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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

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

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

sacred tyme of the Lords Sabbath Beware ye be not found fighters against God and to side it vvith that branded vvicked one in Dan. 7.25 vvho thought he might change tymes and the law It is not to be passed by vvithout obseruation that the Apostle condemnes Sabbathes but indefinitly he said not all Sabbaths generally but Sabbaths indefinitly as of some Sabbathes only but say now that an indefinite axion may be conserued eighther generally or particularly a● the matter and circumstances of the place requireth why shew me now vvhat occasion this context giueth you to vnderstand here Sabbathes of all Sabbathes morall and ceremoniall or of any but ceremoniall or if you haue grownds so to doe from some other text I pray shew the text or if from som reasons I pray shew the reasons and let them be necessarily sounde and demonstratiuly true for there is great cause it should be so since by force thereof you vvill confront one of Gods expresse commandements you had need looke you goe on sure grownde vvhen you attempt to altar any branch of those commandements vvhich God himselfe tooke care to wright in Tables of stone for my part I trust it shall euer be my care to death to maintaine the inviolable and eternall Law of God those is commandements and euery iett and title of them so as not to departe with any of them nor suffer a title to be snatcht from me by any light distinctions or humane vnnecessary enlargement of the sense of words I trust God vvill euer giue me to make conscience of that Commandement Deut. 12.32 vvhatsoeuer I command you take heede you doe it Thou shalt put nothing there to nor take ought there from if I must not take any thing from the Law of God then resolue I not to consent to or yeelde that the Lords Sabbath should be rente from Gods Law vpon euery or any light coniecture and probable argument I answere 3d. if by Sabbathes here must be meante all Sabbathes as well the Morall as the Ceremoniall Sabbathes then by like reason may I gather an abolition not only of the ceremoniall Law but also of the morall Law for Ephes 2.15 t is said Christ hath abrogated the law of commandements and Heb. 7.12 of necessety there must be a change of the Law now vvhy may not I by the word Law vnderstand both morall and Ceremoniall Law as vvell as you by the vvord Sabbathes to vnderstande the Morall and ceremoniall Sabbathes see therfore vvhat absurdetyes would follow if it were lawfull thus to extende vvords but happily some thinke it no absurdety to say that Christ by his death abolisht both Lawes the ceremoniall and the morall but if such thoughtes and sayings be not blasphemouse against the Law of God I know not vvhat are if such collections be not of most perniciouse dangerouse consequence in Gods Church I cannot tell what be did not the same Christ whom they vvould make to abolish the morall Law renounce this facte and also contrariwise establish this morall Law Mat. 5.17.18 saying I came not to destroy the Law c. and then vntill heauen and earth perish one iotte or title of this Law shall not passe but they vvill say it vvas reestablished againe after by the in the 4th Comm and then you giue liberty for men to exercise themselues in seruile labours at home in their families and a part a brode in the fields in ploughing dikeing carteing and the like now these exercises doe vtterly abolish Holines I doe not say Holines absolutly for a man may be holy in a calling but I say it abolisheth a Sabbaths Holinesse vvhich is to be exercised in holy performances without labour and a whole day and in holy assemblies but how can they be in the congregation in the assemblie togeather who be euery man at his owne house seuerally or in the field scatteredly at their labours the same whereof is that take away Sabbaths and you take away Rest which is signified by the vvord Sabbath againe take away Rest and you necessarily take away Holinesse that other dutie also And againe if you by this text of Col. 2.16 doe abolish the very duties of the Sabbath Rest and Holines as you doe haue you not made faire worke think you by abolishing that which you call the morality of the Sabbath euer Rest and Holinesse 7. The 7th and last text they produce for the abolishing of the 7th day Sabbath is that in Exo. 31.13 where the Sabbath are said to be a signe that the Lord did sanctifie his people now they say all signes be abrogated and therfore the Sabbath day I answere 1. The Lord God doth not say expresly in this text you shall not hereafter as namly after the death of Christ keepe the Sabbath day any more because I haue made it a signe now no but thus much is collected by humane reason because God made the Sabbath a signe now I can but vvonder how mortall man dareth by bare force of his blind feeble reason thus to confront his God God said in his 4th Comm which he wrote aboue all Scripture by his owne finger Remember the Sabbath day to sanctifie it The 7th day is the Sabbath in it thou shalt not work Now the quite contrary to God men now a dayes blushe not by bare force of reason to anowche Namly that the Sabbath day is abolished and therfore not to be remembred any more nor to refraine seruile work in it yea they contradict their Sauiour too who said of the Morall Law one iott or title of it should not passe to the vvorlds end Mat. 5.18 but they say yis that one iott to vvit the 7th day Sabbath may passe c. now choose you vvhither it be safer to leaue the vveight of your soules vpon Gods and Christes expresse wordes or vpon mens force of reason by way of collections and consequentes we haue formerly showne how blinde a thing mans reason is in matter of religion and especially in the duties of the first Table vvhich conserueth God and that therfore Diuines in other are signes and yet in vse still I answere 5. by distinguishing of signes and that two wayes first there be signes of things present as is the Sabbath Exod. 31.13 it is a signe c. that I the Lord doe sanctify you here the signe the thing signified are together in tyme and there be signes of things to come and such vvas the signe of circumcision Genes 17.11 vvhich aimed at Christ to come now though I grant that signes of things to come be abrogate yet I deny that signes of things present be abrogate such are the Sabbaths mentioned Exod. 31.13 a difference must be put twixt the signes of things present and future since that vvhen a signe and thing signified futurly doe mete together in tyme then the signe vanisheth as vvhen circumcision and Christs death came together then the signe circumcision vanished but t is other vvise vvith