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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

at an other tyme therfore I thinke it the more likely that we are tyed only to the day naturall in Winter though it be shorter then then the other Neuertheles because the safest vvay is best and an errour on the right hand rather to be admitted then one the lefte if any man judge it better for the depth of vvinter to keepe his Sabbath by the artificiall day I say not to the contrary yea I say for myne owne particular I purpose to accompany him whoesouer he be in performance of Sabbath dayes exercises and refrayning all seruile laboures not onely for the artificiall day but after it is ended vntill it be tyme to goe to rest sleepe Here an other question ariseth if we be tyed but to the day tyme and light onely for our Sabbath vvhat then shall become of the tyme of night before or after the Sabbath I answere nature teacheth that God hath made the night for man to rest in and sleepe and so necessarily he that tyme resteth from all labours as in the Sabbath day tyme but you may say againe what and if a man be not disposed to sleepe as not to goe to bedd so soone as the artificiall day in depth of Winter be done may he set vpon the duties of his ordenary calling vntill he goe to rest heretoo I answere where God hath left no order what to doe as in this case here then it is left to Christian discretion In this case then I should judge it very behoofefull that we deale vvith God in this night as vve doe by our selues on other nightes of the 6. working dayes in these if we be not disposed to goe to bedd vve vvill spend that parte of the night vve please to sett vp in in the vvorkes of the day before so let vs be as mindfull of our soules as of our bodies on the Sabbath night if vve please to rise before day let that parte of the night be spent in a holy preparation to the duties of the day following to set forwards them if we please to sett vp after the day light be spent then againe let this parte of the night be spent sutable to the day before in reading conference meditation singing of Psalmes and Prayer To this may I fitly apply that of Holy Dauid who spent much of the night in prayer and praises Ps 42.8 The Lord will graunte his louing kindnes in the day and in the night shall I sing of him c. The first vse of this point may be for confutation of an errour of some diuines houlding the Sabbath doth begine ouer night on Saturday at night or on Saturday Euening If God enioyneth only the day Remember the Sabbath day c. by what authoritie can any say we be bound to sanctify more then a day as namly to sanctify the Sabbath day and also a parte of the day or night goeing before the Sabbath day I know well the end these diuines aime at is holy and good and their argumentes carry a strong shew of truth yet not strong enough me thinketh the best that I could ere meete withall are these 3. the formost Taken from Genes 1.5 The euening the morning were the first day where by Euening they vnderstand the Night from about after Sune set forwards by morning all the day after now hence they thus argue That looke as God made the day at creation so we must after keepe it But God made the day to begine at Euening Ergo c. I answere the grownd of this argument is from a common indeed but mise vnderstanding of that text Genes 1.5 as I haue formerly showne so I deny that by Euening in the Text is meant an Euening which begines the night and comprises the night in it as the argument vnderstands it for by Euening is meante only the afternoone till Sune sett as formerly I haue showne but against this it may be said this sense is to make God to speake of things mise orderly if by euening you vnderstand the afternoone and by morning the forenoone then t is as if God had said So the afternoone and the forenoone vvere the first day whereas it had beene more orderly to a said So the forenoone and the afternoone were the first day since the forenoone is in order before the afternoone I answere such liberty though God doth take in speeche for instance to goe no farther for an example see Genes 1.2.3.4.5 darkenesse was for order before light and yet in v. 4.5 God mentiones the light before the darkenesse and why not then the after noone before the forenoone Their 2d argument is taken from Levit. 23.32 from Euene to Euene shall ye celebrate your Sabbath Hereto I answere this a peculiar law to the ceremoniall Sabbathes annually not common to the morall Sabbath weekly now we must not drawe the law of ceremoniall Sabbaths vpon the morall Sabbath for then must the morall Sabbath on 7th day be annualy onely and on the 10th day of the month as Leuit. 23.27 without regard to the day of the weeke besides many other differences twixt the morall and ceremoniall Sabbaths that might be showne but cheifly note in the 4th Com is but one day only mentioned to wit the 7th day but in Leui. 23. is two distinct dayes commanded to wit the 10th day v. 27. and the 9th day apart of it v. 32. now would any inferre hence that we should giue God the Sabbath day and a parte also of the day goeing next before it euery weeke vvere not this to giue God more then one day when in his 4th Com he required but one day A 3d to enforce the begining of the Sabbath on the Euening is taken from Mark 15.42 It was the day of the preparation that is before the Sabbath whence it is gathered by many that the Jewes vsed on the Euening before the Sabbath to haue a preparation to the Sabbath by setting a parte that euening for holy exercises refraying ordenary workes as they did on the Sabbath where vnto I answere more is gathered out this text then it vvill afforde and that preparation vvhich was proper to a ceremoniall Sabbath is applied to our Morall Sabbath To this purpose it must be obserued that at this tyme of Christs passion and on that day whereon he lay in the graue our Saturday there fell out two Sabbaths a morall and a ceremoniall vpon that day as Beza Piscator and others affirme and as euery diuine knowes and as must needes be for our Saturday wherein Christ lay in the graue vvas Jewes Sabbath day of the 4th Comm so there is one now againe the day before this namly good friday was the day the Iewes kept for their passeouer day Ioh. 18.28 Ioh. 19.14 now the Law of the passeouer was that the passeouer should be killed and eaten on the 14th day of the month Leuit. 23.5 and on the next day the 15th of the month they had an holy conuocation and

assembly wherein they did no seruile labour v. 6.7 and this was a Sabbath day to wit a ceremoniall Sabbath day now the Iewes killing their passeouer on good friday as the 14th day then Saturday must be the 15th day and so an holy convocation and Sabbath by the Leuiticall Law and so here is an other Sabbath fell on and with the weekly Sabbath now to come to the point the parascue or preparation spoken of Mark 15.42 hath respect of these two Sabbathes only to this latter that is to the Ceremoniall Sabbath which was on the first day of vnleauened bread or on the 15th day of the month and it hath not respect vnto the Morall Sabbath now the reasons mouing me to say so are 1. because this parascue or preparation is not any vvhere applied to the Morall Sabbath but only it stands in reference to the ceremoniall and therfore we reade the Euangelist Ioh. 19.14 calling it the preparation of the passeouer not the preparation to the Sabbath as they would 2. we reade of a preparation euer on the day before the 15th day of the month the Sabbath on the first day of vnleauened bread but of none before the vveekly Sabbath see Luk. 22.8.9 and ye know there must be a preparation of the passeouer before it be eaten for it must be killed and rosted first Exod. 12.6.8 and a place where it must be eaten in must be prepared too Luk. 22.11 and to winde vp all in a word the parascue or preparation whereof Scripture speakes so oft is nothing else but the preparation and making ready of the passeouer to be eaten the which labour fell as now vpon the day before the Sabbath vnderstand whither Sabbath you will Mark. 15.42 so then this preparation ouer night being proper to the Ceremoniall Sabbath of the passeouer it belonged not to the weekly Sabbath so the weekly Sabbath began not ouer night ere the more for this Text Mark 15.42 Finally the cleering of this text Mark 15.42 by the way may be vsefull to shew their opinion is growndlesse vvho vrge a preparation to the Sabbath on Saturday afternoone or on Saturday euen pressing vs then to refraine our weekly labours and to spend that portion of tyme in holy exercises for my part I know no other preparation to the Sabbath to be performed more on Saturday after noone than in the forenoone or then on Friday or Thursday before that is I know none but this that we should remember it afore hand and so to be more and more mindfull of it as it drawes nerer and nerer vnto vs lest vvhen t is come we profane it You haue heard the first vse shewing vvhen the Sabbath doth not begine as namly not ouer night c. The 2d vse shall be to shew by vvay of instruction vvhen the Sabbath doth begine The Sabbath is to begin in the morning vvhen the day begines as breake of day this flowes naturally from the Comm for if God commanded vs to keepe holy the Day then must we begine vvith the day then vvhen the day begines to begin it afore the day as at midnight or the like is growndlesse and is more then God euer required so to delay the beginning an howre 2. or 3. after day breake is to robbe God of a part of his day by sanctifying to the Lord not a day but a peece of a day 6 The 6th and last point in the Comm as touching tyme and day is to enquire 1. vvhat day God sanctified but this nedeth no labour since t is apparant God sanctified the 7th day and last day of the vveeke that day vvhich followed his 6. dayes vvorke 2. vve are to enquire after the reason mouing God to sanctify this day of the vveeke before any other and this is plainly laid downe in the last clause of the 4th Comm and againe in Genes 2.3 So God plessed the 7th day and sanctified it Because that in it he had rested from all his vvork vvhere you see God renders the speciall reason mouing him to blesse and to sanctify the Sabbath day and it vvas Because that on that day himselfe had rested Use 1. may be to shew vs that God in his 4th Comm enioyneth not a day at randome but a particular day such a day as hath this reason of Gods Rest belonging to it now this belonged only to the 7th day of the vveeke not to the 8th day nor to the first day of the vveeke our Lords day for God the creatour rested not vpon our Lords day vvhen he had finished the vvorke of creatiō but vpon our Saturday the 7th day which goeth next before the Lords day Use 2. may be to shevv vs that the 4th Com can not be vrged or applied to the first day of the vveeke our Lords day because that reason of Gods Rest vpon the 7th day vvhich moued him to sanctify it neither doth nor can belong to the Lords day now since that reason of Gods Rest vvhich is a parte of the 4th Com can not belong to our Lords day no more can the whole Com belonge vnto it Use 3. and me thinks the reason of Gods Institution should say some thing for the morality and perpetuity of the Sabbath for as sine moued God to bringe death into the vvorld at the first vpon Adam Rom. 5.12 so the same continuing moues God still to continue death in the world vpon Adams posterity So Gods Rest vpon the 7th day mouing him at first to sanctify it the same reason remayning to vvorlds end should moue God to continue the sanctification of the 7th day for euer the ground of which consequence is taken from that axiome That God is immutable and vnchangable euer the same so as if things be the same towards him he againe is the same towards them Hence it is vve thus argue did God so to Abraham to David to Pharaoh c. if thou be to God as they were so God vvill be to thee as he vvas to them now as God is euer the same so is Gods rest on the 7th day And so we haue spake of the duty of the day and of the tyme next we should come to speake of the duties in the day and in the tyme the duties in the day are 2. Holines and Rest Remember to keepe the Sabbath day Holy and in it thou shalt not doe any worke but as touching exposition of these two Holines and Rest I purpose to desiste for asmuch as vve differ not in these sauing about the latter that it is houlden partly morall partly ceremoniall but of that by and by Hauing spoken of the duty of the day and mentioned the duties in the day here a question would be scanned touching both these comparatiuly to know whither is the more excellent that which God did first and principally aime at the duty of the day or the duties in the day a question at first sight I confesse it seemes friuolouse the rather I moue it

title of it to the vvorlds end Matth. 5.18 He turnetb himselfe to thos of the Ministry to looke to it afore others that by their liefe and doctrine they teach not breake not one of the last of those Cemmandements saying v. 19. whosoeuer therfore shall breake one of the last of those commandements teach men so he shall be called the last of the Kingdome of Heauen my selfe so farr forth as to cause me liften redily to what may be said to the contrary and to scanne and serch it to my vtmost yea so farre forth too as in partt to vvith hould me from the practise of it and so accordingly vpon the same ground to counsaill others to doe the like If it please God to blesse this point so as it be generally found to be a truth of Gods then will there be a farre more comfortable and laudable course to goe together vvith ioynte petitions humble requestes vnto his Maiesty and that honorable house of Parlament desiring them to take this matter into their considerations whose it is properly to reforme Ministers may informe but Magistrats should reforme it was Nehemiah chapt 13.15.16.17.18.19.20.21.22 that reformed the prophanation of the Sabbath day in his tyme and hauing done it Remember mee O my God conseruing this saith he c. it was Christ a King as well as a Prophet who whipped the buyers scelleres out of the Temple that holy place and it is the office of Gods Anoynted a King to purge the Lords Sabbath day on our Saturday that sacred Tyme from buyers and scellers and markelinges Let vs patiently therfore vvith prayers to God wait and expect vntill God shall be pleased first to moue the harts of mcn generally to embrace this truth and then to stirre vp the harte and couradge and zeale of King to doe this great vvorke For conclusion of all one scruple and case of conscience would be satisfied and t is this If our consciences be once rightely informed as we thinke that Saturday is the true Sabbath by force of the 4th Comm how can vve dispence with Gods Commandement and still our consciences vntill a publike reformation cometh and is it not hypocrisy to thinke one thing and practise an other judging Saturday to be Sabbath day yet keeping Sunday Sabbath For thus a Diuine of note deliuered it in publike that for a man to diuide betwixt his profession or in judgement and his practise is a note of hypocrisy Here to I answere 1. Hypocrisy is vvhen a man maketh an outward shew of doeing some thing but indeed he doth it not now this agreeth not to vs since we make no shew to men that vve keep Saturday Sabbath but the quite contrary for both our actions and our shewes and appearances to men are both one that is to labour on the Saturday so we vse no hypocriticall dissimulations Paul when he became all things to all men that he might wine some therfore he circumcised Timothie Act. 16.3 the which fact him selfe else where in an other case speakes against Gal. 5.2 and it vvas vnlawfull to be done It was a Law of God who so shedeth mans blood by man shall his blood be shede Genes 9.6 and the Magistrat is Gods Minister to take vengeance c. Rom. 13.14 now Dauid being King Ioab murthered 2. Captaines 1. King 2.5 here it was the duty of Dauid to haue taken vengeance for God but Dauid finding Joab to strong for him 2. Sam. 3.27.39 omitted execution and gaue it in charge to his Sonne Salomon to execute it after his death 1. King 2.6 I trust no man vvill counte Dauid or Paul herein Hypocrites yet their judgement and practise was diuided 2. To the scruple of conscience in a case of necessity you reade vvhat Dauid did vvhen he was an hungred he prophaned hallowed breade contrary to Gods Law and Christ justified him Math. 12.3.4 you reade how Circumcision vvas omitted all the tyme the Israelites vvere in the wildernesse Iosh 5.5 if in case of necessity thes might doe thus I trust there is mercy for vs also if our case be like specially since vve doe not vtterly abolish all dayes for we doe but change the day and for a tyme giue God one day for an other That necessity is vpon vs as it was on those Israelites is plaine doe not vve liue in a Church whose gouernement is establisht by law the which law cannot be transgressed with safety to our persons goods besides is not necessity vpon vs as touching the good of our soules A Sabbath should be celebrated with publike and holy conuocations and assemblies Leuit. 23.3 〈◊〉 with publike preaching and reading Luk. 4.16 now can we haue in safety assemblies in priuate housen or can vve haue possible a preacher in euery family how shall they heare without a preacher Rom. 10.14 vvere not these the very causes vvhy the good King Hezekiah 2. Chron. 30.3 altered the day of the passeouer 1. Because they had not Priests who had fitted themselues for that day 2. Because the people were not togeather assembled in publike on that first day It may be said how doe they in a voyage at Sea keep Sabbath who cannot haue these I answer the case is not a like for would they put of the Sabbath day from one day vnto an other they cold not amende themselues but we by a change and defering the day we may obtaine all those comfortes which else we cannot enioy and if any shall say Keep both dayes I answere t is more then euer God required nor vvill the necessity of our callings permitte it God himselfe thought it needfull we should haue 6. dayes for our workes to one day for his seruice as in the 4th Com. One instance more shewing God permitted a change of a day in case of necessity The Passeouer was to be eaten ordenarily on the 14th day of the first Moneth Numb 9.1.2.3 but in case a man were in a farr iourney then he might keep the Passeouer in the 14th day of the second Moneth Numb 9.10.11 now it is farther to be noted that euer the next day after the Passeouer it was a Sabbath Leuit. 23.7 so that as the Passeouer day was altered so also this Annuall Sabbath vvas changed answerablie so that not only the Passeouer day but also the Passeouer Sabbath day in a case of necessity might be altered and changed But it vvill be said these vvere Ceremonials and what is this to a Morall I answere vvhy Ceremoniales in theire tyme vvhilst they stood in force called for obedience as vvell as Moralls yea the first Sabbath of the Passeouer which followed next day after Passeouer day it vvas eommanded to be kept just as a Sabbath in holy conuocations and in resting from seruile labour Leuit. 23.7 yea death vvas to be inflicted vpon the breakers of this Ceremoniall Sabbath Numb 9.13 as vvell as vpon thos that violated the Morall Sabbath Exod. 31.15 The summe of vvhich