THE LAW AND the Gospel reconciled. OR The Evangelicall Faith, and the Moral Law how they stand together in the state of grace.  
A treatise showing the perpetual use of the Moral Law under the Gospel to believers; in answer to a letter written by an Antinomi●● 〈◊〉 a faithful Christian. Also how the mora●●●● of the 4th Commandment is continued in the Lord's day, proved the Christian Sabbath by divine institution.  
●●fe Catalogue of the Antinomian doctrinoc. By HENRY BURTON.  1 TIM. 1.5. 
The end of the Commandment is charity out of a pure heart, & of a good conscience, and of faith unfeigned.  
 Rota intra rotam currit: sic lex intra Gratiam, et obseruantia legis intra diuin● curriculum misericordiae est. Ambros. de jacob, &c, li. 2. cap: 11.  
LONDON, Printed by J. N. for Thomas Slatter, and are to be sold at his shop in Blackfryars. 1631.   

TO THE HIGH and Mighty Prince, Charles, by the grace of God, King of Great Britain, France, and Ireland, Defender of the Faith, etc.  
Gracious Sovereign, this small treatise humbly pleads your Royal Patronage by a double title: the one, from the Author of it, your old servant, who oweth all he is to your Majesty; the other, from the work itself, being a defence of the Moral Law of God against the Antinomian Libertines in these days, who deny to believers any more use thereof. And what one subject can more justly claim your Majesty's protection, than this of the Moral Law, sith you are not only by a proper title, Defender of the faith: but by a common trust committed to Kings, keeper of both Tables? The discharge of which trust as it tends much to the honour of the great Lawgiver, who hath made you his Vicegerent to see his Laws well executed: So it is the main prop and pillar to support and secure your royal Throne. The consideration whereof, (when I saw these sons of Belial thus undermining the King's Throne) hath provoked my zeal both to God, and to your Majesty, to write this simple Treatise. For to deny the Moral Law to be of any more use to believers, or to be so much as a rule of conversation, or that they own obedience unto it in point of duty and conscience: this strikes at the very root, and cuts in sunder the k●●ot, not only of christian charity, but even of all civil society, and happy union and communion between King and Subjects, Head and Members. For first, the rule of God's true and unmixed worship, commanded in the first Table, is taken away: Secondly, the rule of all christian and civil duties between man and man, in whatsoever relation they stand, of equality or inequality, Commanded in the second Table; and all this with one stroke of cutting off the Moral Law from believers. And particularly, these Antinomians cut off all dutiful and conscionable obedience to Princes, grounded on the fift Commandment, wherein they being principal Parents, namely of our Country, all due honour and obedience in the Lord is commanded to be given them in the first place, as of children to their Father. Again, on the other side, they break down the banks, that God himself hath pitched to confine the course of Kings, whose hearts in the Lord's hand, like the rivers of waters, keeping within their banks, refresh the Land on every side with their sweet streams: but being without the banks of Gods sacred laws, how soon might they overflow and drown all? Therefore it was the care of the wise and good God (to the end he might provide for the happy welfare both of the King and People) to leave it in charge to the King of Israel that he should have a copy of the Law always by him, to read therein day and night, 
Deut 17.18, 19, 20.  to learn thereby to fear the Lord his God, to walk humbly among his brethren, to do justice and judgement, to the end he may prolong his days in his Kingdom, he and his Children in the midst thereof. But these Lawless Antinomians, enemies to God, to Kings and States, would rob Christian Kings of this blessed Book of God's Law, that so; if they could strip them of the grace and fear of God in their hearts, letting lose the reynes of all honesty and conscience, they might usurp a government after the lust of man, not after the law of God, and so precipitate inevitable ruin to Princes and Commonweals. For take away God's Law, and what law of man can bind the conscience, either in point of obeying, or of commanding? For though it hath ever been a Maxim among the very heathen, that humane Laws, and such as were ratified by solemn oaths and covenants between Prince and people, they held sacred and inviolable, as that Law of the Medes and Persians, the King's writing and seal, etc. Dan. 6.16: Yet the main ground that bore up all the rest, was the conscience they had, by natural instinct, of God's eternal Law written in their hearts, accusing or excusing; knowing that God was an avenger of the breach of laws, oaths, covenants, such as were agreeable to his Law. This then being the strongest ligature to combine the Head and Body politic in a firm society, whereby it becomes invincible, perpetual, and glorious: these sons of Belial would dismember all. Wherein they plainly show who is their sire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lawless one, whose Motto is, Volumus et iubemus, we will and command; which style Platina notes to be first taken up by Boniface the third, who first usurped the Papal Headship over the Church; So as casting off all laws of God and man, he became that great Beast described in the Revelation, whom no law or reason can bond or limit; accounting it a disparagement to his tyrannical greatness, to be confined within the lists of any laws, oaths, vows, covenants, though never so just and sacred. Now the Lord jesus so bless your Majesty, that trampling this Antinomian Anomian heresy, both sire and sons, under your sacred feet, you may long and happily reign over your people, as a tender father over his children, while your chief care is first for the maintenance of God's pure worship without mixture, and for the execution of justice and judgement; these two being the sum of both the Tables, and the supporters of the King's Throne, which the Lord ever defend from all Antinomian Anomian spirits.  
In this Treatise also I have occasionally proved the divine institution of the Lords day, our Christian Sabbath, denied by some. And as your reign hath been honoured with a pious law, for the due observation of this great Holiday of Christ: So, I trust, that this my vindicating of it to its own right of divine institution will not a little help to the better execution of that your Christian law. Which that it may be more reverently and religiously observed both in Court, City, and Country, to the purging out of profaneness, and to the increase of all christian graces in your Majesty, and us your people; it is, and shall be the daily and dutiful prayer of  
Your Majesty's loyal subject and old servant. Henry Burton.   

To the Reader.  
CHristian Reader, if this Treatise may seem to any to be superfluous, as defending that, which no good Christians deny: yet considering how fruitful these last times are in bringing forth the spurious spawns, and monstrous births of all kinds of heresies, among which this of the Antinomians, a most pestilent and pernicious sest, is not the least, which denyeth any further use of the Moral Law to believers, no not as a rule of conversation, as of duty to be conformed unto: and seeing also how many counterfeit Christians are ready, & do daily entertain this Libertine doctrine, which lets lose the raines to all licentiousness, as both the Doctors and Disciples of this Antinomian heresy, the Sons of Belial, do evidently prove in the practice of their lawless and graceless life: & lastly weighing, how this Antinomian fry is, as an enemy to true faith, and the power of religion, so a friend to all other heresies now on foot, specially to Popery, serving as a way maker for it, by breaking down the walls of the City of God, that so Rome's Trojan Horse, full of traitorous Engines and armed Engineers, may find the easier reentry for the erecting of their Dagon, instead of God's Ark: I hope thou wilt not esteem either my pains lost in writing, or thine in reading this small tract. And howsoever there is small hope, that those, who have already deeply drunk in this sweet deadly poison, will easily admit of any Antidote or Preseruative, or suffer it kindly to work upon them, so intoxicated they are with the spirit of giddiness, and (I fear) many of them justly given over of God to a reprobate sense, having fallen from the truth of the Gospel once acknowledged of them: Yet I doubt not, but (by God's grace) this Treatise will be a means to preserve all sound and simple-hearted christians in the true faith of jesus Christ, never to be seduced by such spirits of error, and perhaps to reduce into the way of the truth all such honest-hearted poor souls, as have been beguiled by them.  
Only this let me premonish thee of: that whereas in the fourth page I promise to affix the Copy of that letter at large, which gave occasion of this Treatise: I have since altered my mind for these reasons: 1. Because 〈◊〉 copy is very large: 2. Because I have set down the substance of it in all the particulars throughout this Tract: 3. Instead thereof, I have added (upon occasion offered, when I had ended this treatise) as a branch thereof, a short discourse toucbing the Sabbath day, the Morality whereof some have of late impugned, as not binding Christians in the observation of the Lords day; the divine Institution whereof they also deny. So as if I have not made good my promise in a matter of no necessity, nor of much moment: thou wilt pardon me, if I have made thee amends, in adding that, which is of fare greater importance and benefit. And if herein also I have not in all points satisfied thy judgement to the full, concerning the Law of the Sabbath, and of the divine institution of the Lords day instead of the jews Sabbath: I shall (by God's grace) shortly give thee further satisfaction in a fuller and ampler Treatise, purposely penned in answer to a book lately come forth, which would utterly evacuate the Lord's day for the Christian Sabbath, and reduce us to the jews Sabbath-day again. Which will be a work somuch the more necessary, by how much this jewish Sabbatarian finds already many Maléferiatoes homi●es, idle and giddy-brained Christians to embrace his book, which is written with Amighty, confident, and Giantlike spirit, as if the Arguments thereof were invincible. In the mean time enjoy this, and pray for me, that God would assist me in that greater work, and in all things that may most concern his glory, and the benefit of his Church. Farewell.  
Thine in Christ jesus Henry Burton.   

Faults in the Printing, to be corrected with the pen.  
Page 10. live 10: read, Calumniations. So also, l. 15: blot out, the p: 26: l. 17: r. close. p. 27. l. 6. r to the ground. p. 30. l. 8. r. preaching. p. 33. l. 1. r. syllogistical. p. 43. l 5. r. morality of the Cmmandement. p. 51. l. 24. r: initiation. p. 52. l. 36. r. first-fruits. p. 55. l. 6. r. Titulus l. 9 r. sign. p. 56. l. 1. r, placuent. p. 57 l. 11. r. Arians, & Aerians. l. 25. r. christian: l. 29. blot out, his. p. 58. l. 17: r: slip: p. 59 l: 6. r: lie under. p. 60. l. 19 r. pretty reasons. l: 30. r. impose. p. 61. l. 8. blot out, & communing. p. 62. l. 313 r, detract, p. 6. l. r. commandal. 28. r. sacred, ordinances. p. 69. in the margin. l. ●●. r. pawber. and l. 26. r. 515. to 15. lighter escapes the eye well correct.   

THE LAW AND the Gospel reconciled. The Evangelicall faith, and the Moral Law how they stand together in the State of Grace. Upon occasion of a letter written by an Antinomian to a faithful Christian.  
THat which holy jude deemed so needful to write, 
jude: 3:  and to exhort unto; all true Christians should be ready to entertain; that is, earnestly to contend for that faith, which was once delivered to the Saints. This was that, which the Apostle gave chiefly in charge to the Philippians, 
Phil. i 27.  Only let your conversation be such, as becometh the Gospel of Christ, that whither I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind, striving together for the faith of the Gospel. This is indeed that only thing, worthy to be contended for, and that with earnestness. And if those two mothers before King Solomon, did so plead about the living child, which yet was mortal, and a sinful brood: how should the true Church of God plead her titles to that which brings immortality, the blessed fruit, and issue of the living faith. But how shall we know who hath best right to this living faith? One saith, Mine is the living faith, and thine the dead faith; another saith, No, but thine is the dead, and mine the living. As therefore Solomon's sword deciding the quarrel, gave the living child to the true mother: So the sword of the spirit, Christ's word, a greater than Solomon, only can determine who is the true mother, the true Church, to which the living faith of right belongeth, sith it is delivered to none, but to the Saints.  
Nor were it a matter of wonder to hear the whore of Babylon, the old Romish beldame, to make claim to the living faith, as her natural child, which now long ago by overlaying it in the night of black ignorance, and supine security, with her unwealdy body (become so gross and monstrous with the infinite additions of humane Traditions, standing in stead of her many subtractions and purloynings from the divine truth) is strangled, and become stone-dead; and on the other side, to charge the reformed Church of having the dead faith, because she teacheth justification by faith only, with outworks: but behold a wonder, that any sons of this our dear mother Church should prove so unnatural and unreasonable, as (and that most impudently, though withal cunningly, even pretending the doctrine of the Church of England to be for them, and they for it; a thing too usual) to impute unto her the dead faith, as whereof she is the teacher, while unto the doctrine of justification by faith only she addeth and presseth the doctrine and practice of sanctification, not only as a fruit, but as a duty springing from the same. From which impious and senseless reproach while we shall purge our mother, we shall with one bush stop two gapps: both the wide mouth of Mother Babel, crying out against us, that by teaching justification by faith only, we destroy sanctification, and the impudent mouths of the misbegotten homebred bats, that exclaim, we destroy the justification of the true living faith. And this done, we shall by God's grace either so convince these men, as to pull them from their dead faith; or make it so evident to all men, as they shall confess the dead faith of Belial, or of Baal to be with these men, and the living faith to be only on our side.  
Now the occasion of our taking this task upon us, is this: there is a new sprung-up opinion, which not only in this City, but in some parts of the Country spreading like a Cancer, or gangrene, hath infected many, poisoning them with a schismatical spirit, and not only alienating their minds from, but opening their mouths against our Congregations and Ministers, so as they scoff, and scandalise even the soundest and sincerest preaching of the word of God. They deny any use at all of the moral law, so fare as to be a rule of life and christian conversation, after that a man is once brought to be a believer in Christ. They allow the law no further use, then as to be a Schoolmaster to bring us to Christ, and then farewell law. And if Ministers Preach and press the duties of sanctification, these Antinomians jeer at them, yea and rail on them to their very faces, calling them Anabaptists, and telling them, that they preach the dead faith, and that such goodly doctrines are good for nothing, but to carry men to Hell.  
And for my part, I should not have believed there had been such mouths of blasphemy in the world, had not mine cares been witnesses of them. And for a further proof hereof, to make it evident to others also (besides other writings, which the ringleaders of this Antinomian or lawless sect of Belial convey and scatter among their Disciples) a letter, written with the chief ringleaders own hand (for ex ungue leonem) but consigned or subscribed with the name of one of his prime she-Disciples, and sent to one Mr. T. may suffice to manifest their virulent spirits to all the world. The copy whereof is here affixed verbatim; only I have forborn to set down the party's name at large, but only the first letters of her name; concealing the Master's name, who is the inditer and writer, altogether. And I follow therein the example of holy jerom, who writing to Ctesiphon against the Pelagians, 
Hieroinmus ad Ctesiphontem adversus Pelagianos:  saith, No man's name is particularly touched in this small work: we have spoken against the Master of a perverse opinion, who if he shall be angry, and shall write again, he shall like the mouse be bewrayed by his own discovery, and expose himself to receive yet greater wounds in a set pitched field. And let me also advertise the reader concerning this letter (as also of others of the like kind, which I have seen) that howsoever it hath poison enough in it, yet it is so ministered in a golden cup so covered over with cloudy and obscure words, and so tempered with sugared phrases of scripture, as that both his Disciples may with the less suspicion and more delight drink it down, and his just adversaries may have less cause to cast it in his dish, or to quarrel him, and bring him in Quorum for it.  
And that this was the ancient guise of Heretics, the same Hierom tells us in the same place where speaking to the Pelagian, he saith: Nosti etc. Thou know'st what thou teachest thy Disciples privately, expressing one thing with thy mouth, and concealing another in thy conscience: and to us who are strangers, & none of thy Disciples, thou speakest by Parables, but to thine own scholars thou unfoldest thy mysteries: and this thou boastest thou dost, according to the scriptures, because it is said, jesus spoke to the people abroad in parables, and to the Disciples within doors he saith, To you it is given to know the mysteries of the kingdom of heaven, but to them it is not given. And again, Sola haec haeresis, etc. This only is heresy, which blusheth to speak in public, what it fears not to teach in private. The rage of the scholars uttereth the silence of the Masters. That which they have heard in the chambers, they preach on the house tops; that if they shall please their hearers, it may be attributed to the praise of their Masters: if it displease, the fault may be the scholars, not the masters. Ideo crevit etc. Thus hath your heresy increased, and you have deceived many, because you always teach and always deny. 
Sententias vestras prodidisse superass est &c: Hieron.  It is the Church's victory, when you speak plainly, what your opinion is. To show your opinions, is to subdue them. So Hierome. Now let me appeal to the consciences of the Disciples of such Masters as we speak of, whither they do not deliver their documents and lessons in plainer terms, and more perspicuous amplification in their private school or chamber by word of mouth, than they do, or dare do publicly in their lose papers and pamphlets? Let them tell me wherein they differ or come short of the Pelagians, in the guise of broaching and venting their opinions, noted by Jerome. And this is the nature and practice of all heresy, which serpentlike walks with a doubled gate, and like the snail puts forth her horns slowly to prove her way, but upon the least resistance quickly pulls them in again, or iugler-like, playing fast and lose with his spectators, or like lying Fame, which for fear is sparing at first, till spreading itself, it find credit and entertainment in the world.  
Yet the quick sighted Reader shall find this letter to be not altogether so even spun, but that it hath many knobbs and knots of gross error, which is ever uneven, and never but unlike itself, sufficiently bewraying a poisonous mind, and virulent spirit in the author, 
2 Tim. 3.5. etc.  being of the number of those, who having a form of godliness, deny the power thereof; from such turn away. Of which sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, ever learning and never able to come to the knowledge of the truth. And as jannes' and jambres withstood Moses; so do these also resist the truth, men of corrupt minds, reprobate concerning the faith. But they shall proceed no farther: for their folly shall be manifest to all men, as theirs also was. All which, how fully it is verified and exemplified in the Author we have to deal withal, this little discourse seconded with the subscription of his own handy work, will abundantly testify.  
Now because the letter is tedious, so as to answer to every circumstance would clog our discourse with many unnecessary and unprofitable matters: therefore I will epitomise or contract the whole into one brief view, and pitch upon such points, as the Author stands most upon, and wherein he placeth the main strength of his battalion, And first I will muster up his scattered skirmishes and bravadoes, And those I find to be divided into two special companies. The first is a bravado, setting forth his cause with many specious and glorious titles; as his ascribing it to God's gracious calling; that it is the true lively justifying faith which he maintaineth; (which words he often repeateth) that it is of the household of true faith; the most holy and heavenly calling into the true lively justifying faith; that it is the gracious leavening of the Gospel; that it is the effectual calling to true christianity, and assured free salvation; that this leaven is the wedding garment of Christ's perfect holiness and that this is the good and old way which Abraham walked in; that it is the established protestant doctrine of our Church of England, grounded upon the word of God, which every one ought to embrace, if he will be a loyal subject to his Protestant King; again, This is the Protestant faith, this is the established doctrine of our Church; that he is as one true Prophet to a great number of false Prophets; that he with a few more go with a right foot to the truth of the Gospel; such as call the people to a cheerful, zealous, godly life, only for and by the joy and excellency of free justification (but mark how) deeply considered; only those few do apply the law purely and truly; that these are the few foresaid true ministers of Christ, and (such as follow them) the true believers; that they only bring in the true means of true sanctification, and of doing all good works; that these are the true teachers, who do truly establish the law; that these are the only true ministers, and their followers the only true people of God; that this doctrine is and may be proved in every point with two or three plain scriptures, and two or three plain testimonies of Orthodox Protestant writers. These and the like be the glorious guildings, wherewith he doth so fairly inammile his leaden cause, which anon will come to the Test.  
The second company, wherewith he skirmisheth all along, is of such reproaches, as he casts upon all those that are adversaries to his opinion. I take them in order as they lie. That to avouch the contrary is a sinful prejudice of God's truth; that it is a blaspheming of the true lively justifying faith; such are too much leavened with the sour leaven of the devouter sort of Pharisees, which with the false brethren among the Galatians leavened and corrupted the faith of the Galatians; 
Thus the pentificians, where they find certainty of Salvation, they call it presumption, etc.  and that with a conceited holiness of doing and keeping the moral law; this is a dangerous leaven of the Pharisees, which under the visor, and conceit and opinion of sincerity and obedience to God, and zeal of God, is but hypocrisy; Christ's marriage garment is now a days eagerly opposed, and subtly betrayed with a judasses' kiss; in this regard these are the perilous times, wherein men and women are ever learning, and never able to come to the truth of the assurance of their free salvation, and that there is in a manner now no faith on the earth, because the dead faith, before God, is no faith; although it be varnished and guilded over with a blind preposterous zeal, and opinion of obedience, and walking in all gods commandments, as Paul before his conversion was in this blind zealous dead faith (which phrase is very frequent with him) that it is another Gospel; that the blind zealous dead faith thinks it knows something, when it knows nothing as it ought to know, that they are not some few teachers among us that trouble the people of God by Preaching another Gospel: but (especially when God means to punish an ungrateful Church and Nation) many false teachers; 
This great prophet, Iwis.  as of old, there are many hundred false Prophets to one true Prophet; hanging, relying, and depending, yea bragging of their obedience, works, and welldoings, and keeping of the law; these bad ministers and teachers that trouble the people of God are, and for the juster judgement and scourge of the great unthankful multitude ever have been the greatest multitude; and these are divided into two sorts: the first sort are such, as are evil beasts, slow bellies, that use to preach a little for their living sake, and for their belly, but care not for the saving of souls, but for their ease, their pomp, and worldly esteem; and those ministers make only Hoggschristians; that trampling free justification and the Pearls of the Gospel under the feet of their dirty affections, do care for nothing, but rooting in the earth, and filling the belly: but the other sort of bad teachers, although their right eye also of true faith be out, and do more deeply delude themselves and others in the dead faith, yet they have the light of nature more strongly stirring in them, described Rom. 2.14.15. where it is said, that the Gentiles which have not the law do by nature the things contained in the law, which show the effect or work of the law written in their hearts, their consciences also bearing witness, and their thoughts accusing them, that is, with fear of punishment, when they do ill, and will preach it, as the true Gospel I warrant you: and excusing them, that is, hoping to speed well, when they do well; and this light of nature they varnish over with titles of the Gospel, whereby especially young Ministers being carried with a preposterous zeal of God's glory, Rom. 10.2.3. in works and conceited welldoings, they slight over faith, and free justification with a wet finger, thinking with the Papists by a carnal understanding of them, that they are quickly, or rather learned too fast, and so do preach neither true law, nor true Gospel, but a corrupting, blending and marring of both law and Gospel; whereby they put out the right eye of the greatest multitude of zealous professors, they drown them with themselves in the dead faith, and instead of a true faith in Christ's righteousness, do make them to rely and hang upon their own holiness, works, and well-doing, whereby people are ever troubled in conscience; or else glory with the Pharises Luck. 8.11. in a preposterous, false, bastard sanctification, and anabaptistical mortification, and obedience, in doing the law of God, flowing from no true love or charity; and so, as the former profaine Ministers do make dogg-christians; so greedily feeding upon the fifthy pleasing carrion of the secret lurking vain glory of their own holiness, obedience, works, and well-doing; that these most judas-like and traitorously trample the pearl of free justification, and free grace under the feet of their Pharisaical affections, and do not only fall a barking like dogs at the few 
* Meaning those of his Antinomian and lawless sect.  foresaid true Ministers of Christ, and so trouble the true believers with all manner of caluminations, railings, and slander, as that they are against sanctification, and good works, whereas they only bring in the true means of true sanctification, and of doing all good works; and that those true teachers destroy the law, when they truly establish the law; & with suchlike innumerable caluminations; but also stick even violently like dogs to fly in the true Ministers and people of God's faces, and are ready (if they can) to tear out their very throats, with bitter hatred, and cruel persecution; are not these truly Christ's dogg-christians? the Disciples of such false masters plainly declaring, that whilst they contend for the law, they are both in words and deeds the greatest destroyers of the law, and that their bragging obedience is most grievous disobedience, all their holy sanctification is double sin and iniquity, and that their whole worship of high esteem with men is idolatrous and abomination before God, traitorous to their King, and dangerous to the betraying and destruction of their whole Country and Kingdom, wherein such live. Therefore in my hearty love, and in the sincerity of my bettered affections, I pray you take heed of this blind, zealous, dead faith, and content not yourselves in the carnal knowledge of free justification, etc.  
Thus fare of his skirmish. Wherein thou mayest (good reader) observe how he magnifieth himself as the only true Prophet opposed by many hundred of false Prophets; those he ranks together with their hearers, and several congregations, into two companies: the one a heard of hogs, the other a kennel of dogs: and of these two he makes up the universal body of the Church of England, as which God hath given up to be plagued with such ministers of the blind dead faith, as his usual manner of language is to call it. So as in sum he makes the Church and nation of England to be an accursed Isle of hogs, and dogs. Again, for all this, note how slily, like the subtle serpent, he seeks by insinuation to patronise his doctrine under the authority of the Church of England's established doctrine, as grounded thereon, and consonant thereunto, and so consequently under the King's protection: (a pestilent piece of policy and practice) though by necessary consequence, he makes the Defender of the faith no better, (that which my very thought abhorreth) than one of his hogg, or dogg-christians: and on the other side labours to make all his adversaries odious, as being in their doctrines enemies to the King and State; (a notable practice of heretics in all ages) and such are all Ministers in Court, City, Country, all Courtiers, Citizens, Countrymen, that follow not this man in his conceited true lively faith.  
Come we in the next place to his main battalion, which he rangeth into 3 squadrons. Namely he sets down the state of the doctrine in 3 Propositions, which he calls his 3 Protestant positions. The first is: that the horrible filthiness of sin is such to God's infinite, pure, and righteous nature, that God cannot but abhor, curse, and detest the creature, that hath any sin in his sight: as these, and such like scriptures teach: Deut. 27.26. 2. Pet. 2.4. Rom. 5.12.15. Esa. 59 2. job. 15.16.  
The second is: I believe, that for remedy of this my misery by sin, God by the power of his imputation doth, though mystically, yet so truly clothe me with the wedding garment of his sons perfect holiness, and righteousness, Esa. 61.10. that all my sins, both of my person and works being truly abolished, not out of me, 1 joh. 1.8. that there may be place for faith, Heb. 11.1. Rom. 4.18.19. to 21. but yet utterly abolished out of God's sight Col. 1.22. I and all my works are of unjust made just before God, that is perfectly holy & righteous from all spot of sin in the sight of God freely by faith only without works. And I say, By faith only without works, because only true faith seethe this, and only true faith enjoyeth this. And thus by Christ's stripes am I healed, Esa. 53.5. And so God is well pleased and at peace with me. For being justified by faith, we have peace with God, Rom. 5.1. And am truly blessed, Rom. 4.6. For as many as are of this faith of free justification, are blessed with faithful Abraham, Gal. 3.8.9. and shall be certainly glorified: for whom God justifieth them he also glorifieth, Rem. 8.30. All which Protestant position of free justification is abundantly and clearly taught by these and such like scriptures: Esa. 43.25. Esa. 44.22.23. joh. 1.29. Heb. 1.3. Heb. 9.26. 1. joh. 1.7. Reu. 1.5.6. Dan. 9.24. Rom. 3.21.22. Rom. 5.17.18.19.21. Eph. 5.26.27. Reu. 3.18. Col. 1.22.23. Rom. 8.4. Col. 2.10. Rom. 9.30. Heb. 10.14. Esa. 62. Phil. 3.8.9. Tit. 1.15. Heb. 11.4.  
The 3 is: my third position is, that this true faith of free justification doth infallibly inflame the heart with true love, Gal. 5.6. which makes the true believer to break off from; and mortify his former corrupt and profane conversation, and brings forth a declarative obedience, and readiness to every good work, and a free and cheerful walking in all Gods will and commandments declaratively to manward, which is true sanctification: as these, and such like scriptures teach, Tim. 2.11. to 15. 1. joh. 3.5.6.9. Eph: 2.10. Rom. 6. Eph. 4.22.23.24. Math. 5.16. This is the Protestant faith; this is the established doctrine of our Church: these are the 3 positions, that (here he makes the woman-Disciple to speak) I have too lately received, and which have so changed me out of the blind zealous dead faith, into the true lively justifying faith.  
Thus you have his 3 Protestant positions (as he calls them) set down word for word. which an indifferent reader, yea a sound Protestant perusing, and knowing no more of the author's mind, than what is here expressed: he would at the first sight perhaps take all for harmless and sound doctrine. But when he shall consider how all these positions (as Protestant as they be) stand in opposition to all that doctrine, which is generally taught by the most sound, learned, and orthodox Divines in England, and so (I may safely say) in all the world: then he may well suspect a Pad in the straw, and a serpent to lurk under the green leaves, and some thing more in it, then at the first appeareth.  
For touching the first position: What one Protestant Divine doth not hold and teach, that sin is most detestable to God, which his pure eyes cannot behold, and that it makes a man odious in God's sight? Witness the bitter and cursed death of the son of God himself, which he suffered for sin; otherwise we had all remained under the curse, left to eternal perdition, the just punishment and reward of sin, if it had not been removed by Christ. So as herein the author hath no colour of accusation against his hogs and dogs, his adversaries: but this first Position serveth only as an usher to lead in the rest, or as a harbinger to take up the best room in men's conceit for the rest of the train by prepossessing the reader's mind with an expectation of suitable doctrine in that which followeth. 
Num, 23.8.  Wherein we shall find, that he plays but the cheater, who showing one piece of good gold out of his purse would persuade his gull, that his purse is full of such, when all the rest is but counters, or counterfeit gold double guilt.  
For the second position: what Protestant Minister of the Church of England, of what rank soever, be he reckoned among his hogs, or among his dogs, that holdeth not, and teacheth not, that the only remedy to remove man's misery by sin is jesus Christ, his death and passion, his obedience active and passive, his whole righteousness freely imputed of God to every true believer? What Protestant, Divine, or other, but holds justification to be by faith, freely without works? And that those whom God iustifyeth, he so acquiteth them in abolishing their sin, that he remembreth it no more, but casts it behind his back, seethe it not any more, in as much as he doth graciously for his son's sake not impute it to them. So as what needs all that heaping up of places of scripture? as if none but the Author took notice of them: or as if his doctrine were so unknown or doubted of, as it needed such a cloud of proofs.  
Yet some particulars in this position would be a little talked with all. As 1. where he saith, That all sins in the believers are utterly abolished out of God's sight, by being not imputed. This is most true. Yet it puts me in mind of that which I heard long ago scattered abroad by this very Author, that God seethe no sin in his children. Which Aphorism taken up of the vulgar, may breed in them, that believe not, presumptuous thoughts, and resolutions void of the conscience of sin. Therefore this point would be a little opened. True it is, God seethe no sin in his believing children, for which he inflicteth the curse, or any satisfactory penalty upon them. Thus when Balack would have had Balaam to curse God's people, he answered, How shall I curse, where God hath not cursed? And v. 19 God is not as man, that he should lie, or repent; hath he said, and shall he not do it? Behold I have received commandment to bless; and he hath blessed, and I cannot reverse it. And he renders the reason: He hath not beheld iniquity in jacob, neither hath he seen preversenesse in Israel; the Lord his God is with him, and the shout of a King is among them. Surely there is no enchantment against jacob, nor divination against Israel. For Christ hath borne Israel's sin, in him hath God, the judge, fully punished it, his justice is fully satisfed for all Israel's debts. So that all being satisfied and discharged in our surety, Christ's righteousness and satisfaction made ours, now God seethe not sin in his believing children, as a judge to punish them: yet he may be said to see as a father, to chastise them. Or when he chastiseth his child, he seemeth to see his sin, though done away in Christ, and pardoned in God's Court, to the end his child may come to see it, and so have the evidence of pardon sealed unto him in the Court of his own conscience, And this is that, which all sound Protestant Ministers teach and believe.  
A second thing I note in his second position, is, if not an absurdity, yet an obscure speech: his words are, All my sins both of my person and works are truly abolished, not out of me: that there may be place for faith. Why? Are sins abolished actually by imputation, before faith be wrought, that the abolishing of sin makes way to faith? True it is, Christ hath taken away our sins, and by death abolished death, before we have faith to apply it; for our faith is from the merit and virtue of his death. Otherwise, I know not what sense to make of his words; unless he mean that faith alone takes place in the believer, working and doing all infallibly and freely, (as else where he expresseth himself) without the Law of the ten Commandments:  
3 I note a falsehood in it: for he saith, All my works are of unjust made just before God. What these works are, I find in other of his scattered pamphlets: to wit all natural, civil, religious, sanctified actions, which being in themselves (as he saith) foul and filthy, are made perfectly holy and righteous by free justification. Now this is a thing both impossible, and were also unjust, for God to do it. It is impossible for God to make a work, that is unjust to be just. Indeed Antichrist arrogateth this omnipotent, or rather impotent power, as derived from God, to make ex iniustitia iustitiam, righteousness of unrighteousness: but God's omnipotency stretcheth not to make an unjust work to be just. For than he might seem to be both improvident, and unjust, in appointing his son to take away sin by the sacrifice of himself, in case God could have made of sin no sin by his mere omnipotency. Indeed God can make a thing to cease to be, or he can make a thing to be, which had not a being, as he did all the world: but he cannot so abolish a thing, as to cause the former being of it not to have been a being after it hath once actually been. So of a wicked work; God is so powerful, so good, so just, as that he cannot make the wickedness to be good: for that implies a contradiction; but he can and doth so abolish the wickedness of our works by Christ, by not imputing of them; as if it had never been. But to say, our works are of unjust made just, this as it is a phrase not used in scripture, so in the Antinomians sense it tends to the bringing in of a heavenly state of perfection in this life. For he would infer hereupon that a man once in Christ, justified, is altogether without sin in God's sight; abusing that place of john, 1, joh. 3.6, 9 Where he concludes, that the justified man not only cannot sin, but also abstaineth from all appearance of evil. These are his very words. And hence is that cursed heresy of the Pelagians, and Pontificians revived by the Antinomians, that there is such a prefection in this life, as a man may live altogether without all sin: for all his sins of unjust are made just, saith he. The nomination whereof is a sufficient confutation. For in many things we sin all, jam. 3.2. And if we say we have no sin, we deceive ourselves and the truth is not in us. 1 joh. 1.8.  
4d I note another falsehood, where he saith, By faith only with out works, freely, I am perfectly holy and righteous from all spot of sin in the sight of God: (and why? (because only true faith seethe this, and only true faith enjoys this. How? are we justified by faith freely, because only true faith seethe this? What if true faith, while during the time of some temptation the exercise of it is suspended, do not see, nor enjoy the fruit of justification? must we therefore pass sentence upon ourselves, that we are not justified? nay certainly we are therefore justified from all sin, because God not imputing sin seethe no sin in us: and not because we see and enjoy our reconciliation and peace with God. For though God be continually pacified towards his faithful children in Christ, yet do not they always by the act of faith see and enjoy God's favour towards them. This was David's case; and is, and may be the case of every child of God. Yet whensoever we do see and enjoy our justification, by having peace with God through Christ, we do by the eye and apprehension of faith see and enjoy it. But our seeing and enjoying is not the cause that we are justified, but the consequent effect and fruit of it, being apprehended by faith.  
3ly For his 3d Position, therein stand his Triarian forces; here his files are so doubled, and the ranks are so close, that it seems to be impregnable, impenetrable. But howsoever they stand thick without, yet they are thin and hollow within, so that being but once by a wedge divided, they are able no longer to abide the field. Therefore observing it well, I find sundry advantages to be taken. First, from his commending of faith in the efficacy of it, that it infallibly inflames the heart with true love, making the true believer to break off his former corrupt conversation, etc. Secondly, that he useth one word twice, to wit, Declarative, obedience Declarative, and a free and cheerful walking in all God's will, and Commandments declaratively to manward. Which may seem to some to be either idle, or a riddle; but we shall declare the mystery of it by and by. In the mean time, all this hitherto in his 3d position hath no other appearance, but of sound and orthodox doctrine; agreeable to the Scriptures, and so to the doctrine of our Church, if there be no more in it, than what the outer rind makes show of. For what Protestant Church, or what one sound Protestant of our Church doth not teach, or believe, that that most noble and divine Lady grace of true saving and living faith, doth infallibly (to use his own word) inflame the heart with love, which makes the true believer to break off from, and mortify his former corrupt, and profane conversation, and brings forth a declarative obedience, and readiness to every good work, and a free and cheerful walking in all Gods will and Commandments declaratiu● to manward, which is true sanctification. Herein we all agree. Where is the difference then? Yea but the author comes afterwards in the same position, and (although he protest these his positions to be the Protestant faith, and the established doctrine of our Church) he proclaims a defiance against the blind zealous, dead faith, as merely opposite to this his true lively justifying faith, And this dead faith, whose is it? by whom is it taught? by whom entertained? Even by the universal bulk and body of our Church, which he divides into two sides, the left side consisting of profane sensual hogs, and the right side of zealous anabaptistical Dogs, as he styles them. Now if the case stand so, that all those protestants generally, whom he calls dogs, and hogs do hold the selfsame doctrine in truth, as the author sets down in words, and yet theirs is the blind zealous dead faith, and his the truly lively justifying faith: it concerns us a little more narrowly to examine his words, to see whither some mystical sense be not couched in them; or whither he hath dealt not so candidly, nor so ingeniously (as by his roving and raving language may justly be suspected) but hath kept up some reservations as precious pearls; which if he should vent among so many hogs and dogs, as he life's amongst, he might justly fear, lest the one sort should, and that worthily, trample them under their feet, and the other turn upon him, and all to tear him. But now it being brought to the upshot, whither he, or we have, the true living justifying faith: he must permit us perforce (we bringing our warrant from God) to mak● a privy search, and to rifle his Cabinet, to see whither he have this Pearl of the Kingdom, yea, or no. Nor are we engaged to do this in regard only of our faith towards God, as we are Christians, but also of our fidelity and loyalty to our King the Lords Anointed, as we are subjects, for as much as he challengeth all men, that he that will be a loyal subject to his Protestant King, aught to embrace this doctrine of faith, which he only, the A per se Doctor, doth teach.  
Wherein then is the main difference between us, that makes his the only true lively justifying faith, and ours the blind, zealous, dead faith? Surely in this; that his faith is so lively, active, vigorous, and potent, perfect, and complete, that of itself it produceth all the fruits of sanctification, without having any thing to do with the word of God, especially the moral law, as a rule of our actions, or as a glass of our imperfections: when as we on the other side acknowledge, that our faith at the best estate during this life, is not so perfect, and every way complete, but as a lamp it needeth the continual supply of the holy oil of God's spirit of grace, to cause it to flame forth the more in the works of sanctification, which grace of the spirit is ministered and supplied unto us by the Ministry of the word of God, as the Oyle-pipe through which it runneth: and for as much as in the state of grace and faith, we know but in part, and prophesy in part, and consequently our faith is imperfect, being mingled with much ignorance; therefore we have need of the Moral law, whereof both the old and new Testament are a large commentary, both as a rule whereby to frame our thoughts, words, and works, and also as a glass, wherein looking the face of our souls, and beholding our speckes and imperfections, we may get them washed in the fountain of Christ blood, and may make strait paths unto our feet, 
Heb. 12, i3:  lest that which is lame be turned out of the way, but rather that it be healed. This is that perfect law of liberty, wherein who so looketh, and continueth therein, he being not a forgetful hearer, but a doer of the work this man shall be blessed in his deed: jam. 1.25. This is that glass, 
2 Cor. 3.18.  wherein we beholding the glory of the Lord, are changed into the same Image from glory to glory, even as by the spirit of the Lord. So fare are we from holding a state of perfection of faith in this life, as though our faith could do all things of itself, and did not need a daily supply of grace, which must be procured by the word of God, either preached, or read, or meditated and conferred upon, and that also by the means of prayer, Lord increase our faith. But this our Adversary shuts out the law quite, as out of date to a true believer, and of no use at all, not so much as to be a rule of life and conversation; his lively faith doth all, and hath no need of the word of God to direct or assist it.  
Now that this is the sum of his doctrine concerning his lively faith, ye may gather from his own words, saying, faith infallibly inflames the heart with true love, making the true believer to break off his former corrupt conversation etc. This word Infallibly, implies, that faith doth by a continued and uninterrupted act inflame the heart with love to do all works of sanctification, and so it hath no need of God's word as a rule to be guided by, but the spirit, is instead of the word. But you will say, So much is not expressed in the letter. True. But you must know that this is the doctrine, which he privately instilleth into his Disciples. As in one of his scattered writings I find these words, that this faith of free justification doth cause us to walk infallibly in the steps of the works of our father Abraham, whereby like Abraham, freely without the law of the ten Commandments, we walk holily, righteously, and soberly in all God's Commandments declaratively to manward. Yea coming sometimes to contest with me, and to charge me for preaching the dead faith, himself did utter so much to me by word of mouth, that after a man is once enlightened by faith, the spirit guides him, so as he hath no need of the word, or of the Moral law for a rule to direct him. This Doctrine is so familiar among his Disciples, as they profess it, and are proud of it, so fare are they from making scruple or dainty of it, as once to deny it. So that this is one of the marks and properties of his lively faith, that it hath no need of the Moral Law to be a rule unto it in point of conversation, or in the works of sanctification; otherwise neither is it the true lively faith, nor this the true sanctification.  
A second property and prerogative of this his lively faith is this, that it oweth no obedience to the Moral Law in point of duty. He denyeth the works of sanctification to be duties. What are they then? Fruits, saith he. So say we too; fruits they be, yet duties too. Here is the difference then. Because we say the fruits of faith are duties, therefore he saith ours is the dead faith. All this he hath avouched, and that most vehemently (as his manner is) to my face. And howsoever he hath not in plain words expressed so much in this his letter, as being more shy and cautelous what he publisheth abroad, having been hampered by me and others, and puzzled with some arguments which he could not answer, but said he would answer them when they were written: Yet ye may easily gather so much out of his writing. For he calls the obedience of a believer only declarative, and to be done declaratively to manward. Note it well. This declaratively to manward excludes all duty to Godward. For else what use is there in this place either of Declarative, or much less, To manward? For all obedience in conversation is declarative: and all declarative is to manward. So as all this man's obedience is to manward, in point of declaration, but none to Godward in point of duty. For if it be of duty in obedience to God's law, than his faith also should be the dead faith. But herein stands the prerogative of his true lively faith, that as it doth not so much as reflect the eye upon the moral Law, as to learn obedience from the rule thereof: so much less doth it acknowledge it oweth any obedience thereunto as a duty to God.  
On the contrary we for holding and teaching, that the Moral Law, and so God's word stands not only for a rule of direction for sanctified obedience, but also requireth of the faithful a cheerful yet dutiful conformity thereunto: we (I say) for this very cause must hear, Hogs, or Dogs, Hogg-christians, or Dogg-christians, as holding the blind, zealous, dead faith. So thus stands the state of the question between us about the living and the dead faith, and herein we come now to join issue.  
First then we are all agreed on both sides, that the true lively faith is no other, but that  the scriptures teach and allow for the true lively faith, which promised, and granted, I argue thus.  
That faith, 
Proposition.  which the Scriptures teach and allow for the true lively justifying faith, that, and no other, is the true, lively, justifying faith.  
But the Scriptures teach and allow that, and no other, 
Assumption,  for the true, lively, justifying faith, which resting only on Christ for justification by the only imputation of his righteousness, doth notwithstanding look upon the Moral Law of God as a rule of Christian conversation, and sanctification, acknowledging the conformity thereunto as a duty which God requireth of every true believer: according to that, Luk. 1.74.75. That we being delivered from the hands of our enemies, should serve him, etc.  
Therefore this faith and none other is that, which the Scriptures teach and allow for the true lively justifying faith.  
The Proposition is undeniable. The Assumption I prove. And first from the very giving of the Moral law in mount Sinai. For it was given in, and by, and under Christ the Redeemer. 
* Deut. 18.18.  As the Apostle saith, It was given in the hand of a Mediator: which Mediator was personally Moses: but typically Christ, of whom Moses was a type and figure. And Christ was that heavenly 
* Exo. 25.40. Heb. 8.5,  Pattern or Antitype, according to which were all those things delivered to Moses in the Mount; yea not only the Ceremonial Law, but also the Moral Law given by Christ himself, where he saith, I am the Lord thy God, which hath brought thee out of the Land of Egypt, out of the house of bondage? whereupon follows, Thou shalt have none other Gods before me. Thou shalt not make etc. For these words (I am the Lord thy God, whicb brought thee out of the Land of Egypt, out of the house of bondage,) are a preface to the whole Decalogue or ten Commandments, setting forth the Author of them unto us, not only by his name jehovah, but by that near relation of Confederacy, or Covenant of grace made to us in Christ, saying, Thy God. And that this is the very Covenant of grace made to us in Christ, under which the Law is given, appeareth by this, that the words of the Preface contain not only a history of that people's temporal deliverance from the Egyptian bondage: but also, and especially the mystery of the Redemption of all the true Israel of God by Christ, or their spiritual deliverance from the bondage of sin and Satan. This is a thing most clear, though few observe it. For was not the Paschall Lamb slain, and the blood sprinkled upon all Israel's door posts, and the Angel passed over them, and Egypt's firstborn were slain, and Gods firstborn delivered? And was not Christ prefigured thereby, as the Lamb slain from before the foundation of the world? Yea all those passages of God's people from Egypt to Canaan came to them in Types, as the Apostle saith. 
1. Cor. 10:  Besides other types, observe here two notable ones, which jointly are pregnant to our purpose: first of Christ's ascension: secondly, of sending the Holy Ghost. 1. the history in Exodus well observed makes it plain, that upon the 40th day after their coming out of Egypt, Moses, Aron, and Hur, went up into the Mount, where Moses hands are by Aron and Hur supported, while joshuah with God's people fight against Amaleck. Now Moses the Prophet, Aron the Priest and 
* Hur signifieth a Prince, and he was of the family and tribe of juda.  Hur the Prince (for so was his name by interpretation) all put together, were a type of Christ, who on the fortieth day after his resurrection, ascended into the Mount of Heaven, where, as our Prophet, Priest, and Prince, he holds up the hands of his intercession for his Church militant, while she fights with spiritual Amaleck, Sin, Satan, Antichrist, the World, the Flesh, etc. The other Type I note, was just 10. days after, which from Egypt makes 50. days, and that was the giving of the Law in Mount Sina, 
Acts. 2,  and therefore called the jews Pentecost, and we know, that on the day of Pentecost just 50 days after Christ's Resurrection, and 10 days after his Ascension, did the Father and Christ send down the Holy Ghost in his manifold gifts and graces, to lead his people into all truth, and to reveal fully the Law of Christ unto them. Now therefore the as the type, & thing typed are (for their use to the faithful people of God) one and the same thing: So as the ancient Isralites did all eat the same spiritual meat, and did all drink the same spiritual drink, 
1. Cor. 10.3.4.  for they drank of that spiritual rock that followed them; and that Rock was Christ: So that giving of the Law in Mount Sina, being a type of the coming down of the holy Ghost bringing & revealing the Law of Christ to his Church both of them in sum and use are to the faithful one and the same law; for though they differ in the manner of administration, and in the measure of manifestation, yet not in the matter itself, Christ being the sum and matter of both. And thus we clearly see, that the Moral Law given in Mount Sina, being given by jehovah our God in Christ the Redeemer, and that under the covenant of grace, being given to the Israel of God in the old Testament, to which the coming down of the Holy Ghost in the new Testament fully answereth; that it remains as a perpetual rule of a holy life to all God's people to the end of the world. So that here, by the way an invincible argument is hence drawn, to prove the perpetual morality of the sabbath to the end of the world, against all Antisabbatarians, because it was given under the covenant of grace to be kept. But we will reserve the further discussing of this point to the choice of all, lest the intermingling of it here should interrupt the main matters in hand.  
Objection. But the Apostle saith, The law is not of faith, How then comes the Law to be given under faith?  
Answer. The Law, in that place, is to be taken for the first Covenant, to wit, of works, given to Adam in Paradise in the state of innocency; which hath no communion with faith belonging to the second covenant, namely, of grace. But the Law, as it was given in Mount Sina, the literal veil being removed, was not delivered as the first Covenant, but as a rule of conversation to the faithful under the second Covenant.  
Objection. But the Apostle calls the giving of the Law in Mount Sina the first Covenant in opposition to the second. as Agar to Sara, the bondwoman to the free, Sina to Zion and Jerusalem.  
Answer. The Apostle compares it so only in regard of the literal kill sense, to which the Carnal jew was captivated, and thereby slain, while not looking unto Christ the Redeemer, that brought his people out of the spiritual Egypt and bondage, they sought to be justified by the works of the Law, which Saint Paul beats down the to ground in that Epistle to the Galatians. But to the believing jews the Moral Law was none other, but the sweet yoke and light burden of Christ, while they behold him as it were on the top of jacobs' ladder a Redeemer of his people by his own innocent blood, whereby he expiated all their breaches of the Law, fulfilling the Law for them. And in no other regard doth the Law in Mount Sina, and that in Mount Zion stand opposite, but as the letter to the spirit, 2 Cor. 3.6. while the carnal jews could not discern the pith of the spirit under the bark of the letter: or by way of comparison, the one excelling the other in the manner and measure of mynifestation, as 2 Cor. 3.10. Whereupon the learned and judicious Caluin upon those words, Gal. 4.24 faith, that the jews liberty was hidden under the veil of ceremonies, and of the whole economy, or dispensation of the Law, by which they were then governed: So that in external show nothing but servitude appeared. Yet the servile generation of the Law hindered not, but that the godly fathers, who lived under the old Testament, had for their mother the spiritual jerusalem, which is free. ●o that it was partly the jews blindness, and partly the veil covering those Mosaical mysteries, which made that Law in Sina seem to be no other, but the Covenant of works made with Adam in his Innocency.  
Question. But here by the way it may be asked, wherein doth the first Covenant, and the second chief differ?  
Answer. There are sundry opposite differences between the two Covenants.  
1 The first Covenant was of man's works: the second of God's grace, and these two in the point of justification are opposite one to the other. Rom. 11.6.  
2ly The first covenant was made with Adam, and all his posterity universally: the second only with Abraham's seed, called the woman's seed. Gen. 3.15. to wit, Christ, and all the Elect. so Rom. 4.1.  
3ly The first covenant stood upon man's own righteousness, the second stands upon another's righteousness, to wit, Christ's righteousness, made ours by imputation.  
4ly The first covenant stood upon the mutability of man's will, so as it was quickly broken: but the second stands firm upon the sure foundation of God's immutable will, good pleasure, and eternal purpose in himself, so as it can never be broken, being an everlasting Covenant.  
5ly The first was a covenant of justice without mercy: the second a covenant of justice and mercy together, justice fulfilled by Christ, and mercy extended in and for Christ to all the Elect.  
6 The first Covenant had no other reward revealed to the first Adam (from the Earth earthy) but what was confined to the earthly Paradise: but the second hath the Kingdom of Heaven set open in Christ (the second Adam, the Lord from Heaven) unto all the Elect.  
These and the like differences between the first Covenant and the second well considered, and conferred together, will plainly show, that the Law given under Christ the Redeemer in Mount Sina, was not that first Covenant of works. For besides the fore alleged reasons, there is mention made of God's mercy in the second Commandment; and of the promise of the land of the living, the Kingdom of Heaven tiped in Canaan, in the fifth Commandment. Which mercy and kingdom were not comprehended in that first Covenant of works. But so much of the first proof of our Assumption, which was, that true justifying faith though it rests upon Christ's righteousness only for justification, yet it looks upon the Moral law as a rule of Christian conversation, and acknowledgeth the obedience thereunto as a duty, which God requireth of every true believer.  
The second proof is in Math. 5. 
Read for this from the 16. verse to the end of the chapter.  Where our Master Christ in his divine sermon upon the Mount, expounddeth to his disciples, and all faithful hearers, and doth as it were give them a Commentary upon the Moral law, which the same Christ delivered to Moses in the Mount; which he sets before his scholars as a rule of the duties of sanctification, and christian conversation, 
Math. 5.20.  in which their righteousness they must exceed the righteousness of the Scribes and Pharisees, otherwise they could not enter into the Kingdom of Heaven. But how shall Christ escape the censure, as one that preacheth the dead faith? surely I know not, while his faithful Ministers preaching the same doctrine, are censured as preaching the blind, zealous, dead faith, and are called dogs for their labour.  
But because Christ preached and pressed the Moral Law as a rule of Christian obedience, and called that also their righteousness: therefore did he teach, or mean, that this was their righteousness in the sight of God? Nothing less. For he that said, 
Math. 5.20.  Except your righteousness exceed the righteousness of the scribes and Pharises, ye shall not enter into the Kingdom of Heaven: said also, When ye have done all these things that are commanded you, say we are unprofitable servants, we have done that which was our duty to do. Mark, he calls our obedience to the Law of God our duty: yet so, as we are not thereby justified. And yet we preach the same doctrine of our Master Christ, must be rated as Dogs, as preaching the dead faith.  
The 3d proof is from that exquisite form of Prayer prescribed by Christ, in the fifth petition, Math. 6, 12. Forgive us our debts, as we forgive our debtors. All sins are debts to God. All sins are breaches of the Moral Law: therefore the keeping of the Moral Law is a debt that we own to God. The Proposition is Christ's. The Assumption is the Apostles. So as nothing remains for the Adversary to deny, but the Conclusion.  
The fourth proof is from the Apostles words, Gal. 5.6. (that which the adversary also allegeth for the proof of his third position) In jesus Christ, neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love. Love to God, and to our neighbour is a duty we own to God, and to our neighbour. But the Moral Law is the rule of this love. Therefore faith working by love looks upon the Moral law as a rule of those duties of love we own to God and our neighbour. That love is a debt, the Apostle proveth, Ro. 13.8. Own no man any thing, but to love one another; so that is a debt, that we own one to another. And if love be a debt to man, then much more to God. Again, that the Moral Law is a rule of this love, the same Apostle proveth in the same chapter, v. 9 For this, Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not covet: and if there be any other Commandment: it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the Law So that the conclusion remains firm, that faith working by love looks upon the Moral Law as a rule of those duties of love we own to God, and our neighbour.  
The fifth proof is from the Apostles words Rom. 12.1. etc. I beseech you therefore brethren, by the mercies of God, 
Proposition,  that ye present your bodies a living sacrifice, holy acceptable to God, which is your reasonable service: And be not conformed to this world, 
Assumption,  but be transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, 
Conclusion,  and perfect will of God, etc. Now from this general exhortation he descendeth to particular duties, as so many branches springing from our reasonable service of God. From thence to the very end of the Epistle. Whence I argue thus.  
All Christian duties of love to God, and to man are branches of our reasonable service of God.  
But the Moral Law contains all christian duties of our love to God, and to our neighbours.  
Therefore the keeping of the Moral Law is our reasonable service of God.  
The Proposition is evident by the whole context of the Apostle in the foresaid part of his Epistle The Assumption is undeniable, proved before.  
The sixth proof is from 1. Thes. 4, 1. etc. Further more than we beseech you brethren, and exhort you by the Lord jesus, that as ye have received of us, how ye ought to walk, and to please God: so ye would abound more and more. For ye know what commandments we gave you by the Lord jesus. For this is the will of God even your sanctification, that ye should abstain from fornication. The exhortation is very forcible, and full of weight. He presseth it by the authority of the Lord jesus: he mindeth them of it, as one of those lessons he had delivered formerly by word of mouth, and they had received: he calls it a duty, How ye ought to walk: yea a duty to God, How ye ought to walk, and please God: he calls it a special commandment which he gave them by the Lord jesus as which the Lord jesus gave him in charge to deliver to them: he calls it the will of God: he calls it their sanctification.  
Now what is all this which the Apostle here aimeth at? What, but this: That ye abstain from fornication? Whence I argue thus:  

Proposition,  Abstinence from fornication is a part of keeping of the Moral Law.  

Assumption:  But this abstinence from fornication is a duty acceptable to God, is a doctrine to be taught by the Ministers of Christ, to be received by the people of God, is a commandment of the Lord jesus, it is the will of God, it is our sanctification, or a fruit and effect of it.  

Conclusion.  Therefore the keeping of the Moral Law is commanded of God, of Christ, as a duty to all true believers.  
To what part of this Argument will the adversary answer? To the Proposition? That he dare not: for the Law saith. Thou shalt not commit adultery. To the Assumption? That he cannot; for that is the Apostles, in the fore alleged place. Therefore I will conclude with this conclusion, That the keeping of the Moral law is commanded of God and of Christ, as a duty to all true believers. When I urged this argument, or the 
* as rhis. What soever is Gods will we should do, is our duty to do: But the doing of God's Law is Gods will we Should do, therefore it is our duty to do God's law, so fare as we are able. Now all this is plainly concluded by the Apostle. This is the will of God even your sanctification, that ye should abstain from fornication. To abstain from fornication is a part of keeping the Moral Law, and what is true of a part, is true of the whole, as jam. 2.10, 11.  like in form syelogisticall, out of this very place of the Apostle, to this our adversary occasionally face to face, and had, to satisfy his demand repeated it over twice or thrice: he could not give a present answer, but desired to have it written down. But I expect not an answer, because none can be given to this which is here written.  
No, can he not in all his budget find an answer? doth he not (as I hear he was wont to do at least) carry his trunk-hose full farse & stuffed with Protestant Authors, as Luther, Zanchee, Paraeus, with sundry others of good note, that with their grave authority and reverend names he may the more easily impose upon his credulous and ignorant Disciples, who admire that most, which they understand least: cannot he out of all these beat out an answer to these things; For of these he brags much in the conclusion of his letter. But till he can bring some, I will content myself to bring his bell-wether Author, even Luther, whose no less puissant, then elegant, and heavenly speech (wherewith I will for this time conclude this short discourse) shall run full butt upon, and push down all that he hath said for his pretended, counterfeit, false, heretical, scandalous, anabaptistical, libertine faith: Luther's words are: Admittimus quidem Mosen legendum, & audiendum a nobis, ut predictorem & testem Christi. Deinde ut petamus ab eo exempla optimarum logum & morum Cetaerùm dominium in conscientiam nullo modo concedimus ei; ibi mortuus et sepultus esto; nemoque sciat ubi sepulchrum eius sit: we indeed admit of Moses to be read & heard of us as a Prophet & witness of Christ: Again, that we may fetch from him examples of good laws and manners. But dominion over the conscience (to a man in the state of grace, as Rom. 6.10.) we by no means yielded him; there, let him be dead and buried; and let no man know where his sepulchre is. So Luther. And in his argument upon the Galatians: Sum quidem peccator, etc. I am indeed a sinner according to this present life, and the righteousness of it, as the son of Adam where the Law accuseth me, death reigneth and will devour me: but above this life I have another righteousness, another life, which is the Son of God, who knoweth not sin and death, but is righteousness and life eternal: for which also this dead body of mine shall be raised up again, and freed from the bondage of the Law and of sin, and together with the spirit it shall be sanctified. So both these remain while we live here, the flesh is accused, exercised, made sad and contrite with the active righteousness of the Law: but the spirit reigneth, rejoiceth, and is saved by passive righteousness; because it knoweth it hath the Lord sitting in heaven at the father's right hand, who hath abolished the Law, Sin, Death, and hath trampled under feet all evil things, hath led them captive, and triumphed over them all. So he.  
Now God forbidden, that I should glory, but in the cross of our Lord jesus Christ, by whom the world is crucified unto me, 
Gal. 6.14.  and I unto the world.  
For in Christ neither Circumcision availeth any thing, nor uncircumcision, but a new creature.  

15  And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.  
I thought here should have been an end. But as the Proverb is, 
16  One absurdity begets a thousand; as one of Lerna his 7 heads being cut off, 3 grew in the place thereof. 
Parua m●tu primo, mox sese attollit in auras, Ingred túrque solo, et caput inter nubila conduit. Monstrum horrendum ingens, etc. Virgil. Aenead.  Such is the nature of heresy, which of a small seed grows to be an hideous monster, if it be not strangled in the first conception. Like Fame, which for fear at first is small: but finding entertainment with Dame Credulity and loquacity, grows bold and big upon it. Or like a small leprous spot in the beginning, which quickly runneth over the whole body. Or like a drop of sweet poison, which at first goes pleasantly down, but in a short time insinuateth itself to the infecting of the vital spirits, and ceaseth not, till it hath wrought its mortal effect. Or like a Gangrene, or like a Canker, as the Apostle compares it. This Antinomian leprosy doth spread, and get strength, and boldness every day, even unto impudence & madness.  
And the reason it finds so many disciples to embrace it, because cutting off sanctification, denying it to be a duty, (as one of their Disciples said, Away with this scurvy sanctification.) and putting all upon an imaginary faith, and perfection in Christ: it becometh so much the more plausible to flesh and blood, which is so prone and ready to listen after any doctrine, that gives liberty to their untamed lusts. So that when such Disciples hear their teachers say, Believe only, and so be merry in Christ, sing care away to the duty of sanctification, away with mortification, Repent no more, for ye are perfectly justified, God seethe no sin in you, ye are perfectly saved, and the like: no marvel if being carnal, and they hypocritical persons, they catch at such doctrines, as may nuzzle them in their carnal lusts, as is too apparent by the fruit which groweth necessarily from such a root of bitterness, whereby many are defiled.  
For persuade a man once, that being in Christ, and so justified from all his sins, 
Montanistae omnem panitentiae virtutem è medio sustulerunt. Hieronead Marcellinam. Et lib. 2. adu●rsus jovinianum. se Centuria: 2. c. 5.  he hath no more need of repentance: and what a floodgate is opened to all impiety, when there is no more conscience of sin? Thus they revive the heresy of the Montanistes, who denied repentance to be needful. This they ground upon Heb. 6.11. Not laying again the foundation of repentance from dead works. Whence they conclude, that believers have no more to do with repentances, where as the Apostle there speaks of the Doctrine, not of the practice of repentance, reproving those Hebrews, that they were no better proficients i● Christ's school, when instead of being able to teach others, they were still A B C darians, having need to be catichized in the very common rudiments & known Principles of Religion, as Heb. 5.12. Again they say, that they are as pure from all sin in Christ, and as perfect in righteousness and holiness, as Christ himself is: alleging that in john. 1 john. 4.17. Herein is our love made perfect, that we have boldness in the day of judgement: because as he is, so are we in this world. Hence they conclude such absolute perfection to be in the believer, as in Christ now glorified in heaven. And therefore when they say, that a believer is perfectly saved in this life, they express themselves in plain words to mean, that a believer is perfectly glorified in this life, and that there is no difference between our state here and in heaven, but only in our sense and apprehension. I should not (I confess) have believed, that ever any man, endued with common sense and reason, would have so much as once conceived, much less uttered such a senseless and monstrous Paradox, had I not myself heard one of their Antinomian Ministers affirm so much to me and others together. For I ask him what difference there was between the state of grace here, and that of glory here after: he answered, none at all, but in our sense and apprehension. And thereupon another Minister ask him, whither we were perfectly glorified in this life: he answered, we were; whereupon I, abhorring such an insolent and Luciferian speech, presently avoided his company and further speech. To this height of pride are they come, who teach the empty and windy faith of justification against Sanctification, the fruit of a true lively faith. But are we perfectly glorified in this life, so as it differs not from that in heaven, but in our sense and apprehension? Then when a justified man sinneth, it is but in his sense and apprehension, if that; or rather, they are in this point without sense & apprehension of sin. Then when we are afflicted, diseased, and the like, it is not so indeed, but only in our sense and apprehension; because a man perfectly glorified can neither sin, nor suffer any sorrow, diseases, or death. Yea our faith is no more the foundation of things hoped for, and the evidence of things not seen, we have no longer hope of eternal life, but in our sense and apprehension; For we are already possessed of the thing hoped for, we are already perfectly glorified. O senseless stupidity! But they urge, As he is, so are we in this world; he is pure, perfect, undefiled, therefore are we so to. Therefore, say they, we are so perfect, as we cannot be more. But Saint Paul showeth plainly the meaning of St john, saying: 
2 Cor. 3, 8.  But we all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the spirit of the Lord. Now though from hence they would infer, that we have the same image of Christ's glory in full perfection: yet the next words (Fron glory to glory) plainly show, that though the state of grace be a glorious estate, as being an initiation of glory, being begun here in the soul: yet we go from one degree of glory and grace unto another, and never attain to full perfection, till this mortal shall put on immortality, and this corruption shall put on incorruption. 
1 Cor, 15. Rom. 8.29.  So that the image of Christ which we bear upon us here, is a conformity unto Christ our Head in the participation of his glorious graces, but in such a proportion, as here we are capable of, and as God hath distributed to every man the measure of faith. And the state of grace is in a perpetual growth here, as 2. Pet. 3.18. Ephe. 4.12.13. Psal. 84.7 The path of the righteous being a perpetual progress, like to the morning light, shining more and more unto the perfect day: Prou: 4..18. But why do I spend arguments against such as deny undeniable Principles?  
But thus we see, how a false and imaginary faith, whereof these men do dream, begets in them such damnable imaginations, & high presumptions, even to the destruction of grace, while they would stretch it beyond the line. No marvel therefore if they abolish quite any further use of the moral law, sith they deny Sanctification itself, as a duty prescribed and commanded in the law. Exo. 19.5.6. So that if the Doctrines of these men might prevail, what could be expected, but a deluge of Atheism and profaneness, and all lawless licentiousness and dissoluteness to overflow and drown the world? For they cry down and abolish all duties contained and commanded in the Moral Law, both towards God, and towards men. Do we think these men can be good subjects to their Prince, who deny they own him any honour in the way of duty enjoined by the commandment, 
1 Pet, 2, 17,  Honour thy Father and Mother; whereof one main branch is, Honour the King? And if they do not of duty honour their King on earth, how shall they honour their King in heaven? To instance in the fourth commandment: they quite abrogate the Moral Law to believers, and consequently the fourth commandment, which is the sanctification of the sabbath-day.  
But they reply, that the jewish Sabbath-day is abolished, and therefore Christians have nothing to do with the commandment, no more than the rest of the Decalogue. I answer: It followeth not: for though the jews sabbath day be abolished, yet there remains a sabbath to be kept of Christians, seeing that the commandment of the sabbath is Moral, and so no less perpetual, than all the rest. For if none of the rest of the commandments be abolished: then neither the fourth And so though the ceremonial part of the jews sabbath be abrogated, yet not the morality of it.  
Ob. But how, or wherein was the jews Sabbath day ceremonial?  
Answ. In two regards; first, because it was apppointed them to be a memorial of their deliverance out of Egypt, as Deut. 5.15. where the Lord saith. And remember that thou wast a servant in the Land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand, and by a stretched out arm: therefore the Lord thy God commanded thee to keep the Sabbath day. So that the jews were commanded to keep the sabbath day in a thankful remembrance of their deliverance from the Egyptian bondage; therefore the Lord thy God commanded thee to keep the Sabbath day.  
Ob. But in Exo. 20.11. the Sabbath day hath relation to the Creation.  
Answ. True, yet herein Deuteronomy Moses tells them, that even then, when this commandment was given the Lord had a special respect to the deliverance from Egypt; and therefore he saith, the Lord commanded thee, as referring to the time past, when the Law was given. And in that respect the Sabbath day was to them ceremonial. Secondly in regard of some ceremonies proper (as some say) to that Nation, being inhabitants of the Land of Canaan, a hot climate; as the not kindling of a fire on the Sabbath, as also the not dressing of their meat in that day, which was in remembrance of the Manna in the desert: whereof they gathered enough for the sabbath on the day before, God miraculously and plentifully providing it for them. But in very truth, & (so fare as I can yet conceive, till I be convinced otherwise by better reasons, than I have yet seen) that observance of not kindling a fire, nor dressing of meat on the sabbath (which was lawful & allowed upon all other festival days) was not so much proper to that people in regard of their hot Country and climate, as in regard of that Mosaical pedagogy and dispensation, under which that only people and Church was subjugated and subjected, so as this not kindling a fire, & not dressing of meat, was a mere Ceremony Mosaical, a type of the eternal sabbath, brought in by Christ in his resurrection, which puts an end to all sabbatical ceremonies, as these are, which typed the estate of the everlasting sabbath, wherein is no need of bodily provision. For in heaven, there shall be neither kindling of fire, nor dressing of meat, nor the like. Whereupon Isychius in levit. lib. 6. cap. 19 speaking of the Omer of Manna, which every one was to gather every day, and two before the sabbath, An Omer (saith he) was so much, as could feed one man. Hereby he would teach and instruct them of the intelligible rest, and end of the world, because than it was impossible to boil, or work, or gather. Some again limit the not dressing of meat ro the time of their travel in the Desert 40 years, during the Manna, and not to extend to the Land of Canaan, where the Manna ceased. And this lies not improbable, sith their journey in the wilderness was to type out the time of out heavenly Country, where all the provision for the body should cease. Some also restrain the not kindling of a fire to the work of the Tabernacle only (as Vatablus in Exod. 35.3.) but I see no probability hereof, seeing the Priests about the Tabernacle had liberty on the sabbath to perform their rites, as sacrificing, and the like. Yet (by the way) the abrogation of these ceremonies ought not Christians to turn into surquedry and excess of feasting, (as too many do) so abusing their christian liberty: but to be used with all sobriety, such as may not hinder, but help the holy spiritual duties of this day by a due refreshing of the body, for necessity, not for superfluity.  
Now these Ceremonies dying together with the whole Mosaical economy, which stood in types and Ceremonies, yet the Morality remains a perpetual survivor in, and with, and under the Gospel. For else, if the Morality of the Sabbath were antiquated and abolished, then also the whole Decalogue. But the Decalogue, or ten Commandments remain still in force, not only in their curse and full rigour to all transgressing Infidels, such as are out of Christ, but also as a rule of holy conversation to all true believers. And that the Moral Law still remains as a rule of Christian obedience to every true Israelite, appeareth by the very manner of giving of it in Mount Sinai. For it was given by the Lawgiver Christ the Redeemer of his people, who saith, I am the Lord thy God, which have brought thee out of the Land of Egypt, out of the house of bondage: and thereupon inferreth, Thou shalt have no other Gods before me, etc. Now the deliverance out of the Egyptian bondage what was it, but a type of our spiritual deliverance from sin and sathan by Christ? And therefore by his own argument it followeth, that the same Moral Law given by and under Christ to the jews in the old Testament, is propagated and perpetuated to all christians in the new Testament, and so consequently the Sabbath, as touching the morality of it.  
Thus the Moral Law is no less a rule to believing christians than it was once to the believing jews, all one joint spiritual seed of Abraham, to whose posterity this Law was given. And thus also by the self same reason, the fourth Commandment for the sanctification of the sabbath is still in force with the Christian Church, as well as the other 9 unless (as the Papists have by their sacrilegious practice nimmed away the second Commandment out of their vulgar Catechism, and by their corrupt glosses gelded the masculine sense of it in their Douai Bibles) we will take their part in the polluting and profaning the Sabbath, by denying the perpetual morality of it, and so leave but two Commandments for God (according to the Popish account) in the first Table; or rather none at all, when by this means there is no day allowed for his service, no nor means to teach us the true worship of the only true God, & the honour due unto his name, which means is the public Ministry of his word, together with public and private invocasion.  
So that the whole worship and service of God, and his saving knowledge for man's salvation (to speak nothing of bodily refreshing, and works of Charity, for the relief of the poor) having a necessary dependence, as touching the external means, upon the due observation of the fourth Commandment in the Morality o● it: who can deny the keeping of the Sabbath to be Moral, but he must withal procliame open enmity to God's worship, and man's salvation;  
Ob. But the Sabbath day of the jews being wholly ceased, as being buried in Christ's grave, wherein he rested all that day, and so fully kept it: of what force is it with christians any longer? or what morality remains of it to be observed by us?  
Answ. As the jews Sabbath day was a precise seaventh day, which no doubt was by successive revolution observed by Adam's generations from the seaventh day of the Creation, sanctified by Gods own rest, (for we read of it, in Exo. 16. which was before the giving of the Law in Sinai,) but with all had an addition of a new relation to the typical Redemption from Egypt, as we noted before, in which regard it was ceremonial: So (as ceremonial) it was subject to be abrogated, and changed from a Legal, into an Evangelicall Sabbath, which the Scripture calleth the Lord's day. Although some are bold to deny, that the Sabbath was at all observed by the Old Church, until Moses time, and so till the Law was given in Sinai. But this seems to be a groundless opinion, if not also Godless. For though the Scripture makes no mention of the keeping of the Sabbath, until Exod. 16.5. etc. yet both that mention goes before the solemn bidding of it in Mount Sinai, and doth also sufficiently infer, that the Sabbath was in use before that time, as being fiist instituted in Paradise. For elves, as a learned Divine of our Church hath noted upon this very occasion: It is absurd for any man to prepare a thing 2000 years, before the use thereof. And Exod, 20.11. the very reason and ground of man's observation of the Sabbath is there given to be Gods own institution of it, which was his actual sanctifying and blessing of it by his own resting on that day from the works of Creation. Though otherwise the fourth Commandment, being a part of the Law written in Adam's heart, needed not any express Commandment, more than the rest did; saving that this hath a Memento set upon it, as being most subject to neglect and profanation: and that the Lord himself was pleased to assign his own seventh day for rest and sanctification to those former ages. But to proceed: Here it may be demanded, what is that morality of the fourth Commandment, which yet is in force with christians? For answer: None will question (but the Antinomian, who altogether denyeth the whole Moral Law to be in force, so much as a rule to believers under the Gospel, the morality of the Sabbath to be yet of force and use with Christians. Only some differ both about the manner of it, how it is imposed, and how exacted of christians, and about the matter of it. For first, they deny that the fourth Commandment hath any thing to do with the Lords day, which is the christian Sabbath. Again they deny that the fourth Commandment reacheth further, then to masters of families, exempting servants from imputation of sin, in case they work at their master's command. Thirdly they deny the Lords day is by any divine institution, humane only, and therefore not of the same force with the fourth Commandment. Fourthly, (for the matter) they deny that the vacation and abstinence from servile labour, or the ordinary works of a man's worldly calling, is any part of the morality of the fourth Commandment, but a mere ceremony, and so abrogated. Yea they go further, and say, that howsoever the generality of that Commandment to keep a Sabbath, wherein God might be honoured, was Moral: Yet the speciality of it, namely to keep, First, one day of seven: Secondly, the seaventh: Thirdly, one whole day: Fourthly, with precise vacancy from all work, was merely ceremonial, and so the specialties of the Commandment are vanished, though for the generality of it, it is a law of nature and remaineth. So they. Here then be sundry things, which offer themselves to be scanned. And to make way, First where they call the bodily rest, observed once by the jews, a point of exact and extreme vacation from every kind of work, & which christians have nothing to do with all: This is but a buggbeare, or scarecrow to fright Childish christians from so much as looking back to the fourth Commandment, in the keeping of the Lords day. For first an extreme vacation was not exacted of the Church of the jews; as in case of extremity, or urgent necessity, they might work, yea for the saving of a poor Ass' life, by pulling him out of the pit on the Sabbath day; as our Saviour convinceth the carping jews.  
How much more in extremities of more importance, as the quenching of a scathe fire, or defending of their City, or Country, by repelling the invading, or beleaguring enemy? yea in such cases not to bestir themselves, and to use their utmost labour and skill, not only turned into superstition, but many times proved their bane and ruin. Among sundry instances in this kind, 
josephus' Antiq. of the jeases, lib. 12. c. 8 soli. 14. 8.  this is one: that the jews on the Sabbath being assailed by their enemies, would neither make resistance, nor yet so much as close up their cave's mouth to defend themselves, and so their lives became a spoil to their enemy's cruelty. So superstitiously observant were they of the Sabbath, as if God had made it to be a snare for them, whensoever the crafty enemy should take that opportunity to invade them so as in case of extreme necessity, as to save life, yea a beasts life, the Commandment was not strictly obligatory; much more in spiritual observance, touching God's worship, as the Priests slaying of beasts for sacrifice, and the like. Extreme vacation than was not exacted of the jews in their keeping of their Sabbath.  
Again, we shown before, how the prohibition to the jews of kindling a fire, and dressing of meat on the Sabbath was peculiar to that Nation, or rather Church, and was a type and ceremony. Nor was it extreme, because they lived in an hot climate, wherein their was no extreme necessity of fire for one day, which they were to supply: by their spiritual fire of holy zeal in a due observation of the Sabbath. Though some are of opinion, that this prohibition of kindling a fire reached only to such fires, as were used about servile works, and not about their necessary food. But I will not blow the coals of this controversy in this point at this time, having showed sufficient reason already of this restraint. Only this I add, if it were a burden, laid upon the shoulders of that Pedagogy of Moses: it was to teach them and us, to put a difference between that hard yoke of the Ceremonial Law. Acts. 15.10, and that sweet yoke, and light burden of Christ, Matthew, 11.30.  
In the next place, where they say, that one whole day for the Sabbath, or one seaventh day, or one day of seven, was merely Ceremonial: I would ask them how the memorial of the Commandment could be kept, without a special time or day? unless they will say, that the morality, being perpetual, is not tied to any one day. But seeing the Moral Law cannot be kept by the Church in this world, without time (for as the Preacher saith, 
Eccle 3.1.  There is a time for every purpose under the Sun) and this time of keeping the fourth Commandment is limited by God to the 7th day: how can this day be separated from the Sabbath, as being an inseparable circumstance of the substance of that Commandment? Yea, so inseparable by divine appointment, as God's wisdom did best know the Sabbath cannot be solemnly kept, unless it be one of the seven, I say not, one fixed day of seven to last for ever from the Creation to the end of the world without alteration; for so it was ceremonial in the old Testament: but the proportion of a seaventh part of our time decreed by Gods own institution and perpetually annexed to the morality. And the Lord who limited a seaventh day for rest, and to be kept holy, hath no where left it arbitrary to man, to allow what day or proportion of time liketh him for that purpose beyond the number of seven. For as God hath reserved a tenth of our goods (though we own him all that we have) as sacred to himself, and by means whereof he sanctifies all the 9 parts to our use: so also a seaventh of our time (though- the whole time of our life is to be spent to his honour) for the sanctification of our whole life. And both these serve jointly for the more commodious, complete, and solemn administration of his worship and service, which also redounledeth not only to our temporal, but spiritual and eternal good. Nor is it now in man's power to alter the Lords day into any other seaventh day of the week, sith it is Christ's own Ordinance, and therefore undispensable.  

Inuij Praelect: in Gone 2.2  The learned junius on Gen. 2.2. concerning the Sabbath thus speaketh: Haec lex, etc. This Law (of the Sabbath) is natural, having a ceremonial designation of one day affixed unto it. This seaventh day, added of God, is not natural, but positive. A seaventh day is natural, and remaineth, but the seaventh from the creation apppointed of God, is positive, instead whereof the Lords day succeedeth in the christian Church, called the first day of the week, and the Lords day, Reu. 1.10. celebrated, Acts. 20.7. &. 1, Cor, 16.2. Causa mutationis, etc. The cause of this mutation is Christ's resurrection, and the benefit of restoring the Church in Christ: the commemoration of which benefit succeeded the memory of the creation, not by humane tradition, but by Christ's own observation and institution; who both on the day of his Resurrection, Et octavo quoque die, and on every eight day, until his ascension into Heaven, appeared to his Disciples, and came into their assembly. And the same was done by the constant observation of the Apostles and Disciples, and of the Church of Christ, to which by the institution and example of Christ the Apostles delivered the observation of the Lords day which is well set forth by Cyril. lib. 12. in johan. cap. 58. by Augustine ad Casulanum, Ep. 86. et ad januarium Ep. 119. cap. 13. And therefore chrysostom in his fift sermon of the Resurrection writteth, that of old in the Primitive Church this day was called by three names, The Lord's day, The day of bread, and the day of light. The Lord's day, because in it, being a solemn memorial of Christ's resurrection, they attended to his word and worship: the day of bread, because in it the Sacrament of the Lords supper was administered: and the day of light, because on it was observed the administration of Baptism, For the ancients called Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, illumination and the day of Baptism diem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day, of lights; and the Baptised were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, New illuminates. Wherefore sith the Lords day by Christ's Act, example, and institution, by the most constant observation of the Apostles and the ancient Church, and by the testimony of Scripture, hath been observed, and put in the place of the jews Sabbath: ineptè faciunt, etc. They do absurdly, who affirm that the observation of the Lords day continues in the Church by Tradition, and not by authority of the holy Scripture, that by these helps they may (si Deo placet) support the Traditions of men. So he.  
Thirdly, where they say, that the generality only of keeping a Sabbath, was Moral: this generality or morality must either now be quite lost: or else doth necessarily import some special day for christians, wherein solemnly to keep this morality (unless we be bound every moment or day of our life to keep it) as well as for the jews of old, by Gods own limitation.  
But fourthly they say that the vacation and abstinence from servile labour, or the ordinary works of a manes worldly calling, is not any part of the morality of the fourth Commandment, but a mere ceremony, and so abrogated. This is a strange Paradox. For then the whole observation of the sabbath as touching the rest of it, was a Ceremony: and where is then the morality of it? stands not the morality of it in corporal rest, and spiritual exercise? Or else tell us wherein? Nay certainly that cannot be a mere ceremony, which lasteth for ever. But vacation and rest from bodily labour lasteth for ever, even in Heaven, in the keeping of the eternal Sabbath; as the. Apostle saith, Heb: 4.9.10. And Revel: 14.13. And in heaven there is no please for mere ceremonies. Therefore vacation from labour on the Sabbath is no mere ceremony, but one special part of the morality commanded in the Sabbath. So that to rest from labour is of the very essence of the Sabbath, which is therefore called Sabbath or rest, because one chief part of the observation of it stands in rest.  
Ob. But they object: That the Commandment of the Sabbath is not moral because it binds not to all times and to every day, as well as one in the week.  
Answ. Though the external solemn rest of it binds but for one day in the week, yet the due Sanctification of it is such, as it reatheth to the Sanctification of the whole time of our life, yea to the Sanctifying of our persons, acsions, affections, etc. by the right use of the means, as the Word and Prayer. For (as we said before) as God by reserving and consecrating the tenth of our goods, thereby sanctifies all the 9 parts unto us: So by setting apart and hallowing the seaventh of our time to his service, he extendeth sanctification to every day of our life, that therein we might be holy. Again, affirmative precepts cease not to be moral, because they bind not, ad semper, to all times: it sufficeth they bind semqer, all ways, in their due time and place.  
Fiftly, they deny, that the Lords day, the christians Sabbath, hath any relation to the fourth Commandment, of the Sabbath day, as succeeding in the place of it. And their reason is, because (say they) the Lord's day is not by any Divine institution, but humane only, and therefore not of the same force with the fourth Commandment. This assertion, & reason is no less unresonable and peremptory, than the former. How? The Lord's day not of Divine institution, but humane only? Ecclesiastical they grant, though Apostolical they name not; but in no case divine; that they expressly and stiffly deny. First therefore we will prove, that the Lords day is of divine institution: Secondly, that it succeeds in the place of the Sabbath, and so beitng of divine instituiton, hath the force of a Commandment. First, that it is of divine institution, thovigh we have no express Word of Christ, yet we have his Act, & work for it, Which is ever as good as his word. We shown before, how God's Act in his resting in blessing and sanctfying the Sabbath or seaventh day, was his institution. For to what end did he bless and sanctify it? For, himself? what needed he? No surely for man, for whom the Sabbath day was made to rest in, as well as the sixth to labour in. For the Sabbath was made for man, saith the Lord of the Sabbath.  
This institution was in Paradise. It stands indeed, Gen. 2.2. before the fall of Adam. But if Adam fell the same day of his Creation, being the sixth day, as the best Divines think: than it is set by way of anticipation, or Hysteron Proteron; and so this seventh day began next after the Fall. when the son of God incarnate was clearly promised, in which respect the Son of man Christ, was Lord of the sabbath day being the Institutor of it, under whom Adam began his spiritual life in the observation or sanctification of the Sabbath. And then (I doubt not) he began to Sacrifice, as he taught his sons afterwards, as we see Gen. 4. it being not unprobable, that those skins, wherewith God clothed Adam's shameful nakedness, were of the Sacrifices, which God taught him now under Christ to offer, as a type of Christ clothing us with the robe of his righteousness imputed to us, and merited for us by the sacrifice of his death, which sacrificing shall we deny to be of divine institution, because we find it not there expressly commanded? Otherwise it had been will-worship, and so abominable, whereas God had respect to Abel and to his offering. And that he respected not Cain, it was on cain's part for want of faith. Heb 11, 4 And why should not man then in the state of inocency have a Sabbath to rest solemnly in, and to be vacant for God's worship, as he had a task (though not toilsome) laid upon him to dress the garden, and so much the more, being now cast out, having a hard and sore toil imposed on him to till the ground, whence he must eat his bread with sour or brackish sauce, to wit, the sweat of his face? Other wise, if he had had no Sabbath to rest in, his state had been most miserable, as attended with incessant toil and travel. And when (in most likelihood) did Cain and Abel bring their sacrifices? Most likely on the Sabbath. For the text saith Mikets iamim in the end of the days, which some refer to the end of the year, 
Gene. 4.3.  as Ex. 22.16. and why not also may it be meant of the end of the week days? But I will not contend. Thus Adam no doubt, had the Sabbath, not only before his fall, written in his heart, but after his fall a special day even the seaventh assigned him under Christ the Redeemer, the Lord of the Sabbath And Gods own act in resting from the work of Creation, and in blessing and sanctifying the Sabbath day for man's use and comfort, was warrant enough to make it of divine institution, without any other express Commandment. The like we say of the Lords day. That which gave it a stamp of divine institution, was the Lords own Act in blessing and sanctifying this Lord's day with his blessed and glorious Resurrection, when now he ceased from the work of Redemption, a greater and more glorious work then that of Creation; now beginning also, and consecrating the eternal Sabbath. So that this very act of Christ was a sufficient consecration of this day, as the Sabbath of our Redemption; and therefore justly styled by the Holy Ghost, the Lords day, because consecrated not only to him, but by him as the author of it. Therefore also is he rightly entitled Lord of the Sabbath day of the jews, as alone having a power to abrogate that, and to initiate this day. For in like manner the Sabbath is called Gods own Holiday, (Isay. 58.) and the Sabbath of the Lord our God, (Exod. 20.) which hath relation to Christ the Redeemer. Exod. 20.2. to show, that he is the Lord, and institutor of it. So that it belonged to him alone to cancel the old, and to consecrate a new Sabbath to Christians, in memorial of a better Creation, and as the entrance & iniatition to the eternal Sabbath. Again, observe how he honours this day. For the very day of his Resurrection, his Disciples being assembled, he presents himself personally unto them, comforting and confirming them with the sensible evidence of his Resurrection, and breathing on them the gifts of the Holy Ghost. And, because they should take special notice further of this day, just eight days after, when this day came about again, he appeared to them the second time where they were assembled, and standing in the midst of them, as Lord of his Church, salutes them with his peace, and shows them many signs for the fuller confirmation of his Resurrection. And yet for the more abundant confirmation of the consecration of this day, after his Ascension he sends the Holy Ghost on this very day 50 days after his Resurrection, whose powerful presence was an evident sanctification of this day by his manifold gifts & graces to his Church unto the end of the world. And, it is specially to be noted, that on those days, wherein Christ appeared to his Disciples, and the Holy Ghost descended, they were all assembled solemnly together in a holy communion in prayer, and other sacred duties: So that Christ's twice appearing unto, and the Holy Ghost descending visibly upon his Disciples when they were assembled, and all upon this day, was warrant sufficient for the Apostles, and so for the succeeding Churches, to continue the sanctification of this first day of the week by their holy assemblies, and exercises, as Prayer, Preaching, administering the Sacraments, Alms etc. They saw, that this was the special day selected and sealed by Christ, and the Holy Ghost (For in the mouth of 2. or 3. witnesses shall every word be established) for public sacred assemblies, wherein they might expect Christ's presence, by his spirits influence, in sanctifying his people in their holy exercises on that day. Hereupon it grew a perpetual Ordinance, not first constituted by Apostolic authority, but seconded and followed by them in their practice, as Acts. 20.7. and 1 Cor. 16.2 upon which place Master Perkins judiciously observeth, that Paul commanded nothing as an ordinance to be observed by the Church, but what he had from Christ. But to make collection for the poor every Lord's day, or first day of the week, as a consequent or concomitant fruit of other Sabbath-duties, as Preaching, Prayer, Sacraments, was (saith he) a constitution Apostolic, and so of divine authority; and therefore no mere humane institution. And we say, that the ground and cause hereof was Christ's Resurrection. So as it is a gross Solecime in Divinity to admit an Institution to be Apostolic, & yet to deny it to be of divine authority. Thus the first day of the week, the Lords day grew to be the day of holy assemblies for Christians, from that first day of the week, wherein Christ rose again, and appeared to his Disciples, as we have touched. And from this spring did the ancient Fathers derive the sanctification of this day, as by so many continued streams of succession. Saint Augustine saith, Dies Dominicus, etc. The Lord's day was not to the jews, 
Aug: januario Epis. 119. c 13.  but to Christians declared by Christ's Resurrection, and from that began to be kept holy. And elsewhere Proepenitur dies Dominicus Sabbato, etc. The Lord's day is preferred before the Sabbath, by the faith of the Resurrection, 
Aug. Ca sulano Presbytero Ep. 86.  not by the fashion of refection, or licentiousness of drunken mirth. And again, Domini Resurrectio, etc. The Lords resurrection hath promised us an eternal day, and consecrated to us the Lord's day; And Ambros, Dominica nobis etc. 
De verbis Apost ser: 15-  To us the Lord's day is so honourable and sacred, because in it the Saviour, as the sun arising, dispelling infernal darkness, hath shined forth in the light of his resurrection. And for this cause, 
Ambros: ser: 61:  this day of the men of the world is called Sunday, because Christ the Sun of righteousness arising, did enlighten it. But what need we seek a cloud of witnesses, of men, when we have divine Sarrs in Scriptures (though shining in a dark place, till the day did dawn) which may give us sufficient light to direct us to this day? For first it is apparent that the seaventh day which was commanded the Israelites of the old Testament to celebrate for the Sabbath, was given them in memorial of their deliverance from the Egyptian bondage, as we noted before out of Deu. 5, 15, And thus it was ceremonial and subject to be changed into another day, to wit, the Lords day, which should succeed in memorial of our Redemption and deliverance from our spiritual bondage, whereof that corporal was a type, which Redemption and deliverance was finished in Christ's Resurrection; and therefore who should have power, but Christ, the Lord of the Sabbath, to change the Sabbath into the Lord's day?  
Again, another remarkable place we find in Leu. 23.10, etc. where the sheaf of the first fruits was to be waved by the Priest before the Lord the day after the Sabbath. This sheaf of the fruits was a pregnant type of Christ's rising again, 
2 Cor: 15, 20. Levi: 23.11.  the first fruits from the dead. This sheaf was to be waved the next day after the Sabbath, and not else. This was fulfilled in Christ's resurrection, wh●ch was the day after the Sabbath, and because this Sabbath was chiefly meant of the Passeover, which was a high Sabbath, to be sure, it was a double Sabbath, (the Sabbath of the Passeover concurring together) wherein Christ rested in the grave. The very next morning was Christ, the first fruits, waved before the Lord, when in the Earthquake he rose from the dead the first fruits of them that sleep. This was the sheaf of the first fruits, which was accepted for us, 
Rom: 4, 25 Rom: 11.19.  for he rose again for our justification? And if the first fruits be holy, the lump is also holy. And the meat offering of this day was twice as much, as upon any other day, even two tenth deals; whereas the rest had but one, which is a matter worthy of heedful observation. This typed and signified some thing extraordinary as touching this day's oblation. And the offering was made by fire unto the Lord for a savour of Rest, as the Hebrew hath it. This prefigured the Rest of this day of the sheaf of first fruits, of Christ's resurrection. And this rest had relation not only to Christ, who now had finished the work of Redemption: but also to all the Redeemed. For from this very day of the sheaf of first fruits, they were (Levit. 23.15.16.) to reckon 7 Sabbaths or weeks complete, which inclusively containeth 50 days, and so the seaventh first day of the week next after the Sabbath, they must offer a new meat offering unto the Lord. This was the feast of Pentecost, which being fully come (Act. 2.) the Holy Ghost came down visibly upon the Church, so fulfilling that typical prophecy, 
* Levit. 23.17:  or Prophetical type. And this meat offering of loaves, and the like, being called also a first fruits unto the Lord, signified and prefigured that First fruits of the Church of the new Testament, offered, consecrated, and sanctified unto God that very day, wherein the Holy Ghost descended. For behold two wave loaves, moulded up of so many grains, the one of the jews, the other of the Gentiles, both one offering, being a collection of all the Nations under Heaven, even the Catholic Church representative, were the first fruits unto God, and unto the Lamb, sanctified in Christ the first fruits. These are those wave-loaves, 
Isychius Praesbyt, Hirrosol. in Levit 23, Planius ergo Legislator suam demonstran volens mentem ab altero die Sabbati numerari praecipit 50 dies, Dominicum Diem proculdubio volens intelligi. Hic enim est altera Dies Sabbati.  that are holy to the Lord, for Christ eur High Priest: Levit. 23.20. and this offering became a savour of rest, v. 18. as we shown v. 13. noting still the rest of this day. So as this self same day is solemnly proclaimed to be an holy Convocation; Therein no servile work is to be done: & this to stand as a statute unrepealable. Hereupon Isychius saith: Therefore the Lawgiver willing more plainly to express his mind, commanded them to reckon from the next day of the Sabbath 50 days, thereby willing without doubt the Lords day to be understood. For this is that next day after the Sabbath. For which cause (saith he) the Holy Ghost came not down in any other day of the week, but in that day of the Resurrection, wherein the sheaf of first-fruits was waved before the Lord. Thus we see how the day of Christ's Resurrection, is made solemn and sacred not only by Christ himself, but by the Holy Ghost sent down from heaven, sanctifying this day for holy Convocations, or public assemblies of God's people for his public service, and this to stand as a perpetual statute to the end of the world; having also evident and ample testimony from the Mosaical Law, and those Evangelicall types. whence we conclude with M. Perkins his argument, in his Cases of conscience, pag. 113. That which is prefigured, is prescribed. But the Lord's day was prefigured, Levit. 23.10. therefore it is prescribed and instituted of God.  
A third place we have Psal, 118.24: where the Prophet speaking (v. 22.23) of Christ's Resurrection, he addeth, This is the day, which the Lord hath made, we will rejoice, and be glad in it. This is a plane Prophetical institution of this day to be solemnised under the new Testament. For first, the Lord hath made it, that is, appointed, and set it a part, by marking it out with a glorious work. And secondly, it is so taken of the Church of God, who saith, We will rejoice and be glad in it, which showeth the festivity, & grateful solemnity of the Lords day. And although many take this day for the whole time under the Gospel (as 2. Cor. 6.2:) yet none do exclude or deny the particular acception of it for the Lords day. St. Ambrose understands this to be the Lords day, the day of the Lords Resurrection; which day (saith he on Psal: 47, Titneus) hath its holiness from the Lords Resurrection. What shall I say of Circumcision, which was limited to the eighth day; looking upon Christ's Resurrection, which was the eighth day; Circumcision, being a sing of that hollines Christ brought unto us in the day of his Resurrection, who rose again for our justification. But let this suffice. Thus hath the Lord's day not only real institution by Christ himself, but also testimony from the Law and the Prophets. And thus, as Hugo saith, The fathers of the old Testament observed the septenary number, or the seventh of Days, weeks Months: Years we of the New, the octonary number, or the eight day, to wit the Lord's day, for the reverence of the Lords resurrection, and of the sending of the Holy Ghost, Hugo in Psal. 1●9.  
Ob. But here it is objected, that the Lords day hath no divine institution, but merely an hamane and Ecclesiastical. For else how came it to be instituted by Constantine the Great, who made a Law, and prescribed limits for the keeping of it? The like also did other Emperors, Princes, and States, Counsels, and Synods in several ages.  
Answ. This is no good argument, that because pious Princes make Laws for the keeping of the Lords day, therefore it is not of divine institution. For so good Princes make Laws against Adultery, etc. Therefore the forbidding of these sins is it not of divine institution? King Darius makes a decree, that in every Nation of his Kingdom men tremble before the God of Daniel, etc. therefore is not this Law of divine institution: Thou shalt worsbip the Lord thy God, and him only shalt thou serve? And because Tiberius Caesar would have the Roman Senate pass a Decree for the deifying of Christ, or ranking him among their Gods,  Christ was not God? whereupon saith Tertullian, Ergo nisi homini placucurit, Deus non erit Deus: therefore if it do not please man, God shall not be God.  
But it became Christian Princes, when they saw how subject the Lords day was to be profaned with all licentiousness, and how prone carnal men were to leap over all the banks and bounds, which God had set to keep them in: for to help to make up the breaches again, and to strengthen the divine ordinance by their humane and penal constitutions, as we see our noble Kings of England have done, by name, our pious King Charles, whose reign hath been honoured with a religious Law for the better keeping of the Lords day, if laws were as well kept, as they have been wisely, piously, and justly enacted by our Progenitors.  
Yet because, notwithstanding all Laws, divine and humane, this holy day of the Lord is for the generality of men little regarded, as not requiring the like sanctification of us, which the Sabbath did of the jews: let us further show what a reverend esteem the ancient holy men in former ages had, and what pious rules they gave, concerning the religious keeping of this day. We have noted some of their excellent sayings a little before: we will add a few more. And first we observe, that they ever did use to call the Lords day, by the name of the Sabbath, Obseruamus sabbatum, 
Aug, Contra Adamantum. c. 15  hoc est Dominicam, in signum nempe aeterni sabbati: We observe the Sabbath, that is the Lords day, for a sign of the eternal Sabbath. The same Augustine in his 95 sermon de Tempore, saith, They which in the observation of the Sabbath, do not apply themselves to good works and prayer, which is to sanctify the Sabbath, (and sanctification is where the Holy Ghost is) are like to the small flies bred of the mud, which disquieted the Egyptians. And elsewhere (upon those words, 
Aug de Conseusu Euang. lib: 1. c. 77.  Math. 24.20) Pray that your slight be not in the winter, nor on the Sabbath day, he saith, by winter is signified the cares of this life, and by the Sabbath gluttony and drunkenness; which evil is therefore signified by the name of Sabbath, because this was, as now it is, the wicked custom of the jews on that day to swim in delicacies, while they are ignorant of the spiritual Sabbath, For the jews do servilely observe the Sabbath day unto riotousness. and drunkenness. How much better were it for their women to spin, then on that day to dance. And thus while they carnally kept the Sabbath, they knew it not, saith he. And Melius tota die foderent, etc. The men were better to dig all that day, then to tread is out in dances and measures, Again, the Sabbath (to wit, the Lords day) is more commanded us, than the jews. They celebrate the Sabbath servilely, but we spiritually? And how spiritualy not in chambering & wantonness, not in gluttony & drunkennesse. For these are forbidden Christians any day, much more on the Lords day, For it were better to plough & harrow, to spin & carded wool, which in themselves are lawful, then to do those things on the Sabbath or Lords day, which christians should blush at, and be ashamed of to do at any time, as to dance, to revel, to hear plays, to go to masking and mumning, and the like, which are exercises fit for heathen, than christians, for Bacchanals, than such as celebrate the Lords Festival. How then is this day of the Lords to be kept? Neither as the Eneratites, Aeriancs, and Aerians, who fasted all the Lords day but madly reveld on other festivals. These are extremes and therefore to be avoided. How then? As the christians did in justin Martyrs days of old, who saith, Die solis, etc. On the Sunday, or Lords day, 
justin Martyr Apol. 2.  are the christians assemblies of Citizens and Countrmen, where the writings of the Apostles and Prophets are first read; then when the Reader hath done, the Master of the assembly the chief Minister useth words of exortation, his inviting them to the imitation of things honest. The richer sort, who are willing, do contribute to the relief of the poorer, every man according to his mind and means, and the Collecta, or collections are deposited with the chief Minister; he therewith succoureth the Orphans and poor etc. This is that day, wherein God created the world, and Christ rose again from the dead. So he. And Saint Chrisostom upon the Apostles words, 1 Cor. 16.1, Behold (saith he) How fitly the Apostle raiseth his exhortation from the consideration of this day of the week, as being the fittest day, wherein to exhort unto alms; as if the Apostle had said, Remember what things ye have obtained this day, unutterable good things, yea the very root and spring of our life stands in it. Not that it is a fit day only for giving of alms, but that it hath a rest, and is free from worldly affairs, and the mind being vacant from molestations is the apt & more inclinable to mercy, and it brings with it a great efficacy in the use of the celestial Ordinances. And Saint Augustine: Omni Die Dominico, etc. Every Lord's day come to the Church, and spend not the day in pleading, and brabbles, and idle chat, but with silence hearken to the word of God, and pray for the peace of the Church, and for the pardon of your sins, etc. And Bernard saith. out of Esay. 58.13. He calleth the Sabbath (saith he) not only a delight, but he addeth, holy and glorious to the Lord. Nor let the Sabbath slipped away with sloth, but in thy Sabbath work the works of God. And in the Synodal Epistle of the second synod of Matiscon, we have these words: Custodite Diem Dominicum, etc. Keep the Lords day, which hath a new brought you forth, and hath freed you from all sins; as being that day wherein Christ rose for our justification. Let none of you be vacant to minister fuel for suits in Law, let none plead causes, let none draw upon himself such a necessity, as to compel the cattles to bear the yoke .. Be all of you taken up with hymns in praising of God, being content in mind and body. Let every one hasten to the next Church, & their humble himself on the Lord's day with prayers and tears. Let your eyes and hands be all that day open to God. For that is a perpetual day of rest, that is made known in the law & the Prophets, being insinuated unto us by the shadow of the seaventh day. Just it is therefore that we do unanimously celebrate this day, by which we are made that which before we were not. Let us perform to the Lord a free service, etc. Not that the Lord requires of us, that we should celebrate the Lords day with bodily abstinence; but he requireth our obedience, by which, trampling all terrene actions under our feet, he may mercifully lift us up even unto Heaven. If therefore any of you shall slight or contemn this our wholesome exhortation, let him know that for the quality of his demerit he shall be punished of the Lord, and henceforth implacably under the sacerdotal indignation. If he be a Lawyer, he shall be dismissed of his pleading without recovery; if a Countryman or servant, he shall be sore beaten with clubs: if a Clerk, or so, he shall be suspended six months from his Fraternity, etc. And in the Council of Dingelfing On the Lord's day let men be vacant for divine rest, and abstain from worldly and profane business. He that this day shall do any work about the Cart, or otherwise, let his oxen be confiscate. If he shall proceed on obstinately, let him be made a bondslave. And Charles the great in his constitutions forbiddeth markets to be kept any where on the Lord's day; nor any servile works to be done therein. We might be infinite in such like instances of pious constitutions for the solemn and sacred keeping of the Lords day; but let these suffice by the way.  
Only one thing remains to be resolved, whether the fourth Commandment reach unto servants, as well as unto Masters of Families, some would restrain the Commandment only to Masters excluding servants thus far, that in case a Master command his servant any servile work on the Sabbath, or Lords day, the servant therein obeying his Master, is not answerable to God, as a trangressour of God's Commandment, but his Master only is in the transgression for so commanding. This is a strange piece of Logic: A Master in commanding his servant transgresseth God's Commandment: and yet the servant obeying his Master therein, transgresseth not. Doth not the case hold a like in other relations, as between Prince and subject, spiritual Pastors and People? yes say they. But how? Thus: God (say they) hath commanded all men to honour their Parents, & the Parents of their Country stands in the first, ranke-True who denies it? But what follows there upon? This, say they: The Son of God hath commanded all Christians to hear the Church, and under forfeiture of communion of Saints; but they that deny the Canons of the Church, or Edict of the Prince, hear not the one, honour not the other: therefore they that transgress either of these Constitutions, transgress also consequently, though not immediately, the commandments of God, yet neither of both are transgressed by servants, if they work by their Master's commission, and not of their own election; for neither doth the one Law, or the other, neither the Canons of the Church, nor Edicts of Princes give liberty and warrant to servants to be rebellious to their Masters touching point of service that day, more than others. To this purpose they argue, that deny the keeping of the Lords day to have any dependence upon the morality of the fourth Commandment. Here be prege reasons, which would not lightly be passed over. Therefore a little to examine the mettle of these men's reasons: first we must remember, that not only on the Lord's day; servants obying their Masters, in deoing servile work therein, are guiltless (for so they have evation for it, by denying the Lords day to be of divine institution, and rest therein to be any moral duty) but they deny also, that the fourth Commandment did bind any jews, but only Masters of families, and not those under them. For (say they) the Commandment was given only to masters, and not to servants standing in relation to their masters, in case they should impusote any servile labour upon them. It is true the Commandment was given principally and immediately to masters, that not only themselves should keep it, but they should look their whole family kept it. Yet in case the Master should neglect his duty herein, and instead of commanding his family to keep the Sabbath, should enjoin them servile work: doth not the Commandment take hold of the servant? What? Is the servant an Ass, or sot, to yield blind obedience to his master commanding against God? Or is he such a slave, as he hath not a soul to answer for to God, as well as his master? Or being his Master's servant, is he thereby, exempted from being God's servant? saith not the Apostle, He that is called in the Lord being a servant, is the Lords freeman? Likewise also he that it called being free, is Christ's servant? Indeed the Master's sin is double, not only in permitting, and communing but compelling, or commanding his servant to work, when God commands to rest: but yet the servant obeying his master herein unjustly commanding, commits a single sin at least against God, if not also double, while he preferreth his earthly, master's Commandment, before his heavenly masters. But this (say they) is Petitio Principij, if God's Commandment reach not to servants. But we show it doth, if servants be not unreasonable beasts, or blind Asses. Nor ought the Master's Commandment to be of force, yea it hath a mere nullity, if it be contrary to God's express Commandment. So that in such a case for a servant to obey his Master, is against and above God to set up an Idol, which is nothing in the world, and such servants slavishly observing Sabbatum Asinorum the Sabbath of Asses, do justly deserve the whip for the Ass' back: or that censure forementioned in the second synod of Matiscon, If a servant or rustic do break the Sabbath, let him be sound dry basted with clubs. But (say they) the son of God hath commanded all christians to hear the Church, not to despise her Canons, or Prince's Edicts.  
True. But is Christ's command absolute, and without limitation, namely to obey Superiors actively, whatsoever they command right or wrong, for or against God? what if the Canons of the Church do by man's Traditions disannul the Commandment of God, as of old the jewish Synagogue, and of latter times the Romish? Are such Canons to be obeyed against God's express Commandment? If the Pharisees and chief Priests make a Canon to punish with Excommunication, or Suspension, those that shall confess Christ, or profess or preach his truth and faith freely & faithfully: is it not disobedience to God herein to obey them, and through slavish fear rather to renounce Christ, than not submit to such wicked Canons.  
The jews Corban freed Children from honouring their Parents: and do not they as well make void God's Commandment, who in binding servants to obey their masters commanding against God's Commandment, do thereby free them from God's Commandment? And for Prince's Edicts we all reverence, and willingly embrace and obey them. But without limitation? what if they command against God? what if they shall forbid by public Edict the free preaching of the word of God in any part of it, as such and such points of faith and salvation not to be handled, such and such heresies not to be meddled with by way of confutation? Are we not to answer in such a case, as the Apostle did, Whether it be meet in the sight of God to obey you, rather than God, judge you; for we cannot but speak the things which we have seen and heard? And Peter tells the Rulers boldly and plainly, We ought rather to obey God, than men. What? because Nebuchadnezzer erected his Image, and commanded all to worship it, and forbade to pray to any God, but to the King only, for thirty days: must this Edict therefore be obeyed? No surely. And why? Because it was against God; and therefore it ought to have been of no force to exact obedience of any. But what (will you say?) Must we be rebels, in disobeying our superiors? No, it is one thing not obey, & another to be rebellious; superiors ought not to be obeyed, if they command against God; Yet this is no rebellion, where men are ready to yield passive obedience to their unjust cruelty, by not resisting it, though they direct and deny active obedience to their unjust commands. Thus Daniel, thus the three Children did; the one desires rather to be cast into the Lion's den, the other into the hit fiery furnace, then to dishonour God, by bowing to the King's Image. Thus all Gods true bred children have, and will do; they neither dare obey unjust command contrary to God's word, and a good conscience; nor yet rebelliously resist unjust punnishments; in both which they obey God.  
But enough of this point, at least in this place, where we have as it were by the way occasionally met with it, not purposely minded throughly to handle it, but only as a branch of that morality of the Law of God, the whole bulk and body whereof is hewed at by the Antinomians, to cut it down by the very roots.  
Only let us add here a few reasons and motives, 
Reasons why the Lords day is to be sanctfied.  the more to strengthen, and provoke us to the more diligent observation of this great holy day of the Lord. One reason may be taken from the comparison between christians under the new Testament, and the jews under the Old.  
How exactly were the jews bound to keep the Sabbath, as a memorial of their deliverance from Egypt, in token of their perpetual thankfulness? How much more than are we thus bound to sanctify the Lords day, in a perpetual thankful remembrance of our spiritual deliverance from the bondage of sin, sathan, and hell, over which Christ triumphed manifestly in the day of his Resurrection? Secondly, 
Exod: 31.16.17.  as the Sabbath day was given to the jews as a sign and means of their sanctification. So the Lords day in the due sanctifying of it in the use of the means is a pregnant occasion of our sanctification, and that not only in regard of the same Ordinances attending upon it, but as it is a perpetual memorial of Christ's Resurrection and in the faith and fact whereof is begun here not only our sanctification, but also our glorification and eternal Sabbath.  
Ob. But if the Eternal Sabbath began in Christ's Resurrection, than what further use is there of a seaventh day weekly to keep Sabbath in? Every day now, yea our whole life time is a Sabbath unto us; therefore to keep a seaventh day still, is against the nature of the eternal Sabbath hath begun in Christ's Resurrection. And thus to keep a seaventh still is to go back to the jewish ceremony again, which is abolished in Christ's Resurrection.  
Answ. Though the Eternal Sabbath began in Christ's Resurrection, and is now eternally kept of Christ and of the Church triumphant: yet during the time of this life, which is measured by times and days, and in regard of the many corporal necessities of it must be maintained by the labours of every man's particular calling in which regard the external condition of christians differeth not from that of God's people in the former Testament: our solemn keeping of the Sabbath is no less limited to certain circumstances of time, as one day of seven, then theirs was. Nor is this a complying with jewish ceremonies again. For their Sabbath was in part typical: but ours is now the true eternal Sabbath, kept of christians according to Christ's own Ordinance, attempering it to the condition of our present necessity, who must as well work for the good of our bodies, 
Exod: 31.13.7.  as solemnly rest for our souls good. And therefore Christ's wisdom, being the same with his Fathers and his own in the first institution of a seaventh day keeps still the same proportion, not altering the Commandment which saith, Six days shalt thou labour, Only he hath altered the day because the typical Sabbath must give place to the true and eternal Sabbath which we now solemnly keep on the first day, of the week, as it were the first fruits of our eternal Sabbatisme, in heaven with Christ, though our whole life otherwise is the true Sabbatisme begun.  
Again it is the market day of our souls, wherein we come to God's house the market place, 
Esay 55.2:  to buy the Wine and Milk of the word without money, or money worth.  
How is that? By hearing and harekning to God's word, that truth whereby we are sanctified, john. 17.17. and to pray unto him; thus by the Word and Prayer wear sanctified. 
Esay. 55.32:  Hearken diligently to me, and eat that which is good, and let your soul delight itself in fatness; Incline your ears, and come unto me, & hear, & your soul shall live, & I will make an everlasting covenant with you, even the sure mercies of David. Lo, the sanctifying of the Sabbath, or Lords day in a diligent use of God's Ordinances, is the means whereby the mercies of David are made sure unto us. And it is remarkable, how the Holy Ghost doth point out Christ's Resurrection, by alleging and applying this place of the Prophet, Act. 13.34. as thereby not obscurely insinuating the sanctification of the day of the Lords resurrection by a diligent harkening to the word of God, and reverend wsing of other divine Ordinances & duties of that day. And were it not, that the Lords day did succeed in place of the Sabbath, the Sabbath day of the jews being abolished: what time for the means of our sanctification & salvation were left unto us? were it not for the Lords day, we should be in a far worse case, than the jews of old, as being left without opportunity & means of sanctification, all which the Lords day ministereth unto us; without this, we should have no market day for our spiritual provision, & merchandise of our souls, wherein to buy the pearl of the kingdom, and to supply all our spiritual wants. And therefore the not well employing and improving our providence and diligence upon this market day, doth expose us to that censure, Why stand ye idle in the market place all the day long? Such are they, that either idle or trifle out the Lords day impertinently, or such as profane it with carnal pleasures, as feasting and banqueting (a too common abuse especially among our greater Citizens) also revelling and rioting, plays and interludes, idle chat and communication, dicing, carding, & many such unchristianlike profane pastimes, which Christians should beware of & avoid all the days of the week, yea all the days of their life, much more on the Lords day, wherein the foot of our carnal affections should be turned away from doing our pleasure on the Lords holy day, calling the Sabbath a delight, the holy of the Lord honourably, honouring him, not doing our own ways, nor finding of our own pleasure, nor speaking our own words. This is to delight ourselves in the Lord, and so shall he cause us to ride upon the high places of the Earth, & feed us with the heritage of jacob; for the mouth of the Lord hath spoken it.  
Otherwise, if the due sanctification of this day be neglected, farewell all true christianity. If the spiritual provision of this day be not carefully looked after, and brought in, and locked up, and fitly disposed and distributed for all the week, we shall with the Prodigal bring our souls to feed one empty husks. And for men to hear the word that day, and when they have done, to go home, and not ruminate and confer of it, but to spend the rest of this day in idle, or godless exercises: what is this, but as if a man should buy provision at the market to serve himself and his family, all the week, and go presently the same day, and calling idle companions together, spend and squander all upon them at one sitting, and so come empty home? What shall we say then of the Papists, that allow of their profaine markets this day, and for spiritual commodities they have none, but such as are painted, or give an empty sound, as their long Latin Matiens and Masses, whereby they have quite shouldered out the preaching of the word of God; a fair pretence by long prayers to keep out preaching, that scarce Sermons may take place in the forenoon, muchless any at all in the afternoon, lest there should not be time enough to make up a Sabbath for Satan, which they consecrate to him in all kind of exorbitances and profuse carnality; that so they may be vacant for theatres, and dancing as Aug, speaks; or for Cards, Tables and revel, as Leo speaks, which is to keep the Sabbath of the golden Ass, as Aug. calls it, yea Sabbatum Satana, Satan's Sabbath, for if it be not lawful to do the works of our calling, which on the six days are lawful: With what warrant can we do those things, which are sinful, and therefore on no day lawful, as not coming within the compass of any Calling at all? And if we do any thing, to which we have not a lawful calling, we are out of God's Protection, according to that Ps. 91.11. who command's his Angels to keep his Saints in all their lawful ways: but if men go astray in the by paths of carnal and  courses, than God's Angel is as ready with his sword drawn to cut them off; as Ex. 4.24. Num. 22.23.  
A third reason and motive to stir us up to the more careful and diligent sanctification of the Lords day, may be taken from the evil fruits and consequents, which we see do grow from the neglect thereof. For it is easy to observe, and it is an observation infallible, that where the greatest profanation of the Lords day reigneth, there all kind of iniquity and impiety doth most abound among such a people. Now where is this profanation greater, than when Prayer, together with the powerful Ministry and preaching of the word, and administration of the Sacraments are most neglected, and scanted? what marvel then, if in such places, where the banks of the public Ordinances, together with the fruit thereof, to wit private familie-duties are wanting an universal deluge of all licentiousness do not overflow all? whereas on the contrary, where the Lords day is most duly and dutifully observed and sanctified in a conscionable frequenting the holy assemblies in public prayer, hearing the word faithfully preached, the Sacraments duly administered, and the like: there is not only a- beautiful face, but a sound body of religion to be seen. Especially where a good Ministry and Magistracy are the joint pillars of the Corporation. So as from the right sanctification of the Lords day doth spring all holiness, and power of religion, where by God is honoured, the commonwealth itself is made glorious, as being established and combined with the most firm bonds of pure religion, the Crown and security of Kings and Kingdoms.  
I might hereunto add many more motives, which though they be necessary for these licentious times (if as well the remedies could be endured, as the maladies cannot) yet I forbear at this time, as not so suitable to this short discourse, wherein I fear already I have been too tedious; though occasioned, if not rather enforced by the inportunate Antinomians, the enemies of all true piety.  
But to shut up all in a word, let me here give the Reader one summary view of their absurd and impious Tenets.  

Positions, that the Antinomians and such like Libertines and sectaries hold with their usual evasions and distinctions.  
THese Antinomians teach, that God sees no sin in his justified Children, and though he know sin to be in them, yet he sees it not; thus making God like to a blind man, who seethe not those things, which he knoweth. And where we object, God sees sin in his justified Children, for he reproves, and corrects them for it: they answer, that particular congregations consist of a mixed multitude, some believers, some not, and upon the unbelievers only are the corrections and reproofs, and not on the other. And when 'tis objected, God saw sin, reproved and corrected it in David a believer in Christ, who saith Psa. 69.5. Thou knowest my foolishness, and my sins are not hid from thee: they answer with maintaining that the justification of the Saints before Christ's death, and since, is not alike, but because there is great difference in the manifestation, to them before, and us now: therefore there is a difference in their justifying. God did see sin through the righteousness of Christ imputed unto David, but not through that which was imputed to Paul. so they.  
Object. But Paul himself proveth, that the justification of all the Saints, both before and since Christ's death, is alike. But this they will not allow of, but still will have evasions. Ob. But he sees their Sins daily, because daily he commands them to pray for pardon. To this they answer that that Petition is to be said either only for modesty, or else for the further manifestation of their justification, Ob. But doth justification abolish Sin clean out of a believer? No, for than we should lie, 1 joh. 1.8, 10. Ob. But do you see sin in you, and doth not God see it? No God sees it not, for he looks upon us only in the righteousness of Christ; in that green glass all he looks on in it, is green. And to this purpose they misapply many speeches out of Luther on 〈◊〉 and others. Ob. But we are indeed perfectly justified, but not perfectly sanctified in this life: because the righteousness whereby we are justified is Perfect, inherent in Christ, and only imputed unto us; but our sanctification is from Christ, and inherent in us, not perfect in this life, but still imperfect. For that they answer, first, that the Scripture speaking of sanctification, meaneth it in a large sense, comprehending justification under it; and so they will not admit, or very hardly, of that distinction betwixt justification, and sanctification, but jumble them together. And secondly they say, that a believer, is as perfect here, as ever he shall be hereafter, but only in regard of manifestation, and to that purpose they allege this text, Because as he is, so are we in this world. joh. 4.17.  
Ob. But the Scripture every where excites us to grow in sanctification, and the more we grow therein, the more assurance we have of our justification. But this they deny, for they will not have our sanctification to prove our justification, but that must be manifest unto us only by faith.  
Ob. But ought not a believer to walk in an holy course of life? That word, 
* One of the● writ in a lett● to an orthodox Minister, It is vain babbling when men are cast down to raise them by duties, and fl●daubing, to bu●● men on do though duties died in the blood of Christ Then Paul was a babbler in deed a● the Athenians called him, who thus raised by duties: as Heb. 12.12.13.14 Then Peter was a daw who built by duties, 2 Pet. 15: to 15 we accordingly teach duties but disclaim merits, as Christ teacheth us Luc: 17.10 he there commendeth duties but condemneth merits; So we.  aught, they cannot brook, but they say that he cannot but walk in an holy life.  
Ob. But what then is the rule of that holy life?  
Answ The matter of the Law, say they, but not the Law, as it is a Law; for they are not under the Law; but under grace, and the Law is not given to a righteous man 1 Tim. 1.9. The Law of love only now setteth them a work to walk in an holy life, for they are free now, not only from the curse of the Law but also from it, as it is a command, or rule of life.  
And therefore they say, They must be fare from any thought of displeasing God at all by any thing they fail in; So as they must take heed of being cast down for any failings. Flat contrary both to the Apostles precept, and to the Corinthians practice, 1 Cor. 5.1, 2.3.4.5. and 2 Cor. 7.9, 10, 11.  
Again: Neither (say they) must we think of ●●a●si●● God at all in whole, or in part, by any thing at 〈…〉 set up a calf of our own works to dance abou● 〈…〉 like is their Rhetoric, whereby they pe●● 〈…〉 pose upon their Simple Disciples, who are like Reeds easily shaken with every wind of novel doctrines, such as tend to carnal liberty, & to possess the soul with spiritual pride. But the Scriptures do not so teach us Christ. Read 1. Thes. 4.1. Col. 1.10. 1 Cor. 7.22. Heb. 12.5. o● ha● 〈◊〉 which our pleasing of God (there commended) by welldoing, the fruit of a lively faith is not meant of pleasing by way of satisfaction, for so Christ only pleased God: but of acceptation in and through Christ. But if we shall once be possessed with this conceit, that neither our Sins displease God, no● our best sanctified actions do please him; what shall 〈…〉 and false flesh to become either as senseless, stocks and stones, or as sensual beasts: putting no difference, not 〈◊〉 conscience of good and evil, when (I say) we 〈◊〉 persuaded, that neither our best actions please God 〈…〉 worst displease him? This is right Stoical doctrine, to be 〈◊〉 with nothing at all, to repent of nothing, and 〈…〉 ●●●●rence between the ●●●ling of a coc●● and of 〈…〉 doctrine which nature itself abhor 〈…〉 ●o Orat●●● condemns. The second such like 〈…〉 that they hold. And who 〈…〉 same, they ●●●●me and 〈…〉 th● dead faith.   
FINIS.