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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16568	A discourse vpon the Sabbath day Wherin are handled these particulares ensuinge. 1. That the Lords day is not Sabbath day, by divine iustification. 2. An exposition of the 4. commandement, so farr fort has may give light vnto the ensueinge discourse: and particularly, here it is showne, at what time the Sabbath day should begine and end; for the satisfaction of those who are doubtfull in this point. 3. That the seaventh day Sabbath is not abolished. 4. That the seaventh day Sabbath is now still in force. 5. The authors exhortation and reasones, that neverthelesse there be no rente from our Church as touching practise. Written by Theophilus Brabourne.	Brabourne, Theophilus, b. 1590.	1628 (1628)	STC 3474; ESTC S120444	95,505	198

God and for vvhose sake the Sabbath it selfe vvas made Mark 2.27 To conclude did not our blessed Sauiour in his tyme approue of fyer making on the Sabbath think you or at least of as great vvorks and so of that by like reason vvhen he vowchsafed his presence at a feast of the Iewes on the Sabbath Luk. 14.1.2.3.4.5.6.7 c vvhere were many guestes now at a feast and many guests could not but be a fyer to dresse meat or as great labour in dressing meat and tendance of the guests as is the bare kindling of a fyer 3 The 3d thing is that the Iewe might carry no burdenes on the Sabbath day Ierem. 17.21 Nehem 13.15 I answere 1. If this be a part of the rigorous precise and strict rest required only of the Jewe vvhy doe all diuines now a dayes presse this rigorousnes vpon Christians forbidding vs novv to carry burdnes on the Sabbath day if this vvas a ceremony and to ende with Christ then vve Christians may freely beare burdenes vpō backs of men or beasts or on cartes novv on our Lords day is not this goodly stuffe hereby you may haue a taste vvhat it is for vvorthy diuines to captiuate their judgments to yeeld to much confidence to the labours of our forefathers if of Note or to take points of diuinity by tradition vpon trust from others for had this learned man vsed his owne judgment in these points he had neuer ouershot himselfe so farr as to put downe such things as these so vndigested 2. In this text God forbad carrying of burdenes only as an vnnecessary seruile vvork but he forbade not carrying burdnes in case of necessity as a vvork of charity for Christ allowed the sicke man to carry his bed on the Sabbath day Ioh. 5.8.9.10 now vvhere then vvas God so rigorous and straight vnto the Jewe since he permitted them burthens bearing if and vvhen necessity so required and so we haue examined these 3. things aboue mentioned 4 A 4th Text I may add vvhich I haue often heard alleaged for the former purpose and t is vvritten Exod. 16.23 Bake that to day vvhich ye vvill bake and seeth that vvhich ye vvill seeth and all that vvhich remaineth lay it vp till the morning for you c. vvhere say they here the Iewes vvere commanded to dresse all their meate on the Friday the day before their Sabbath day and by consequence they were forbidden to dresse any on the Sabbath I answere 1. To this I oppose an other Text Exod. 12.16 vvhere the Lord forbade the Isralites to doe any work but with this exception Saue about that which euery man must eate that only may ye doe this text so playnly giuing leaue to dresse such and so much meate on the day as a man should eat vpon the day giues me to thinke no other text should forbid the same but hereto it will be said the Text Exod. 16.23 treats of the Morall Sabbath but your Text Exod. 12.16 treats of the holy dayes of the passeouer I answere t is true this text speaks of the first and of the 7th dayes of the feast of vnleauened bread only but this must also be noted that these festiuall dayes had their holy conuocations and assemblies and wherein they were forbidden to doe any work as the text shewes just as on the Sabbath dayes yea these festiuall dayes were also called Sabbath dayes and threatened with death also if they wrought on these dayes Leuit. 23.30.32 now if God as strictly bound the Iewe to rest on these festiuall Sabbaths which were annuall as on the morall Sabbath weekly then looke what libertie God gaue vpon one of these Sabbaths vve are to judge I suppose that God gaue the like libertie on the other Sabbath the cases being a like and the ceremoniall Sabbath being as strictly to be rested in from all manner of seruile works as vvas the morall Sabbath 2. I answere to the text directly This Text in my thinking is vvonderously mis-vnderstood they suppose that Moses lade the Isralites bake vpon Friday both the two Omers gathered on that day and then by these words all that remayneth lay vp c. they vnderstand all that remaineth of the 2. omers backt and vneaten so as that which remained vneaten was backed But first they erre in supposing Moses bad them bake on the day before the Sabbath both these two omers vvhich they had that day gathered where as Moses left it free to their choise to backe as the text faith vvhat they vvould more or lesse Bake that which ye vvill bake and seeth that which ye vvill seeth c. and so t is most likly they baked that day about one omer of the two they had gathered just as they did on the other 5. vvorking dayes they gathered euery day one world So then the Sabbath if it must last till heauen comes it must then last to euery particular saint and beleeuer so long as he liues on earth abides in the church militant and it must last to the church generally to this worlds end and if so then I trust the Sabbath is no ceremony temporary and abolisht long since I answere 2. Admit the Sabbath here were a type yet is not the Sabbath as men keepe it made a type of heauen but as God kept it at creation as v. 4. Now if only Gods keeping Sabbath rt creation was a type of heaueu what is this to make the Iewes keeping Sabbath any type of heauen for our question is of the Sabbath in reference to men I answere 3. Gods rest at the creation is not a type properly as hauing relation to Christ incarnate but a similitude only as shadowing out Heauen and such similitudes are not ceremonious and temporary but perpetuall and eternall for instance Heb. 4.10 He that is entred into his rest hath ceased from his workes as God did from his if then Gods rest because a similitude to be a ceremony and temporary then also is the perfection in God a temporary ceremony for t is made a similitude of our perfection Mat. 5.48 ye shall therfore be perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as your heauenly father is perfect see a like example Joh. 5 21. And these are the textes vvhich are vsually brought to make the Rest of the 4th Comm in parte eighther too strict and rigorous or else typicall and so ceremoniall and so the 4th Com it selfe to be partly a ceremony and all to this end the better to make way for the downe fale and vtter ruine of Gods 7th day Sabbath the vvhich by Gods Mercy they haue not yet attained but you see are frustrat of their purposes so I trust shall euer be hereafter And now I come to the tyme of the Sabbath the 7th day vvhich is the maine of all and against which they haue bent all their forces and if it fall so out they haue no better successe against this 7th day Sabbath then they haue had against the Rest

in the Sabbath all their labour vvill be lost as I trust in God it will appeare at the last what they say against the 7th day Sabbath I reduce to two heades the former shall consist of textes of Scripture and artificiall arguments the latter of testimonies and authorities of men for their Textes of Scripture whereby they would proue the 7th day Sabbath is abolisht 1. The first text shall be that of Isai 66.23 from month to month or from new Moone to new Moone and from Sabbath to Sabbath shall all flesh come to worship before me c. whence it is collected by them that the weekly 7th day Sabbath was a signe and that of the euerlasting Sabbath in Heauen and therfore the ceremoniall and temporary Hereto I answere 1. that this phrase of speech in this text is obscure and dark some to vs for vvhat shall be meante by these words from Month to Month whereof are these a signe now t is vnmeet that so plaine a text as is the 4th Com touching the Sabbath which is deliured in plaine and proper vvords should be contradicted and blotted out by an other text which is in Metaphoricale phrases of a doubtfull sense 2. if this Sabbath was a signe of heauen it is so farre from being a temporary ceremony as rather it is perpetuall Morall to last till Heauen comes as hath beene said before for the signe or shadowe is to last vntill the body a substance be comne or admit this Sabbath a signe both of the whole tyme of the Church of the New Testament on earth and also of the Church triumphant in heauen as some would why yet I hope the body of Heauen hath as much force to moralize the Sabbath as hath the body of the new Church on earth to ceremonialize and temporize it yea more by how much better but it is not worth our labour to spend more words about this text it hauing so little culler to any thing in it for their purpose 2. A 2d text to proue the Sabbath a ceremony and so abolisht is Numb 28.9.10 where it was commanded the Isralites to offer two lambes for for a sacrifice on the Sabbath day Hereto I answere 1. why should the sacrificing of two lambes on the Sabbath make the Sabbath a ceremony and abolisht any more then the sacrificing of one lambe euery day for a daily burnt offring Numb 28.4.6 make the working dayes of the weeke ceremoniall and abolisht 2. Hath not the Morall works in the Sabbath as Rest and Holinesse and remembrance of Gods Rest after creation as much and more power ouer the tyme and day wherein they were done to moralize and eternize the Sabbath as hath the sacrificing two lambes to ceremonize and temporize the Sabbath or if sacrifices could abolish the tyme of the Sabbath which was commanded why did they not also abolish the duties in the tyme as Rest and Holinesse 3. The Sabbath was a Sabbath in nature and institution before there was any sacrifices for it was in tyme of Adams innocency before the fall wherfore as the Apostle Gal. 3.17 reasoneth of the promise and of the Law that the Law could not disanulle the promise to Abraham which came 430. yeeres after the promise so say I Sacrifices cannot disanulle the Sabbath since the Sabbath was before any Sacrifices and since Sacrifices came after the Sabbath as therfore the Sabbath had a being before sacrifices and ceremonies so may it haue its being after all sacrifices and ceremonies be abolisht 3. A 3d Text is in Deuter. 5.15 where the Lord telleth the Israelites He brought them out of Egypte and therfore the Lord commanded them to keepe the Sabbath vvhence they would argue to this effect since that the Sabbath is an effect of or hath necessary dependance vpō their deliuerance out of Egypt it followeth if that deliuerance out of Egypt be but ceremoniall as a thing proper to the Iewe Then so is the Sabbath also I answere 1. The Sabbath may be said to be an effect or haue dependance of an other thing two wayes one as touching its obseruation the other as touching its institution now this deliuerance out of Egypt was not cause of the Sabbaths institution for the Sabbath was before they euer went downe into Egypt Genes 2.3 neither vvas or could the deliverance out of Egypt be the sole cause nor the cheife cause of the Sabbaths institution for Gods owne rest vpon that day Genes 2.3 was the cheife cause and next the Sabbath was made for man Mark. 2.27 that is for the ease and benifite of his body and for the good and edification of his soule in duties of holinesse But as touching the Sabbaths obseruation the deliuerance from Egypt might be a cause and was and ought to be a motiue to obedience in obseruance keeping the Sabbath day and so all blessings whatsoeuer should be motiues to obedience as Deut. 6.20.21.23.24 Deuter. 28.47.48 but vvhat if these blessings faile and God giue others in roome of them shall our obedience and obseruance faile and vanishe vvhat and if we Christians haue not that one particular blessing of deliuerance from Egypt which the Jewe had haue vve no many other blessings and deliuerance to moue vs to obedience as from that Armade in 88. from the Gunpowder plott and I know not how many more I conclude that since the deliuerance out of Egypt vvas not the cause of the Sabbaths institution but only of its after obseruation therfore though that deliuerance was ceremoniall yet was not the Sabbath ceremoniall 2. I answere if this motiue of Isralites deliuerance from Egypt because not belonging to vs Christians therfore shewes the Sabbath belongs not to vs neither Then may we by as good reason abolish not the Sabbath alone but the whole morall law also and then as vve vvill none of the Jewes Sabbath to be ours no more need vve vvill the Iewes God to be ours commanded in the first Com for the reason to induce to obedience and hauing the true God for their God was this I Law as therfore vvhen the Apostle saith Ephes 2.15 Christ abrogated the Law of Commandements vve vnderstand it only of the ceremoniall law of commandements not of the morall So vvhere here the Apostle takes away the difference of dayes I vnderstand him to abolish only ceremoniall dayes but not the Morall 7th day Sabbath I answere 3d. if all difference of all dayes be abolisht vvhy then keepe we the Lords day now for a Sabbath in a religiouse manner if you say you keep it not as a ceremony or type shaddow of Christ to come which was the reason of the Sabbaths abolition but in other respects as in remembrance of Christ alredy comne vvhy then by like reason may not the 7th day Sabbath be now kept by vs so be we lay aside that supposed typicall shaddowish respect vvhich it had of Christ to come and vve keeping it in other respects as in remembrance of

the Lords day c. Hence it is thus argued this day is called the Lords day as the last Supper of Christ is called the Lords Supper now as Christ did substitute the last Supper in roome of the Passeouer so he substituted the Lords day in roome of the Sabbath I answere 1. it doth not followe it must be called the Lords day in the same sense as Christs Supper is called the Lords Supper for it may be called the Lords day 1. in reference to God the Creator meaninge there by the Lords Sabbath of the 7th day since thes Sabbathes were caled the Lords dayes as the lords Holy day Isa 58 13. now if the Sabbath be the Lords holy day then is it the Lords day 2. In reference to God the Redeemer it might be called the Lords day as the day is wherein Christ will come to Indgment Luk 17 24 30. that is a day wherein Christ will shewe himselfe Maruailouse to the world so did Christ in the day of his Incarnation Passion Resurrection and Ascention in euery of thes he did a remarkable worke and euery of thes might be called the Lords day and which of them Iohn had respect vnto Scripture is altogether silent and therfore can we not builde vpon infallible growndes herein and we must not set vp Sabbathes tyeinge mens consciences vpon probabilities and contingencies furthermore who wold argue from Luk 17 24. that because the day of Iudgment is called Christs day Therfore that day must then be kept for a Sabbath day but admit S. Iohn meant the day of Christs Resurrection that is a day wherein he would declare himselfe mightely to be the Sonne of God by the resurrection from the dead Rom 1 4. What is this to a Sabbath which men must celebrate how doth it appeare Christ rose one this day and called it the Lords day with this intendement that men shold for euer after keepe it a Sabbath shewe me an institution of a Sabbath day by Christs riseing one this day or by S. Iohns calling it the Lords day finally say it were a Sabbath day how will it appeare in the Canon of Holy Scripture that the Lords day was in the Apostles dayes a weekly day kept euery 7th day as now it is or rather an annuall day as Easter day is for properly Easter day is the Lords day I answere further there is not like reason of thes two the Lords day and the Lords Supper for a day and a Supper differ much so as a day may be called the Lords in one sense and a Supper may be called the Lords in an other sense I answere secondly it will not follow that there must be the same reason and likenesse betweene the Lords day and the Sabbath which was betwene the Lords Supper and the Passeouer for the Passeouer was a branche of the Ceremoniall Law and a Ceremony and a type of Christ and therfore to be abolisht at Christs comeing But the Sabbath was a branch of the Morall Law and a Morall neither euer was it made a death to life now that God Sanctified the first day of the weeke for Christ to rise on I deny not nor doe I refuse to reioyce there on and be thankfull to God for so greate a worke euen euery day in the weeke and yeere or more solemnely once in a yeere as at Easter or ofter if the Church see it expedient But that this Text doth prophecy of this day for euer to be kept for our sole Sabbath in a Rest all day long and in holy duties euery 7th day this I denye since this Text saith not this day was Sanctified for men but it was Sanctified for Christ yea we may reioyce and be glad in it annually as the Iewes were in theire annuall dayes of purim Ester 9.26.27 and yet not keepe it in a stricte Rest all day long as on a Sabbath I answer secondly by day in the Psalme is not necessarily vnderstod a shorte ordinary day of 12. or 24. howres but rather a long space of tyme as all the tyme after Dauid came to the Crowne and so it may be applied to type out the whole tyme of Christ vpon the earth ruleing as King in the Kingdom of his Church thus Abraham sawe Christs day Ioh. 8.56 thus t is called the day of Saluation 2. Cor. 6.2 If then by day here be meante the day of grace or the tyme of Christs abode one the earth then heer is no footing for a Sabbath day of 12. or 24. howres long 4. A 4th Text they produce is Act. 2.1.14 where Peter preached one Pentecost which is one our white Sunday and administred the Sacramentes of Baptisme and the Lords Supper after he had converted 3000. soules wherfore this must nedes be a Sabbath day because in it were performed the workes of a Sabbath c. Here to I answere 1. That Peters actions are no diuine institutions vnlesse backt by some precept now nor Christ nor his Apostles gaue any precept for performance of thes duties one this day 2. Peters sermone was extraordenary for it was vpon the extraordenary comeing downe of the Holy Ghost then and to remoue away the false slander of drunkenesse v. 13. and it was occasioned by the greate concourse of people extraordenarily met and assembled not to heare a sermone but to heare the Apostles myraculously speake straunge tounges v. 6. now extraordenary things binde not to ordenary practise 3. Preaching and administration of Sacraments be not proper duties of a Sabbath but commone to any day of the weeke Christ administred Lords Supper one a Thursday night the night before he was Crucified Phillip baptized the Eunuch one a trauileing day Act. 8.38.39 and for preaching it was an euery dayes worke if occation serued preach the word in season and our of season 2. Timoth. 4.2 Christ preached to the Samaritane Ioh. 4. on a working day for his Disciples were gone in to the citty to buye meate v. 8. He preached one the Mountaine Mat. 5.1 and out of a shippe at an other tyme Luk. 5.1.2.3 which dayes were no Sabbaths for on the Sabbaths Christ and the people mett in theire Synagogues Luk. 4.14 Paul preacht daily in the Temple and from house to house Act. 5.42 and daily in the schoole of Tyrannus Act. 19.9 Now vnles thes duties of preaching and administration of the Sacraments were so proper to the Sabbath as they were vsed vpon no day else how can thes duties be markes of a Sabbath no no nothing but a Commandement will establish a Sabbath day doe not we preache reade Scriptures praye administer the Sacrament and performe as many Sabbath duties on Christmas day when it falls on a weeke day as we doe on any Sabbath day and yet vvho vvill therfore gather vve keepe that Christmas day for a Sabbath 4. Note Walaeus vpon the 4th Com pag. 161. saith it is called in to question of some whither this day of Pentecost then fell vpon the Lords day