententia est una Curia Dei Papae and is conveyed from him as the head into them as Veines Then neither Saint Augustine nor any other of the Fathers nor any other man since the Apostles might guide and instruct others in matters of Religion for none of these had such infallibility as the Pope challengeth c. Secondly If none may be guides to others in things Divine and Religious but such only as have the same infallibility which the Pope claimeth How comes it to passe that the Author of this Dialogue having neither extraordinary wit nor wealth of learning presumeth to make himselfe a Iudge b H. B. Tr all of privat devot Praef. I heare alas poo●e Burtō he is crackt discontentment or hope of preferment have embarked him in this perilous adventure What shall I say Am I crackt Wherewith Not I am sure either with too much l●arning as FESTUS charged Paul or too much living And if I am mad I am not the first and Instructor of others not only in his owne Cure but of all men learned and unlearned in the kingdome c Cyprian ad Iubaian Novatianus simiarum more quae cum homines non sint homines imitantur vult ecclesiae catholicae authoritatem vendicare quando ipse in ecclesia non sit and if any man vary as all Wise men doe from his placits contained in certaine irregular and unlicensed Pamphlets Hee forth-with stigmatizeth them d Hier. Apol. c. Ruff. Quicunq te offenderit quamvis simplex quamvis innoxius sit ilico fiet criminosus in print threatneth to publish Books in Latine against them He turnes White into Blacke e Plea To the Appeale pag. 5. The Puritans stick not to cast him D. Wh. in the te●th with White died b●acke He casteth durt in their faces f Tertul. c. Hermog Maledicere singulis officium bonae conscientiae judicat and flings about with his heeles like a netled ●ade Now what partiality is this to make the Reverend and learned Bishops of the Church Veines of the Pope because they by lawfull authority guide and instruct the Clergie subject to their Episcopall jurisdiction and in the meane time that this Scripturient having received no authority from God or men and being destitute of all abilities for so great a worke should constitute himselfe a Iudge Paramount even in the most profound and obscure questions of Theologie g Greg. Nazian Apolog fugae stulte t●m●reque faciunt qui priusquam ipsi satis doctrina instructi sunt aliorum se magistros profitentur Figlinamque ut vulgo dici solet in dolio discunt A. Brother such a resolution had need have a good ground to stand upon and being a matter of such moment it requires our best zeale strength especially to vindicate the Doctrine of our Reverend Mother the Church of England which wee have sucked from her purer Breasts nor onely so but to vindicate her name from reproach for if it be so as you have said that the Doctrine of our Church is by that book overthrown then consequently as I conceive she must deepely suffer and be wounded through the sides of those whom he so often in his Book brandeth with the odious name of Novell Sabbatarians B. Brother you conceite aright for in truth all those Calumnious and odious Termes which he gives to those whose opinions except Brabournes only he impugneth in his Treatise as venomous Serpents Noysome Tares Pestilent weedes and Vncleane Beasts termes to bee abhorred of all true Christians and in a word Novell Sabbatarians they all result upon our deare Mother the Church of England c With lye and all For who are the most of those or rather all whom he thus stigmatizeth are they not or were they not in their time the true-bred Children of the Church of Engl. all unanimously professing and maintaining her Orthodox Doctrines Can therefore the Mother

be free when her pious Sons are so traduced and reproached and that for defending those very doctrines which by her means they sucked from the breasts of both the Testaments A. That must needs follow I confesse Answ In the former declamatory passage these particulars following are to be observed 1 The hypocrisie a August Serm. in Mont. l. 2. c. 3. Qui vult videri quod non est hypocrita est Id. in Psalm 103. Parie dealbatus hypocrisis simulatio paries dealbatus foris tectorium intus lutum Id d. civ D. lib. 2. Malignitas Daemonum nisi alicubi se transfiguret in Angelū Lucis non implet negotium deceptionis of this Declamitant who professeth himselfe an obedient Son to his deare and reverend Mother the Church of England wheras in the precedent Section he most contemptuously disgraceth Episcopal Authority ordain'd by the holy Apostles and established in the Ch. of England ever since the reformation accounting the Prelates if they exercise that power of judicature which the Church of England approveth as being descended from Primitive and Apostolicall Ordination V●ines of the Pope And more than so This Dialogue-broacher b Reade this Auth rs Treatise intituled Christs cōfession and complaint pag. 30. an● pag. 59. In wh ch he condemneth Episcopall government saying It is prohibited by Christ Luc. 22.24 1 Pet. 5.3 Mat. 20.25 2 Tim. 2.3 4. And he applyes S. Pauls Text Col. 2.20 to the Ceremonies of the Church pag. 60. They look to little but the silencing of such as stumble at their Ceremonies and Hierarchie To defend the injunctions of men and their unprofitable Hiera●chie Plea Such kinde of Ministers are not wanting to helpe forward the re-erecting of the Romish Baal in our Land had they but a yong Manasses to restore the Altars and Groves which good King Ezekiah his Father had pulled downe in other Pamphlets declares himselfe to be an adversary to the Ecclesiasticall policy Rites Ceremonies and Canons of our present Church and scarce any professed Schismatick of later dayes hath intreated conformable persons of good quality with more despitefull abuses than this hypocrite who stileth himselfe an obedient Sonne of his Mother the Church hath done 2 This Dialogist falsely accuseth his Adversary in laying to his charge that he hath stigmatized all such as dissent from him in the Question of the Sabbath Venomous Serpents noisome Tares pestilent Weeds and uncleane Beasts for it is apparent ex Pagina secunda of the Epistle Dedicatory that those termes are applyed to notorious Hereticks malicious Schismaticks prophane Hypocrites and proud disturbers of the peace and unity of the Church c Hieron apolog c. Ruff. Tu nimium suspitiosus querulus qui dicta in Haereticos ad tuam refers contumeliam The Bishops words are This being the condition of the Church militant it cannot be otherwise but that in all ages there shall be found among those which professe Christ not only such as are vertuous and sound in faith but also men of corrupt minds and reprobate concerning the faith Venomous Serpents noisome Tares pestilent Weeds d Idem c. Luciferian Non solum in Ecclesia morantur oves nec mundae tantū aves volitant sed frumentum in agro seritur inter nitentia culta Lappaeque tribuli steriles dominantur avenae and uncleane beasts Our Saviours owne prediction was There shall arise false Prophets c. S. Paul Oportet Haereses esse c. 3 Another branch of Br. B. his Declamation is The Bishop in his booke brandeth those whose opinions he impugneth with the odious name of Novell Sabbatarians Our answer is 1. The Bishop in his Treatise brandeth not all such as dissent from him in his Tenet of the Sab. c. with that name neither brandeth he any therewith because they teach Christian people to observe the Lord's-day religiously and to spend the same in the performance of holy and spirituall duties so far as is necessary for their godly edification and in such manner as the Canon and Precept of the Christian Church hath enjoyned for he holdeth this to be a necessary duty obliging al good Christians 2 He giveth this Title and Name very justly to all those who proudly and peremptorily maintaine the maine Principles and Positions upon which Sabbatarian Hereticks in ancient and in moderne times have grounded their errour touching the necessary observation of the old legall Sabbath The Reader shall finde these Principles and Positions peremptorily taught for divine truth by those Teachers whose opinions the Bishop impugneth layed downe in his Treatise Page 20. c. The observation of the Seventh day and also the precise resting from worldly affaires is morall neither is there any thing in the fourth Commandement that might intimate it to be Ceremoniall The 4th Commandement can be no more partly morall partly Ceremoniall than the same living creature can be partly a Man and partly a beast The fourth Commandement is part of the Law of Nattre and thus part of the Image of God and is no more capable of a Ceremony than God himselfe The fourth commandement in every part thereof as it is contained in the Decalogue is morall and of the Law of Nature The Decalogue being the same with the Law of Nature is one and the same for ever it followeth necessarily that the Sabbath being a part of that Decalogue is to remain for ever The observation of the seventh day is of the Law of Nature it was established before Christ was promised and therefore it is not ceremoniall but of the Law of nature and perpetuall The Summe and substance of the former Positions is The fourth Commandement of the Decalogue is purely intirely and totally morall it is a Precept of the Law of Nature and of the same quality both for morality and perpetuity with other Commandements of the Law of Nature neither was there any thing Ceremoniall in it Now the judicious Reader will presently observe that the Sabbatarian Heresie concerning the perpetuall observation of the old Legall Sab. is a necessary and undeniable Conclusion issuing out of the former Positions For every Law or Precept purely intirely and totally morall is perpetuall and unchangeable the same must be intirely observed and if nothing positive or Ceremoniall be found therein then no branch or member thereof can cease or be omitted But the keeping holy of the Seventh day Sabbath namely Saturday was a maine part of the fourth Commandement for it was the Subject or materiall Object of that Commandement literally expressely and positively specified and commanded by God Almighty in the Decalogue Therefore from the Premises it will be consequent that the Seventh day Sabbath being Saturday must be kept holy untill the end of the world The first Proposition is confirmed in manner following The prime speciall and expresse materiall Object of every Law is a substantiall part of that Law and it is of the same kinde and