SUNDAY A SABBATH. OR, A Preparative Discourse for discussion of Sabbatary doubts.

By JOHN LEY, Pastor of Great Budworth in Cheshire.

There remaineth therefore a Rest to the people of God. Hebr. 4.4.
Nos octava die (quae & ipsa prima est) perfecti Sabbati festivitate laetamur. Hilar. Prolog. in Psalm. pag. 335.

LONDON, Printed by R. Young, for George Lathum, at the signe of the Bishops Head in Pauls Church-yard. 1641.

TO The most reverend Father in God, JAMES, by the grace of God, Archbi­shop of Armagh, and Primate of all Ireland.

Most reverend Father in God and (besides the cere­mony of your stile) really my very gracious Lord,

IT is become a formality of the times, to enter bookes into the world under great names, and to make them seeme greater then they be, by studied straines of ex­cessive commendation, whereby many times they raise the Readers fancy much higher then his faith; and while they ad­vance their Patrons praise farre above all beliefe, they depresse their owne reputations below a charitable hope: and so make many, instead of reading on when [Page]they have begun (as it were with one foot on the thre­shold) first to stop, and then to step backe, lest their entertainment in the second course should be answera­ble to the first; their deceitfull flourishes in the dedi­cation, promising little sincerity in the ensuing dis­course.

I have no cause to feare it will be my ill hap, to take such handsale of any judicious and pious peruser of these papers, while I doe but tell (not you, my Lord, for it is already upon evident record, whereof your owne great reading gives you intelligence at the first hand, but others) how you are valued by such as are best able to judge, and seeme to have least of the Bias of advantagious interests, or partiall affections, to wry their censures from the streight line of truth, to the crooked brace of a favourable falshood; which I would have them know, not so much for your ho­nour, as for their owne good, that in the fulnesse of such an example, as your Grace's, others (especially of our Tribe, and most of all those of your own orbe) may find both the discovery of their own defects, and inducements to diligence, in following so faire a pat­terne for their further proficiency.

Of many, who have writt [...]n what your modesty will not acknowledge, I will take up with the testimo­nie of three onely: The first shall bee learned Master Selden, a man of that profession, which (by some) is held too emulous of the credit of the Clergy, and who hath taken much paines against their profit in his history of Tythes: he notwithstanding hath the most reverend Archbishop of Armagh in that esteeme, that [Page]he holds him Reverendissimus Antistes Jaco­bus Usserius, Archiepis [...]opus Ar­machanus, vir summâ pietate, ju­dicio singulari, usque ad miracu­lum doctus. Selden. Marmora Aru [...] deliana in editionis ansa. p. 8. sine, & p. 9. princip. A Prelate of exceeding great piety, of singular judgement, and of so much learning, as is no lesse then miraculous.

The second shall bee Ea certè pietatis tuae & erudi­tionis apud nos est existimatio, ut Usserii nomen pietatis nobis & virtutis nomen sit, quibus fama constans frequenter ingerit, tot in­gentes dotes quibus te Deus instru­xit. Frederic. Spanhem. epist. Dedi­cator. praefix. 3. par [...]i dubiorum E­vangelico [...]um, excus. Genev. an. 1639. Fredericus Spanhemius, Pastor of the Church, and Professor of Divinity in the Uni­versity of Geneva, a man, who by his bookes of Evangelicall doubts, hath given undoubted evidence of his Abi­lities, both for the Pulpit of the one, and the Chaire of the other; and hee from Geneva writes thus: Your piety and learning is of that accompt among us, that the name of Usher to us is a name of piety and So said Greg. Nazianz of A­thanas. A [...]. Greg. Naz. orat. 21. tom. 1. p. 373. vertue, constant and continuall fame ringing in our eares the many and great gifts wherewith the Lord hath endowed you. And because piety is the Principall, and (therefore Master Selden did well to assigne it the first place in his Elogium) he remembers it againe: Summa cum laude, voce, ac calamo, plus tamen exemplo do­ces, &c. Seld. You teach (saith he) to your great praise, by your tongue, and by your pen, but much more by your practice among them who daily look upon your life, and observe the uprightnesse and integrity of your man­ners: And Vident in te non anxiam, non affectatam pietatem, sed gravem, & seriam, & quae in illum solum fer­tur, cui soli debetur; vident raram humilitatem per quam à fastigio tuo descendis, nec quicquam infra tuam dignitatem existimas, quod ad promovendum regnum De [...] fa­cit. Ibid. Your serious and unaffected piety, which is directed only towards God, to whom alone of duty it belongeth; and (withall this) they see (that which makes these graces the more shining, and more sure) your rare humility, whereby you descend from your height of dignity and de­sert, and condescend to men of low estate, Rom. 12.16. [Page] thinking nothing too meane for the eminence of your place, which may any way conduce to advance the King­dome of God: Whence hee takes occasion Publicè pro­fiteor, quanta Genevae no­strae nominis tui sit claritu­do, quantus a­pud nostrates honor. Ibid. publickly to professe how glorious a name you have, how great honour in the City of Geneva.

The third witnesse (and, that I may not turne your candor into another colour, the last I will produce, who gives ample attestation to your great worth) is the late Author of an Epistle, published principally a­gainst Bishop Halls tenet of Episcopacy by divine right, (under the borrowed name of Iraeneus Philadelphus) who in the first page of his supplement of things omit­ted (having left you out, where hee names other Bi­shops with respect) makes you amends with this honourable mention: Segrego etiam à choro Episco­porum Romanensium Jacobum Usserium Archiepiscopum Arma­chanum, rarum non solum magnae Brittaniae, & Hiberniae, sed uni­versi Christiani Orbis ornamen­tum, in quem quicquid superiori saeculo clara lumina, Cranmerus, Latimerus, Hooperus, Juellus, ha­buerunt pietatis, zeli, suavitatis mo­ram, sanctitatis vitae & doctrinae, atque reconditae eruditionis, vide­tur quasi soedere facto concurrisse▪ Omiss. fol. 1. post pag. 76. epist. Iraenei Philadelph. I ex­cept (saith hee) from the company of Ro­manizing Bishops, James Usher, Arch­bishop of Armagh, a grace or ornament not onely of great Brittain and Ireland, but of the whole Christian world, in whom all the piety and sanctity of life, all the zeale and sweetnesse of dispositi­on, and the learning, the hidden learn­ing (hidden from the knowledge of o­ther learned men) of those famous lights of the former age, Cranmer, Latimer, Hooper, Jewell, are met as it were by a covenanted consent.

It is not possible (my Lord) that such eminency of grace and applause should not be dogg'd at the heeles with envie; and dogged envie barkes out many times with reproachfull calumny: and Gods wisdome suf­fers mans wickednesse so to worke, for the welfare of [Page]those he loves best, lest they should love themselves too well, and take a dangerous delight in too good a conceit of their owne good parts, and others great prayses (which might robb them of their fundamen­tall grace, humility; for either of these, but especially both together, like the abundance of Revelations, 2 Cor. 12.7. may incline many to selfe-exaltation;) for the buffeting of Satans messenger (the tongue of a slanderer, for there is a smiting with the tongue, Jer. 18.18. and if any tongue bee Satans, it is that which malignantly traduceth the most worthy) is ei­ther a meanes to prevent such puffing up, or a remedy against it; God by his all-wise goodnesse, tempering and turning a rank poyson into a soveraigne medicine, and so wel (I doubt not) it will be with you, (my Lord) if others be so ill minded towards you: and, in such a case, an Apology put in may prevaile, and prosper so farre, as not only to heal the wound which that cruell weapon, the tongue (for it is a sharp sword, Psa. 57.4.) hath made, but to smooth the scarre in the skin, when the flesh is made whole.

If then there be any in whom sin so aboundeth (be­cause grace aboundeth in you and towards you) as to suspect your sincerity, and to speake as ill as they thinke, (and it is like, with men who run to extremes on either hand, you may suffer on both sides; on the one as a Bishop, on the other, as too gracious with such as mislike, or admit not of Episcopall Governe­ment) I conceive (beside the clearing testimony of your owne conscience, and Gods attestation to the integrity thereof) you may, for the one sort, who set misconceits upon you for the callings sake, with com­fort [Page]call to minde, that such as are addicted to a disci­pline which denyeth that disparity wherein you are placed, have given that testimony of you which I have here observed; and more (surely) of that sort would doe you right in the like kinde, if they knew as well as I (and I hope they shall know it ere long) how humble you have beene (not humbled as some are by the Parliament) and in humility, how hearty and forward to take downe your selfe, and to project a forme of Ecclesiasticall Government, wherein you might be but as one of us in a sociable participation of Ordination and Jurisdiction with the rest of your bre­thren, the incumbent Pastors and Preachers of particu­lar Churches.

And for the other sort, who thinke you have but too kindely complyed with the Disciplinarians of Geneva, and other parts, else they would not have honoured you so much as they have done, the wiser and better sort will take it for a token of your wis­dome and goodnesse; and to take off the offence of some (who, in an over high conceit of Episcopall preheminence, disdaine all reformed Churches but those that have it) I can tell them, that Archbishop Whitgift entertained a Minister of the French Church, one Master Buse, to preach a weekly Latine Lecture in his owne Chappell, and to other forraigne Ministers was very bountifull, as to Drusius, Rhenicherus, Fre­gevill, whom hee entertained in his owne house; and not onely gave liberally to those whose merit was farre above their meanes, (when they came within his reach) but sent his bounty abroad to like objects in forraine parts, as to Master Beza, hee sent sundry times much money out of [Page]his owne purse, besides the generall collections and con­tributions to Geneva, which hee also greatly furthered, as S r. G. Paul in the life of Archb. Whitgift p. 63, 64. Sir George Paul hath written in the relation of his life.

And it had beene more for the honour of the En­glish Prelacie, and much better for the publick peace both of the Church and State, if there had beene more courteous correspondence betwixt Episcopall and Presbyteriall Divines, notwithstanding the dif­ferences betwixt them in opinion or preheminence.

But there are a sort of men, who, whether out of unsoundnesse in religion, or pride or perversenesse of disposition, or some politick intention, I cannot tell, but out of some motive (surely) which is not good, take small cause to raise great clamours against those whom they should rather rescue from reproach, if o­thers did defame them: Such an one was hee who sate so heavie upon the skirts of the Geneva Bible publickly in the Pulpit, charging the marginall anno­tations with Judaisme and Arrianisme, against whom I wrote an Apologie about twenty eight yeers agoe, which a double occasion now calleth to remem­brance, the one precedent, the other present.

The former is, That it was the time of my first happy acquaintance with your Grace, when upon your perusall of some part of it, you left a letter for mee (at your departure from Oxford) approving what I had done, and encouraging mee to hold on in clearing their innocency, who were most untruly traduced in a solemne assembly of the whole Univer­sity; so long since is it, that I have had cause to observe your sincere affection to all the faithfull Labourers in [Page]the Lords vine-yard, whether of Geneva or any other Church of the reformed religion.

The other occasion is present, and it is the desire of divers, who wish well to the edification of ordinary Readers of the Bible; and therefore desire that the Geneva notes, after a serious review and needfull cor­rection, may be restored to their attendance upon the sacred Text, from which they have been all this while discarded, as if they had been guilty of those heynous accusations which were objected against them, and whereof my book, I doubt not, (by the sentence of a The worthy Knight & Ba­ronet, S r. Edw. Dering, who hath the Chair in the Cōmit­tee of Books. competent Judge, in whose hands it now is) will ful­ly and cleerely acquit them, which hath led me a little out of my way, but it is but a short digression, as a step from the margine to the text, whereto the tax of these marginall annotations did induce me, and whence I may readily goe on to note another Accuser of the brethren of the same kind, who upon the difference of one word in the Edition of Ignatius at Geneva, falls foule first upon the Printers, in these words, Sed à Genevensibus Typogra­phis praeter fraudes, fucos, & prae­stigia, non est quod quicquam ex­pectemus. Ric. Montacutius Eccles. Cicestr. Minister. Apparat. ad origin. Ecclesiasticas. p. 19. Of these Geneva Printers we must expect nothing but frauds and fal­lacies, and impostures. And then upon Videlius, (a learned and religious Mi­nister of that Citie, who set forth that Father) in such intemperate termes as these, Neque audax & importunus Ig­natii censor quicquam attulit ad paginas suas implendas praeter in­scitiam, & incu [...]iam, & impudenti­am singularem, dum ad suum Ge­nevatismum antiquitatem detor­quet invitissimam; non autem quod oportuit, Calvinismum amussitat ad antiquitatem. Ibid. p. 19, 20. That bold and importunate Censor of Ignatius hath brought nothing to fill up his pages, but ignorance, and carelesnesse, and egregious imposture, whereby hee writhes Antiquity back to his Genevatisme, and doth not, as he ought, regulate Cal­vinisme [Page]by Antiquity. In whose defence I need say nothing, they of Geneva are enow, and old enough to answer for themselves; and I doubt not, but will doe it in due time.

I am sorry that I have occasion to observe the like lashing out in him, of whom, by his bookes of devoti­on and moderation, I was made to expect rather no re­proofes of such men, then any such reproaches as I read against Master Parker, who ha­ving said, Non volentes, sed nescientes; non per apostasiam aut contem­ptum, sed per infirmitatem & ig­norantiam lapsi sunt, qui in disci­plina aberrârunt. Park. de Polit. Ec­cles. lib. 2. c. 8. The Fathers, which erred in this matter of Discipline, did not offend out of will, but out of want of knowledge; not through apostacy or contempt, but through infirmity and ignorance, receiveth his refutati­on in these words of high disdaine, viz. Bish. Hall of Episcopacy. part. 1. p. 60. But can I now forbeare to aske, Who can endure to heare the bray­ing of this proud Schismaticke?

If I say any thing to succour the credit of Master Parker against this contempt (to which my charity en­clines mee) I shall with some men perhaps endanger mine owne, who will be ready to suggest (as the Jews against the blind man in the Gospel, John 9.28.) that I am one of his disciples; and if they doe, I will in­genuously acknowledge, that, having read his booke against symbolizing with Antichrist in Ceremonies, and being required by a great and learned Prelate to give my judgement of it many yeares ago, I answered then (and I am of the same opinion still) hee hath car­ried the cause against you, my Lord, but not against me: What meane you by that, said the Bishop? I meane, said I, that he hath written enough against your urging of the [Page]Ceremonies, but not against my yeelding to them, if I may not enjoy my Ministry without them: Thus much for my selfe, now for Master P.

I should have thought that his great learning (well knowne by his printed workes, though against the Crosse, and crosse to the Crosier) might have secured him from such a brutish scorne, especially from that which degrades him to the lowest forme, not only of men, but of beasts; and that as it is hard to prove, so none should be hasty to impute either pride or schism, where conscience is pretended, reasons abundantly alledged, and secular comforts deserted, as in his case it was; his words did not (mee thinkes) so much as tempt, much lesse authorize any one to returne upon him with such contumelious termes: for did hee say any thing against the Fathers, that he must for that be held unworthy to be called a sonne? yea, so worth­lesse, as to bee excommunicated from men, and sorted to beasts? hee said, they erred; and why might hee not? for, were they not men? they erred in Disci­pline, they might for all that in matter of doctrine be very learned and Orthodox Doctors: They erred (said hee) not out of will, or through apostacy or contempt, but through want of knowledge in that particular, and of infirmity: they might then (notwithstanding all this) bee very good and holy men (as indeed they were;) and must Master P. for saying but this, bee so farre undervalued and vilified, as to bee made but as the embleme of grossest stupidity? For right a­gainst this inhumane wrong, I appeale from the Pontificall Tribunall of the Judge, decreeing the di­vine [Page]Right of Episcopacy, to the closet of the devout Doctor, where if hee meditate seriously upon this passionate reproach, hee will vow (I hope) to doe so no more; and because hee hath not been wont in this sort to breake out of the way of Christian mo­deration, the plea of Balaams Asse may serve him for some excuse, Was I ever wont to doe so unto thee? Numb. 22.30. Wherein, that none may accompt mee like Cham, to bee a mocker of so reverend a Father (Reverend and Father both, without borrowing any reputation from his Rochet) I professe, though his word braying brought that story to mind, I would not have noted it with any reference to him (whom both in this booke, and elsewhere, I have mentioned with affectionate and venerable respect) but that the Asse did not bray, but speak; and speak not the words of a man, but of an Angel.

And O that all our Prelates, who plead their pre­heminence from the title Angels, Revel. 2.3. had been really Angelicall! that wee might have seene by their workes, their heart-strings were tuned to the song of the blessed Angels, Glory to God in the highest, on earth peace, good will towards men; that wee might have discern'd their desires by their endeavours (as your Graces) to be seriously set upon the happy union of those sacred Sisters, Truth and Peace, Zach. 8.19. Peace and Holinesse, Hebr. 12.14. to which your zeal hath burned with such a bright blaze, and ardent and constant heat (and yet hath it beene guided with so much prudent circumspection) that I cannot but hope God will make you an effectuall instrument of a most blessed accord both of Churches and King­domes; [Page]and I heartily wish that you had, and pray that you may have many Iraeneos Philadelphos (like him whom as such an one I have heard you many times mention with much commendation) who may give most hopefull assistance of happy successe to such a worthy designe.

God forbid, that either we of England, or our bre­thren of Scotland should be so stupid, as not to appre­hend, that the safety of both Nations is bound up in our union one with another, and our ruine like to be let loose in our rent and distraction; or so stubborne, in asserting our owne interests, or working of our owne wills, as to fall out for them: and by our mutuall ho­stility, so to weaken each part, that the common ene­mie may come in upon us, and overcome us both; rather then so, we should yeeld to any thing but sinne, part with any thing but with a good conscience.

In that which I have hitherto said (my good Lord) I have shewed but some part of that good report, which (by such as are least lyable to suspitions of par­tiality) is published of you; and because opposites doe illustrate the evidence of truth, I have noted some ex­amples of another straine, whereby it may appeare, that the great schisme and distraction among us, hath been made and maintained, not by a kind and respe­ctive correspondence betwixt persons or Churches of a different Discipline (as some not onely untruly, but absurdly suggest) but by proud and supercilious disdaine, rash and peremptory censures, rigorous usa­ges of such as have had the advantage of the upper ground, to trample on those that were placed below them; which hath been a principall cause of the great [Page]hatred and contempt of the Prelacie; so that it is not now taken by many as an honour to the man, but the man an honour and succour to it; who takes the calling of a Bishop, as Saint Episcopatus nomen est operis, non honoris. August. de Civit. Dei. lib. 9. cap. 19. Augustine said of it, rather for a matter of duty then of dignity, which binds him Quantum quis praecelsi culmi­nis obtinet locum, tanto necesse est praecedat caeteros gratiâ meri­torum. Concil. Toletan. 11. cap. 2. tom. 4. pag. 820. Edit. Parisiis. 1636. to so much more diligence as hee hath the higher preheminence; and that duty Ibid. Item Concil. Constantinop. 6. can. 19. tom. 5. Concil. pag. 328. Concil. Trident. Sess. 24. Can. 4. tom. 9. pag. 414. chiefly to consist in preaching of the Word, making more account of the Canons which concerne the sub­stance, then the ceremonies of their calling, as all men see your Grace doth, preaching every week in the Pa­rish of your abode, according to the Canon of the Episcopus, si infirmitate non fuerit impeditus, Ecclesiae cui proximè fuerit, die Dominico de­esse non debet. Concil. Aurel. can. 33. tom. 1. p. 723. first Aurelian Coun­cell, and abiding there, though with disadvantage and inconvenience to your selse, where you may doe most good, making the choice of the Prophet Jeremy, I will get mee to the great men, and speake unto them, for they, saith hee, have knowne the way of the Lord, Jer. 5.5. If they had not known it, he might have come to teach it them; and if our great men know it already, you will make them know it much better; smoothing the difficulties, and clearing the doubts of faith, in such sort, that their minds may bee settled in assurance of that which before they had but in fancie, or held but in opinion; and this in a plaine and easie way, yet full of power and authori­ty; so that I may say of your Grace, as the people said of our Saviour (reserving a just measure of prehe­minence to him that spake as never man spake, Jo. 7.46) [Page]you teach as one having authority, and not as the Scribes, Luke 7.29. not as they who write all they say, and can say nothing but what they have written; who preach coldly, as Erasmus noteth, because they are word-bound to a peece of paper; and not as the Scribes, because they said and did not, Matth. 23.3. but your life is a patterne, as well as your doctrine, and a rule of religious conversation; and therefore I doubt not but God shall have much honour among the honourable by your ministery unto them, and in­tercourse with them at Court, and elsewhere; for if Plato his presence and example wrought so much change in the Court of Dionysius a Tyrant, that up­on his comming thither there followed a wonderfull modestie and temperance in Feasts and banquets, and other reformations, so that as Plutarch in the life of Dion. p. 972. Plutarch noteth, the Court was cleane changed, how much rather may we expect that the Court of so good a King (as, blessed bee God, wee have) should bee much bettered by your Graces addresses to his Majestie, and your prea­ching and practice so much observed, so highly estee­med by the best of all sorts? Which was one cause that induced mee to dedicate this preparative dis­course of the Sabbath to your Grace; for, that being the chiefe of dayes for honour to God, and holinesse in men, it was meet the defence of it should bee countenanced with a name, which is eminent in both.

Besides, (which gives your Grace more interest both in mee, and what now I present to publick ob­servation) the better to furnish and further mee in the prosecution of this cause, you have beene pleased to [Page]communicate unto mee divers MS. Treatises of the Sabbath, such I could not hope for from any other treasurie of learning then yours, which aboundeth with exquisite variety, not to be found either in Book­sellers shops, or common Libraries; and to promise mee under your hand, any help of that kind. Where­in I am like enough (my Lord) to take you at your word, and sure enough that you will keepe it, when upon just occasion I shall present my desires to your Grace to that purpose.

It may be some will think I should have dispatched the difference about the title of our Christian Ho­liday in a shorter discussion; and to them I shall op­pose others (who have read it, and are wise enough to censure it) that say there is nothing idle or im­pertinent in it, nothing vainely or tautologically re­peated; and the more sit to bee somewhat large, because so many adversaries (which are not to bee sleighted) have so long opposed it, and one of them with so much acceptation among some yong Students in the University, D r. Pocklingt. his Book. as that for their delight they have read his booke at their common sires, which the high Court of Parliament judged to the fire to bee burned; and by mine intentive handling of that which is of smaller moment, (though the least things in Religion, as the filings of Gold, be very precious) I was willing to engage my selfe to a proportionable care and diligence in those more important parts of my Sabbatary Treatises, which hereafter (by Gods assistance) I shall set forth.

It is time I should draw towards an end, lest I make my porch too large for the pyle of building [Page]that belongeth to it: and yet I beleeve no Reader will think me too long, but your Grace; nor you, but that you will thinke I grace you too much; and in­deed, (my Lord) if I did not know you had so much humilitie, (with all that excellencie of knowledge and goodnesse, which is obvious to all unblemished eyes) that no prayses are like to puffe you up; and were not confident, that you know mee too well, to take mee for a flatterer, I would not allow my selfe to make such a dedication unto you: But while I apprehend you as you are in your selfe, and (as I conceive) towards mee; I cannot thinke I have of­fended in excesse, but I should bee very faulty in defect, if I should not adde to all that I have said, an Advertisement to your Grace, touching the gene­rall both observation and expectation which, now e­specially is set upon you (which, I am sure, will never be frustrate by your default).

Your great abilities, and your acceptation with the greatest, make many of the best and some of the wisest confident that you can, and your answerable zeale and sincerity makes them of strong hope, that you will take all the faire opportunities that God puts into your hands, to helpe forward the casting of all scan­dals out of the Church, and the setting up of all good meanes to keepe them out for future time: Gods Providence (which doth nothing in vaine) may well bee thought (after so long absence, and so great distance of your ordinary residence) to have brought you hither at this time for so great, so good a purpose: So that, though there be some Sunt qui quod sentiunt, etiamsi opti­mum sit, (invi­diae metu) non audent dicere. Cicero l. 1. de Offic. p. 362. who think better then (for feare of envie) they dare speake, and [Page]so doe a great deale worse then (perhaps) they think: for (as Veritatem reticere quod­dam sacrilegi­um est. Sedul. in epist. ad Rom. c. 11. sol. 8. Sedulius saith) to conceale the truth (when there is just cause, and a fit season to set it forth) is a kind of sacriledge, It is both beleeved and looked for, that your Grace, as you can upon occasion shew your selfe a Paul in eminence of knowledge, and a Barnabas in sweetnesse of spirituall consolation; so with Paul and Barnabas, you will waxe bold in the cause of God and his truth, though (as it was their lot) you should meet with contradiction, even unto blasphemy, Act. 13 ver. 45, 46. and indeed, the sincerest and wisest working may sometimes not onely faile of due acceptance and successe, but bee as wilfully withstood on the one side, as it is zealously pursued on the other: Yet your Grace may take the more heart to give free scope to your conscience herein, because you are so generally gracious, that as Hierome said to Tuae dilectionis fama disper­gitur, ut non tam laudandus sit qui te amat, quàm scelus putetur facere qui non amat. Hier. ad Florentium, priore epist. tom. 1. p. 53. Florentius, To love you, is not so much to be reputed a praise, as not to love you a crime: I should be guilty of no lesse, if I should not in mine heartiest prayers to Al­mighty God commend your good health, and long life, for his glory and his Churches comfort, and sin­cerely professe all humble observance to you, as the duty of

Your Graces most cordially devoted client and servant, JOHN LEY.
From my lodging in Pauls Church-yard, March 19. 1640.

The PREFACE to the Reader.

THe Name and Lot of the Sabbath (as many of this generation have used the matter) are very unlike: for that is fixed on an Hebrew root (which signifieth Rest) this, as a wa­tery reed (tossed to and fro with contrary winds, by the manifold oppositions that are made about it) almost, if not al­together Restlesse. Not all the Commandements of the Decalogue, besides that of the Sabbath (which for number have the oddes of nine to one) have suffe­red more or worse, under the strife of tongues, or con­flict of pens, then it hath done.

It was (by divine Ordinance) to be as Noahs Arke: for in that not men alone, but the unreasonable crea­tures likewise (though most disposed to range abroad) were under an arrest, confined to a narrow compasse: and (though otherwise adverse to each other) united in a quiet and peaceable repose among themselves. So on the Sabbath, both man and beast (for that day) were to have each of them their quietus est: by the one sort, [Page]Rest was only to be enjoyed as a benefit; to the other it was enjoyned as a duty: but not Rest onely, but Re­ligion with it; nor Rest meerly for it selfe, but for Re­ligions sake, and that (so farre as it consisteth in com­munion with God) is another kind of Rest, and of all kinds, the best, and most delightfull.

But now is this Sabbath, or day of rest and quiet­nesse, become as a Ball, betwixt two Rackets, bandied this way and that way, by mutuall contradiction, not onely betwixt the godly and the profane (which is no newes) but among many of those, who are in no mean accompt in the Church of God, whether they bee va­lued by the eminence of their places, the excellency of their parts, or the holinesse of their lives.

The more is the griefe of religious hearts that doe observe it, and the more hearty their desires (no doubt) to see some good accord (at least betwixt the better sort) or (which is next unto a peace) that the differen­ces about it may bee carried with such pious and pru­dent moderation (on both sides) as that God may lose no part of his tribute of honour, nor his servants be defrauded of the fruit of their holinesse, nor fall to a change or cooling of those charitable affections to­wards each other, without which Pomegranats, even the golden Bells of Aaron, are but like sounding brasse, or tinkling Cimballs.

Towards this purpose, if the employment of the Talent committed to my trust may any way conduce, I shall make no scruple to adde unto my other taskes an assay of satisfaction to their Doubts or Reasons, who either waver in the right, or are already swayed to wrong opinions in this point. And to this endea­vour, [Page]I shall with more diligence addresse my selfe:

First, because the day in question, is the training day of military Discipline, by which the Church of Christ is unto the Synagogue of Satan (as is said in the Canticles) terrible as an Army with Banners: Cantic. 6.4. which, if it should not be well united, and often exercised, the powers of darknesse would be mighti­ly exalted. It containeth (as Cùm subyersam omnem reli­gionem vult (apud Prophetas) si­gnisicare polluta, violata, non cu­stodita, non sanctificata, sua Sab­batha conqueritur, quasi omisso hoc obsequio, nihil ampliùs resta­ret, in quo posset honorari. Calvin. Instil. l. 2. cap 8. parag. 29. pag. 140. Calvin sheweth, and Mast. Perk. exhortat. to Repent. vol. 3. pag. 421. col. 2. Doct. Prid., his lect. on the Sab. Doct. Rivet. in Ex­od. c. 31. ver. 12. pag. 253. Grotius de jure belli ac pacis. l. 2. c. 20. pag. 244. Mast. Primrose Treat. of the Sab. part. 2. c. 6. p. 120, 121. other learned Divines in effect say the same) the summe and substance of all Religion. The Sab­bath is unto it as the border of Sinai to that mountaine of terrour; and as the tower of Sion, to that city of per­fection: and so cannot be battered, or broken down, without an open breach upon Religion it selfe.

Secondly, because as it stands in eminency (for force and use) so it is the fairest marke for Satans malignity to aime at: and as if he had given his souldiers some such charge against it, as the King of Syria did once against the King of Israel [fight a­gainst neither small nor great, 1 Kin. 22.31. but against the King of Israel] spend all your might against his person; so a­gainst this, whether King or Queen of dayes (for both these titles are attributed to the day of Rest, as I shall note in another place) are all his forces set in battell array, and though (in some respects) adverse to one another; yet in their way, they all of them doe vio­lence to the Lords sacred ordinance of the Sabbath. Some endeavouring to undermine and supplant the fabricke of it, from the very foundation (on which it [Page]is set); and others piling upon it so many over rigo­rous positions and observances, as with their sad and sullen weight may incline it to crack and fall a­sunder.

Thirdly, The necessary instruction of the people in the heads of Catechisme, pressed by especiall com­mand of our dread Soveraigne that late was, and of his Majestie that now is, maketh the Decalogue, (and within it the Commandement of the Sabbath) a more common Theme for popular discourses, and therewith. all a more fruitfull ground of erroneous descants then heretofore, if in such variety of opinions (which cast a mist upon the truth) there be not some more means to cleare it, and to guide men to that choice, from which too many now endeavour to seduce them.

Fourthly, I observed, that as some set their wits on worke to impeach the piety of the doctrine of the Sabbath; so many set their wils either to worke or play, and so to pursue their profit or pleasure, as to make the Lords holiday every way in practice, as un­holy and profane, as in position it could be: Irreligi­on and Libertinisme being a descent from Sion hill, which hath no need of hands to thrust it downewards towards hell.

It was well said of a grave The Bish. of S. Asaph. Prelate (when hee heard of some too indulgent doctrines this way) that therules of manners should be strict, for mens behaviour would incline fast enough to loosenesse of themselves. Besides, there is a sinister zeale in some against super­stition, which proveth many times prejudiciall to the practice of religion: for (as our late learned King James his Cign. cant. [...].8. Sove­raigne hath observed) under colour of weeding out su­perstition, [Page]it will pluck up by the roots many plants of Paradise.

And wee see but too many ill harvest men, using the weeding hooke to the wheat, which should bee exercised onely to plucke up the tares: of whose ill worke I shall beware for my selfe, and (I hope) shall give such warning unto others, as may not only with­hold them from the like; but may bee a direction to the simpler sort, what to take, and what to take heed of, as either of them shall bee offered to their choice.

Fifthly, While men make no scruple to violate the holy rest of the Lords day, they become the more bold to disobey their Superiours, (whether supreme or subordinate); for, Mat. 22. v. 31. as giving to God the things that are Gods, and unto Caesar the things that are Caesars, are sociable duties, and well sort together; so com­monly, where dues are denyed & detained from God, the King is not like to receive his right, either for aid, or obedience: for the fourth and fifth Comman­dements are so neere neighbours, that the like lot (whether of observance or of sleighting) is like to befall them; which wee may well perceive, if wee doe but observe how our people have lately fallen, not onely from piety, but from civility, and broke out into manifold offences against the lawes of the King, since they were taught (a lesson too easily learned) to make light of this holy Commandement of God.

Nor is there any cause to expect any better beha­viour among them, untill their consciences (let loose from this bond) bee tucked up to it by a more reli­gious regard, both of the authority and observation [Page]of the Sabbath: Then may wee have more hope, and not till then, under our Governours, (for whom the Apostle prescribeth all manner of prayer) to lead a quiet and peaceable life, in all godlinesse and honesty, 1 Tim. 2.1, 2.

Sixthly, These motives were the more sharpned, and I the more quickned (for the safer conduct of them that doubt) to set out my light (whether candle or torch, I must leave to other men to judge) by se­verall sollicitations of many religious and learned friends; but especially by a joynt Letter, (the copie whereof I shall present to the view of the Reader next after this Preface) sent me under the hands of many of my Brethren of the Ministery, of whom there are divers, for their gifts and parts, of especiall note, and all of them painefull and profitable Prea­chers in their places, and such as build up the walls of our Jerusalem (as with both hands) with sound doctrine and religious conversation.

Seventhly, Since that time I have received not onely incouragement, but incitement to the same ser­vice (with a Manuscript Treatise of the Sabbath) from the hand of a great Prelate, a glorious Starre of the first magnitude, shining illustriously in the Church, both by his admirable learning, and answe­rable living.

Eighthly, I was not a little provoked to lend my poore ability to the protection of the truth herein, by the importunate pressing of Master Breerewood, whereby Master Nic. Byfield was forced to the field, when hee had no thought nor minde to fight, (as wee shall seasonably note in another place); for when hee [Page]had excused himselfe, for being unwilling to enter the lists of controversie with him, as wanting warrant to leave his calling, and to spend his time about such confutations, Mast. Breerwood returnes upon him with this patheticall expostulation:

M Breerw. his first Treat. of the Sabbath, p. 89, 90. How, Sir? is the defending of the doctrine you have taught, a leaving of your calling? Are you called to teach the truth, and not to defend it? Are not Gods Ministers to defend Christs truth? is that no part of their calling? or have you no warrant, say you, for such confutations? What? no warrant to confute them in the behalfe of the truth, whom ye yet condemn for adversaries of the truth? Why, Christ is the authour of the truth, John 14.6. or the truth it selfe; you are a Minister of Christ, there is a warrant for you: The holy Ghost is the spirit of truth, Ephes. 1.13. and he sancti­fied you to that Ministry, there is a warrant for you: The Gospel is the word of truth, you are a Preacher of the Go­spel, there is a warrant for you: The Church is the Pillar of truth, you are a Pillar of the Church, there is a more warrant for you: For would not the Authour of the truth, the spirit of truth, &c. (and to all these you owe your service and allegiance have their Minister to de­fend the truth? A strange thing, that Christs Ministers should have no warrant to confute oppositions made a­gainst the truth, who are bound to give their lives in de­fence of it! Must they spend their life and bloud for con­firmation of it? and may they not spend a little labour and time about such confutations? So farre he.

Where, whether the goodnesse of Master Breer­wood his cause, or the apprehension of his owne better abilities, and more list and leasure then Master Bifield had, to reciprocate disputes of this sort, did more [Page]prompt him to these braving provocations, may bee better discerned, when their different Tenets come with indifferency to be examined.

In the meane time, I thought this speech, after so many inducements (as before I have touched) though directed to him, was pertinent to mee: And (besides other respects) somewhat more to mee, then to Ma­ster Bifield, in that a great Mast. W. C. Admirer of Master Breer­wood brought mee divers of his Dictats on this Argu­ment (which are not in print) that I might peruse them, and so might either take the impression of his opini­ons from them: or (if my judgement swayed mee otherwise) that I might endeavour to take off the er­rour of his and other mens mis-conceipts, by some better evidence of truth herein, then yet had been offered to their view.

At this marke while I direct mine aime, and ad­dresse mine endeavours, my resolution is, and care shall be, to deale with such diligence, as not to neg­lect any meanes of due information in matters of doubt, and with such fidelity, as not to tell a lye for God, nor to out-face a truth against the meanest man.

And, if while I devote my thoughts & pains to make some truths (not of meere speculation, but of ordinary practice) to shine (which have been obscured with manifold scruples) and to fence them from the storme of some mens oppositions, it bee mine hap to derive contradictions upon my selfe, it shall not discourage mee from any duty I owe unto the truth: for, he that gain-sayeth me in that, maketh himselfe Gods adver­sary more then mine; for, truth is not any mans so much [Page]as his, who (I hope) will give mee eyes to see both what wrong is done unto it, and by what meanes, and in what manner it should be righted.

But if the exception he taketh against what I write be true and just, I will take it for a matter not of dis­grace, but of gratification: for I shall accompt it a fa­vour, if he shew mee an errour of mine owne (and it shall be no longer mine, then untill it be seen) which yet I see not.

For which discovery, I shall hold it my duty to give him thankes, without taking offence at any good office hee performeth for the truth, and shall alwaies be ready to debate any doubtfull dif­ference so, as (with the Et refellere sine pertinacia, & refelli sine iracundia, parati sumus. Cicer. Tus. qu. l. 2. p. 137. 5. Oratour) to give or receive a refutation without pertinacy, or passion, and (as Nobiscum nulla contentio, cum uterque pari jugo non pro se­se, sed pro causa niteretur. Plin. opist. lib. 3. pag. 85. Lucius Albinus and his friend) to joyne my necke with his in the yoak, sociably to draw not the waine of our vaine conceipts or selfe­wills, but the chariot of truth, that shee may ride on in state and triumph: which will (I am sure) be the last issue of these Sabbathary dissentions, wherein falshood (though for a time it may advance, as Pageants doe, by an unnaturall and violent force) shall fall under her wheele, and receive the reward of the wicked, by So­lomons doome, Prov. 20.26.

In hope whereof, and heart by that hope, I shall betake my selfe to my taske, which will bee a dou­ble discourse: The former Historicall, wherein I shall shew how the controversie of the Sabbath hath pro­ceeded from the Primitive, to the present times. The later Doctrinall and Practicall, in which the differen­ces [Page]of the Doctrine shall be discussed, and the duties of practise accordingly delivered.

But because we can treat of none of them, without the use of Termes and Names, which are called in question, and by some condemned of profanenesse, or Judaisme, especially the name In the book, called Sunday no Sabbath, made by Doct. Pockl. Sabbath (whereof we must needs make frequent mention) it will bee very convenient and neere unto necessary, first of all to discusse the exceptions taken at the titles of our week­ly Holiday: Yet so, as that the discourse of them may be a preparative to reall resolutions afterwards. In all which, the God of Truth and Piety be mine aide and guide. Amen.

The Copie of the Letter mentioned in the Preface.
To the Reverend, and our worthy Friend and Brother in the Mini­stery, M r. John Ley, these.

(Reverend and worthy Sir)

SInce the due observation of the Lords Sabbath is of so much im­portance, (both for Gods glory and mans good) that the whole Decalogue is usually with more or lesse con­science regarded, as the Sabbath doth abound with, or is abated of its due respect and ob­servance: and being conscious of the vari­ety [Page]of opinions in these dayes of contention and controversie, both touching the day and duties thereof, Which it is; When it begins; By what force, and how farre it obligeth; with the distractions which these differences may pro­duce in the mindes of all, especially of weake (though well-affected) Christians: wee are bold, in assurance of your wisdome and abili­lity this way (as well as otherwise) to entreat you to add light to the truth in these points, by a serious sifting of them, and a seasonable divulging of your judicious Labours on them: wherein you shall not onely gratifie us in particular (that much desire to partake of your pious endeavours) but promote the publick good and peace of Gods Church, stop the mouthes, and stay the pens of such as are carryed away with mis-conceit and errour, settle and comfort their consciences that ho­ver betweene doubt and resolution, having neede of all learned and religious helpes, to cleare this doctrine from such clouds as doe eclipse the brightnesse and beauty of it. The Lord incline your heart to undertake this work, and so direct and assist you, every way [Page]to plead his cause, that Truth may triumph o­ver all subtleties and sophismes, that (with their faire appearances) are apt to deceive the simple. So wee commend you to the Grace of God, and rest

Your very respective Friends and Brethren in the Ministery,
  • William Moston.
  • Andrew Wood.
  • John Conny.
  • Samuel Clerke.
  • Matthew Clayton.
  • William Shenton.
  • Richard Holker.
  • Robert Whittell.
  • Charles Herle.
  • Nathaniel Lancaster.
  • Richard Wilson.
  • Alexander Clerke.
  • John Glindale.
  • Thomas Holford.

The Contents of the Discourse following.

CHAP. I.
IN what cases we may be indifferent for the for bearance or use of Names: In what wee must bee chary concer­ning both. Pag. 1.
Chap. II.
The divers names of the Christians weekely holi­day. pag. 4.
Chap. III.
Of three most usuall names of the Christians weekely holiday; and first of the name Lords day, Revel. 1.10. The strange opinion of D r. Gomarus, and M r. Braburne, charging the title, as applyed to the Christians Sabbath, with impertinency and noveltie. pag. 7
Chap. IIII.
A comparison of the old Sabbath day, the day of our Saviours Birth, of his Passion, Ascension, and of his Ap­parition to S. John, with the day of his Resurrection, as touching right to the title Lords day, and the pertinency and propriety of that title to our weekly holiday. p. 13.
Chap. V.
The imputation of novelty in applying the title Lords day to the Christians weekly holiday, answered. p. 26.
Chap. VI.
Of the name Sunday: Whether we may call our week­ly holiday by that name: objections against the use of the name Sunday for our weekly holiday. p. 34.
Chap. VII.
How farre it may be lawfull to use Idolatrous names: an Answer to the Objection against the name Sunday. pag. 41.
Chap. VIII.
Of the name Sabbath; and first of the writing Sab­both, Sabaoth and Sabbath, which of them is the right; and by occasion thereof some observations of skill and ignorance of the originall tongues. pag. 50.
Chap. IX.
The Etymologie of the name Sabbath: and first of the abusive derivations of it by Justin and Plutarch, by way of contempt of the Jewes their Religion and Manners. pag. 60.
Chap. X.
The derivation of the name Sabbath from two He­brew words; the one signifying [seven] the other [Rest] the former being the errour of Lactantius, the later the true and most received Etymologie. pag. 67.
Chap. XI.
The sever all acceptions of the name Sabbath. pag. 69.
Chap. XII.
Whether the day, called Lords day, or Sunday, may not also be called Sabbath day, or the Sabbath: the ex­ceptions which are taken up by divers against it. pag. 73.
Chap. XIII.
Reasons why Sunday, or the Lords day may be called Sabbath day, delivered and defended. pag. 79.
Chap. XIV.
Ancient evidence for calling the Lords day by the name of Sabbath, observed especially against Doctor Pocklington his assertion, viz. That no ancient Father, [Page]nor learned man, tooke the name Sabbath otherwise (from the beginning of the world, till the yeare 1554.) then for Saturday observed by the Jewes. pag. 91.
Chap. XV.
Royall and reverend Authority for putting the name Sabbath upon Sunday, whereby it is cleared from schism, as well as from novelty. pag. 101.
Chap. XVI.
Of such as are Adversaries to the name Sabbath, as put for Sunday, sometimes assenting thereto, and using the name in that sense, or yeelding that which doth in­ferre it. pag. 116.
Chap. XVII.
Exceptions (against some of the precedent Testimo­nies alledged, for calling the Lords day Sabbath) pro­pounded and answered. pag. 119.
Chap. XVIII.
A particular answer to the particular exceptions made against the name Sabbath, as applyed to Sunday, or Lords day: and first of the dangerous plot pretended by Doctor Pocklington in the use of the name Sabbath for Sunday, and of his prodigious comparison of the name Sabbath on the Lords day, to the crowne of Thornes on the Lords head. pag. 133.
Chap. XIX.
An answer to Barkley the Papist his dilemma against the name Sabbath for Sunday, or Lords day. pag. 143.
Chap. XX.
Master Braburne his objection of confusion, in calling Sunday Sabbath, answered. pag. 146.
Chap. XXI.
The objection of Judaisme, in using the name Sab­bath, [Page]answered and retorted; as also the reproach of the name, as from the Sabbatarian Heretickes, removed. pag. 148.
Chap. XXII.
The Negative argument drawne from the Apostles not using the name Sabbath for the Lords day, answered. pag. 156.
Chap. XXIII.
Though neither the Apostles nor the ancient Fathers called Sunday Sabbath, we may, and the reasons why. pag. 161.
Chap. XXIV.
The Objection, taken from the use of the name Sab­bath in Dictionaries, Histories, and the Romane and Re­formed Churches, answered. pag. 168.
Chap. XXV.
The Objection, taken from the statute and language of Lawyers, answered. pag. 175.
Chap. XXVI.
A comparison of the names Sabbath, Lords day, and Sunday, with a resolution of the Question for the name Sabbath, as the best, and fittest to be the most usuall title of our weekly Holiday. pag. 180.
Chap. XXVII.
A briefe accommodation of this Nomenclature, or nominall discourse to some purposes of importance, con­cerning the Sabbath. pag. 197.

A Premonition concerning my Sonnes Verses after written.

THough a learned and worthy Doct. Prim­rose in his Pre­face to the Reader, before his Sons Trea­tise on the Sab­bath. Do­ctor of the French Church, honou­red his Sonne so much, as to write to him, to deliver his mind concer­ning the Sabbath; I am not so fond a Father, as to conceive my Sonne (being yet by his yeares in his mino­rity, and among Graduates of the University, but a meere fresh-man, having but newly stepp'd up to the first and lowest degree of the Schooles) fit with that hand, which was but lately taken from the ferula, to take the Censors rod, and to passe his judgement (or if that be too grave a terme for one so young) his opi­nion or conceipt, either upon the Doctrine or any Di­ctates of the Sabbath: yet his filiall affection and poe­ticall fancy, prompting him to put pen to paper in these ensuing Verses, and to send them to mee (with his desire) that I would allow them some vacant page in my Book (as some what of kinne to mine own con­ceptions, because they be his) I have assented to him; but with these two advertisements to the Reader.

1. The one, That hee thinke not the better of mee or my Booke, for any praise they bestow upon either; for Poetry is an Art of deceit, which measureth expressions not by the truth of the subject, but by the strength of imagination working upon it; nor is it more disposed to deceive, then naturall affection to be deceived; especially in relations of neerest degree (as betwixt us two) though it be usually as more for­cible, so more fallible in a descending, then in an ascen­ding operation.

2. The other is, That my meaning in this admit­tance of his Muse before my Sabbatary discourse, is to engage him openly to this holy cause (as Hamilcar Hannibalem filium (non amplius novem annis na­tum) ad aram adduxit, eamque (caeteris remotis) tenentem jura­re jussit, nunquam in amicitiam cum Romanis fore. Aemil. Probus in vita Hannib. fol. 115. Hamilcar did his young sonne Hannibal, privately in the cause of the Carthaginians against the Ro­mans); that when time and studie (with Gods blessing) have ripened him for any religious undertaking, hee may hold himselfe solemnely bound to bee zealous for Gods right in this behalfe, and faithfull and resolute to plead for it against all opposers. With these premis­ses I have left him roome, and given him leave (un­der my name) to write to the Reader in his owne stile, as followeth:

On the learned Treatise of my much honoured Father, intituled, Sunday a Sabbath.

Deare Sir,
PArdon my fault, if't be presumption here
Before your sacred labours to appeare;
But if you will not, I shall make my pen
To keepe a Sabbath, and not write agen.
In former times you meant to put to presse
Your English Sabbath in a
I purposed to publish it in Latin, because it would not passe in En­glish.
Romane dresse;
But'twould have griev'd you (sure) your work should be
Abus'd by (what you hate) flat Popery;
For your own name would make most think it good,
And some to read what they not understood.
I still lamented that your deske should bee
The Sabbath's prison, and still kept from mee
As well as others; and 't was my delight
(Pardon the pious theft) to steale a sight,
And then to wish, O that this might not be
Imprison'd in a Latin liberty!
God heard my vote, and now hath made it true,
You would not stoop to times,
My confi­dence for this the Reader may see in the end of my Pre­face, written a­bout five yeers agoe.
times should to you.
WILLIAM LEY, Student of Christ-Church.

SUNDAY A SABBATH.

CHAP. I. In what cases wee may bee indifferent for the for bearance or use of Names: In what wee must bee chary con­cerning both.

IF under the diversity of words there were no dissention touch­ing the things that are treated of, (as De verbo (ut mea fert opi­nio) contro­versia est, de re quidem conva­nit. Senec. de clement. l. 2. e. 7. pag. 102. Seneca observeth of the words clemencie and pardon) it were a waywardnesse or wan­tonnesse (well worthy of sharpe reproofe) to wrangle, or spend many words about them; which Ne verbi controversiam vel superfluam faciam, v [...]l meritò patiar, quoniam cùm de re constat, non est opus certare de nomine. Aug. Ep. Hieronymo. Ep. 28, tom, 2. p. 108. Saint Augustine professeth hee would [Page 2]neither willingly doe, nor deservedly suffer: for where the sense is sound and consonant to truth, (on both sides embraced) there is little appearance of pe­rill in the difference of termes, and as little cause to bee curiously nice either in the allowance or forbear­ance of their use. So, in effect, hath Dum res [...]ognoscitur, non est de vo­cabulis laborandum. Aug. de Gen. ad lit. lib. 4. cap. 5. tom. 3. pag. 730. S. Augustine (after Non obstant verba cùm sententia congruit veritati. Lactant. Instit. lib. 4. cap. 9. La­ctantius) resolved, as directed thereto, not onely by the rule of Religion, which requireth among men, (Christians especially) as much union as may bee, 1 Cor. 1.10. but by the dictate of Reason; For Logick (which is artificiall and refined reason) Docuit me (seil. Dialectica) cùm de re constat, propter quam verba di­ [...]untur, non de verbis debere conten­di. Aug. contra Academ. lib. 3. cap. 13. tom. 1. pag. 618. (saith he) hath taught me in consent of things, not to contend about the acception of words.

But since wee cannot hold discourse of the one without helpe of the other, (for verball noti­ons are to reall, (in the service of the mind) as Verba quasi vasa. August. Confes. l. 1. c. 26. ves­sels are to meats, (for the sustenance of the body) to serve them in, to that both place and use for which they were before prepared).

Secondly, Since not onely the things, but words also (which concerne the Christians weekly holiday) are brought into vehement dispute, and sometimes censoriously resolved on the wrong way.

Thirdly, Since (likewise) men seldome except against a Word or Name, but when they wish not altogether well to the thing it selfe (as the Nomen fe­rè non velli­cat, nifi qui rei non omnino benè vult. Bp. Andrews Ep. 1. Pet. Du-Moulin opusc. pag. 166. Bishop of winchester writeth in his first Epistle to Doctor Du-Moulin).

Fourthly, Since sometimes by giving up words in a matter of weight (to gratifie the desire of the Adversary) there is advantage given therewith to the left hand, and more courage taken to contend against the right of the cause in question, which was the issue of that facility De ousia vero nomine abjiciendo, placuit auferri; non erat curae Episcopis de vocabulo cum sensus esset in tuto. Hieron. adver. Luciferian. tom. 2. pag. 144. The Arrians required the like for the word Consubstantialis as Theodoret wri­teth. Hist. Eccles. lib. 2. cap. 18. pag. 533. which the Fathers at Ariminum shewed in condescending to the request of the Arrians, for the abatement of the word [ ousia] in the doctrine of the Trinity.

Lastly, Since (as M r. Ironside quest. 3. cap. 13. pag. 123. M r. Ironside hath out of S. Au­gustine observed of the Academicks) They are not such simple men as not to know how to give things their proper names, who purposely make choyce (I may say as well, purposely make refusall) of words which may serve to hide from the simple, and to intimate to the wi­ser sort of their Disciples their opinions, (whether Sab­batharie or Antisabbatharie, if erroneous and dange­rous, it is equally materiall,) It is (as I conceive, upon all these considerations of weight and moment) very requisite to make search, and to seeke for satisfaction of scruples (in this controversie of the Sabbath) both for words and things: And (to conclude with our former comparison) as vessels must be scoured before meat be served to the Table in them: so words must first bee cleared, (which is requisite in the tryall of the title of the day of rest, as well as in other Questions) before the matters in difference (which they import) can well be brought in to be discussed.

CHAP. II. Of the divers Names of the Christians week­ly holiday.

THe Names of that day, which wee Christians keep for our weekly holiday, are divers; the first name was the first day of the week: a name (for An­tiquity) as old as the beginning of the first weeke of the world, Gen. 1.5. And that title is given it by all the foure Evangelists; by Saint Matthew, chap. 28. ver. 1. Saint Mark, chap. 16. ver. 2. by Saint Luke in Acts 20. ver. 7. and by Saint John chap. 20. ver. 1. as also by S. Paul, 1 Cor. 16.2. eight times (as M r. Braburn. Defence, p. 162 Master Braburne numbers them) it is called the first day of the weeke by the holy writers of the new Testament, all of them using, in the Greek, a cardinall number for the ordinall, as Moses doth in the Hebrew, in the forecited Text, Gen. 1.5. Ethnicis semel annuus dies quisque festus est, tibi octavo queque die. Tert. de Idol. cap. 14. tom. 2. p. 457. Tertul­lian, Hic dies octavus, id est, post Sabba­tum primus, & dominicus. Cypr. lib. 3. Epist. 8. p. 80. col. 2. Cyprian, and Dominicus verò post septimum, quid nisi octavus? Aug. praefat. in Psal. 150. tom. 8. part. 2. p. 1058.1059. Augustine; and, if wee may beleeve Master Bra­burne (but wee finde no proofe for it) all Churches call it the eighth day, not that they would have a Christian weeke longer then after the old computation, (which took up with the number of seven) but for that, (as it is cleare by the words of Saint Augustine) it being after the Sa­turday, which was the seventh, if a man count on, the next day following maketh the eighth: and (without any intention to make the circle of the weeke one day wider then it was before) they made the account in [Page 5]this sort, and named it the eighth day, the rather, with reference to Circumcision, which was on the eighth day to bee received: and therein (as Octavus dies, id est, post Sabba­tum primus, quo Dominus Circumcisi­onem spiritualem daret, hic dies octa­vus praecessit in imagine. Cypr. lib. 3. Ep. 8. pag. 80. col. 2. S. Cyprian thought, and August. in Psalm. 150. tom. 8. part. 2. pag. 1059. S. Augustine hath the like conceipt) was the Christians weekly holi­day prefigured.

With these Appellations of number & order, we may remem­ber those Titles of honour ascri­bed unto it by Chrysologus. Serm. 77. Chrysologus, who calleth it the primate of dayes, and by Ignat. Epist. ad Magnens. vocat. [...]. pag. 57. Edit. Genev. 1623. Ignatius, who advanced it to a denomination of an higher straine, naming it the Queene and Princesse of dayes (other feast­dayes being as M r. Godwin in his Moses and Aaron. lib. 3. c. 3. p. 110, 111. concubines, and the worke-daies as hand-maids) not (as M r, Brab. in his Discourse upon the Sabbath, in 8 o. page 53. In his De­fence in 4 to. page 159. & 488, 490. M r. Brab. would have it) as if hee left the Title of King and Prince for the Saturday Sab­bath: for if hee had meant such a titular prelation of that day above the Lords day, hee would not surely (where hee speaketh of them both) have adorned the one with the title of a Queene, and not the other with the title of a King; which hee hath no where done, nor any body else (for ought that I have yet either read or heard) but M r. Brab. it is his peculiar Courtship, whereby he would restore the old Sabbath to the prerogative of a Crown, after it hath been just­ly deposed from it for many hundred yeers together in the Christian Church.

Besides, the Bishop of Tho Bp. of Elie in his Treat. of the Sab. pag. 75. Elie hath pertinently re­plyed to this imaginary preheminence of the Jewish Sabbath, by giving instance of the Rabbins stiling it by the name, not of a King, but of a Queene; and of the Philosopher and Oratour terming Justice, Elo­quence, and Mony by the same title: and hence hath hee rightly inferred, that Ignatius named the Lords day the Queene of dayes, not by way of derogation, but to signifie the eminent and transcendent honour of the day. But, howsoever the words went in Ig­natius his time, to call the one a King, the other a Queene, in our daies, would sound like an The Ebionites keepe the Jewish Sabbath; and celebrate the Sunday also. Euseb. Eccl. Hist. l. 3. c. 24. pag. 50. Ebionitish combi­nation, or marriage of Saturday and Sunday together, (for the Ebionites honoured them both with a weekly observation); but, for that, M r. Brab. (while hee disavowed the Lords day on the one side) and others of sounder judgement (dis­clayming the Saturday Sabbath on the other) would bee ready to forbid the banes of matrimony before­hand, or afterwards to sue out a divorce.

There is another name of this day, which hath a sound of dignity, with a sense of diminution; for some of late (saith D r. Bound on the Sab­bath. part. 1. p. 117. D r. Bound) have given it a new name (unknowne to the world, and not properly be­longing to it) calling it the Kings day, the Queens day, the Emperours day. So have some Divines done, saith he, but he nameth them not, and it is not worth the while to seek after the names of such ungodly godfa­thers: ungodly (doubtlesse) if, in giving it these names, they meant, as there is good cause to suspect, thereby to degrade the day from all sacred, to meere [Page 7]secular Authority. But these Appellations already specified are either out of use, or out of Question; and so wee may quickly quit them, and may betake our selves to the consideration of other Titles, of more re­gardable observation in our dayes.

CHAP. III. Of three most usuall names of the Christians weekely Holiday, Lords day, Sunday, and Sabbath: And first of the name Lords day, Rov. 1.10. The strange opinion of Doctor Gomarus, and Master Braburne, charging the Title (as applyed to the Christian Sab­bath) with impertinencie and novelty.

THe names of our weekly Holiday more frequent in use, and yet not free from exception, are three, the Lords day, Sunday, and Sabbath day: I put the Lords day first, though it bee the youngest name of the three; not as D r. Bound on the Sab. part. 1. p. 110. & 120. some who preferre it so farre, as by it to put downe the use of the other two; but be­cause it hath so much in preheminence of dignity by its notation, of neere reference to the Authour of Rests, and Father of Lights, as maketh amends for what it wanteth in age and feniority; and the Sabbath I place last, though it bee the eldest of all, because I shall most insist upon it, and best conclude with it, in regard of the reall inquiries and observati­ons, which (with reference to it) must begin when this Logomachie, or word-warre is at an end.

The title Lords day is not taken from Saint Paul, 2 Cor. 10.26. wherein hee saith, the earth is the Lords, [Page 8]and so that day may be called the Lords day in a com­mon sense, because the Lord made it for a common use, as As the earth is the Lords, 1 Cor. 10.26. because the Lord made it, and all things therein to serve man in his ordi­nary and common use, Gen. 1.26. & 9.3. So this day is called the Lords day, be­cause Christ ordained it for mans ordi­nary and common use, that is, for a working day. M r. Brab. defence of his Discourse. pag. 240. Master Brab. (not by any common, but by his own singular conceit) hath said: but from Saint John, Rev. 1.10. where he saith, I was in the Spirit on the Lords day; that is, on the day on which Christ our Lord rose from the dead; Upon this ground grew the observation of that day we celebrate, under that name wherein both the most, and the best Authours doe agree.

Against this, exceptions have been taken by two late Divines, who each of them have written two Treatises a piece upon the weekely Holiday of the Church, and have in all foure sought, by new surmi­ses, to shift off the title, both as in, and to this text of Saint John: the one is Doctor Francis Gomarus, the States Professour of Divinity in the Universitie of Groning; the other M r. Theophilus Braburn, a Minister of the County of Norfolke, a man, as the Bishop of E­lie (of whose Diocesse hee was, when hee was Bishop of Norwich) In his Epist. Dedic. pag. 22, 23. before his Treat. of the Sabbath. noteth of him, who laid a load of dis­grace and contempt on his Puritan adversaries, as hee termeth them. Doctor Gomarus maketh the Lords day to bee the same with the day of the Lord, and by the day of the Lord understan­deth the day of the De die apparitionis Domini; aut in carne, ut dies natalis; aut quâ, illu­stri visione, patefecit futurum Ecclesiae statum. pag. 78. Thes. 36. Advent, comming, or appearing of the Lord, Amos 5.8. Malach. 3.1, 2. and this appearing hee taketh to bee either the day of Christs birth, or that peculiar day, wherein, in an e­speciall vision, hee appeared to Saint John, and revea­led [Page 9]unto him the state of the Church for future times, or the day of judgement Sic, 1 Cor. 5.5. ut spiritus salvus sit in die Domini, quo, scil. apparebit ad judi­cium. D r. Gamar. Invest. Sav. c. 6. Ibid. Thes. 34., 1 Cor. 5.5. but he Si verò diem natalem intelligamus, aliquanto expressior erit circumstantia temporis. D r. Gomar. Ibid. pitcheth upon our Saviours birth day, applying unto it that which hee said of A­braham, viz. That hee rejoyced to see his day, Joh. 8.56.

Upon that Text that rarely learned Bp. Andrews in his Serm. Joh. 8. ver. 56. Bishop of Winchester observeth, That Christ had two eminent dayes; his Genesis, or his comming into the world, and his Exodus, or his going out of the world; the first of his Nativity, the last of his Passion. But for one Gene­sis, hee might have noted a threefold Exodus; one, out of the world of men into the grave; another, out of the grave into the world among men againe; and a third, out of the neather world into the upper, by his ascension from earth into heaven.

Master Braburn in his first discourse of the Sabbath, having brought in the Jewish The Sabbaths were called the Lords holidayes. Es. 58.13. now, if the Sabbath be the Lords holiday, it is the Lords day. M. Brab. in his discourse. pag. 8. Sabbath, and all the fore-named dayes (except that of his appari­tion to Saint John, which is D r. Gomarus his peculiar conceipt, so far as yet I have ob­served) as rivals with the day of Christs Resurrection, for reputation and right to the title Lords day, of that title saith thus; And which of them John had respect unto ( scil. when hee mentioned the Lords day) the Scripture is altogether silent: and if hee and Doctor Gomarus had beene silent too, it had beene much bet­ter; but to make the matter worse against the Anti­quity of it, they both take such exceptions as these; Master M r. Brab. De­fence of the Sab­bath. p. 243. Braburne in generall saith, The name of the [Page 10]Lords day was but new, and put upon Sunday since Christ, and that not many yeeres too since Christ: hee might haply have read in Symeon Metaphrastes, that Silvester the first, first gave that title unto it, which Baron. Annal. tom. 3. ad an. 315. num. 16. col. 163. See also Pol. [...]nrg de Invent, rerum, l [...]b. 6. [...] 5. p. 366. who relates the comeipt, and refutes it, a [...] Baroniu [...] doth. Baronius confuteth: Doctor Si ista app [...]l [...]atio ab Apostolis promanasset, & in Ecclesia su [...]ss [...]t recepta; an credi [...]ile est potuisse fieri ut Justinus Martyr (antiquis simus atque incorruptus Script [...]r) ea, in accurata rituum descripti [...] ­ne omissa, solis diem aut unum Sabbatorum, aut primam hebdo­madis tantummodo nominaret? quemadmodum in Apologia, pro Christianis, & Dialogo cum Tri­phone. Gom. Investig. Sab. cap. 6. pag. 76. The like is in his defence of his Investig. c. 10. pag. 135, 137, 141, 142. Gomarus more particularly telleth us, That, in Justine Martyr' s time, the Christians weekley holiday was not noted by that name, since hee useth other titles, as Sunday, and the First day of the weeke, but maketh no mention of it at all by the name of the Lords day, albeit, if it had beene in use from the A­postles time to his, hee had good occasion both to note it in his Dialogue with Try­phon the Jew, and in his Apologie to An­toninus, where hee maketh an accurate description of the rites of the Christian Religion. From his silence then in so commodious places for remembrance, Doctor Gomarus inferreth, that it was not derived from the Apostles, nor recei­ved into the Church till after Justine Martyr his dayes; so that, in summe, their objections against this title, are reduced into two heads, Impertinency and No­velty.

First, for Impertinency; they would make the title Lords day no more pertinent or proper to the Christians weekely holiday, then to divers dayes, called in the Scripture the day of the Lord; nay, more pertinent to others then to it.

Whereto I answer for the present (reserving fur­ther satisfaction to the next Chapter,) First, That [Page 11]wee may conceive (as a late Rejicimus Haebraïsmum, il­lum; multum enim interest inter diem Domini, & Dominicum; illa enim est appellatio generalior, haec strictior & specialior; m [...]ltae enim dicuntur Domini, tamen non sunt Dominica; ut, arbores Domini, Psal. 104 16. quas, puto▪ arbores Dominicas Gomarus non vocabit; & multa Dei dicebantur, quae tamen divina non erant; ut, montes Dei. Inquisit. de Sabba [...]. pag. 84, 85. Writer distinguisheth) a difference betwixt the day of the Lord, and the Lords day, or Dominicall day, (as the Rhemists in English turne the text, Rev. 1.10. not so much for congruity to the Ori­ginall, as to make obscurity in the Translation;) for many things in the generall may be said to be the things of the Lord, which yet are not to bee named Dominicall things; as, the trees of the Lord, Psal. 104.16. which Doctor Gomarus himselfe would not think sit to bee called Dominicall trees; and many things are said to be Gods, which are not godly nor divine: for, in use of speech, the former importeth a common right, which is a right in God to the crea­tures in common; the later, a right of peculiar appro­priation to himselfe.

Secondly, Howsoever that distinction prove (and though it be true and pertinent, it is, I confesse, some­what nice and curious, so that few, upon their owne reading of the Scripture, will take notice of it); yet the distinction of Gomar. In­vest. Sab. cap. 6. p. 74. Thes. 33. Doctor Gomarus is manifestly faulty, both in it selfe, and in respect of the purpose for which hee frameth it. For, hee distinguisheth be­twixt the day of the Lords Advent, comming, or appearing, and his Resurrection, as his words partly expresse, and partly imply; and this, to the end that hee may transferre the title Lords day from the day of the Resurrection to some other; whereas indeed, that day on which hee arose, was as well an Advent, or day of appearance unto men, as that which hee [Page 12]so nameth by way of opposition unto it; for hee came that day, and, as by a new and admirable birth, appea­red to many, Mark 16.9.

Thirdly, To prevent mistaking of the Tenet, which I hold in the triall of right betwixt the day of our Sa­viours Resurrection, and other dayes set up with it in competition for the title Lords day; I professe with M r. Primrose his treat. of the Sab. or Lords day. part. 3. c. 1. p. 198. Mr. Primrose, (though in many other points I must dissent from him) that I doe not conceive there is any morall necessity that that day of the weeke on which Christ rose from the grave, should bee kept holy in the Christian Church, rather then the day wherein hee was borne, or the day wherein he suffered on the Crosse, or the day where­in he ascended into heaven.

Fourthly, While therefore I plead for prehemi­nence of right for the day of the Resurrection, to the title in question, I take not upon me to render reasons for it, demonstratively necessary; yet I doubt not but, upon serious consideration, they will bee found such as (together with the consent of all, or at least, of the most, and best approved Authours in all ages, who have unanimously met in the explication of that title of Saint John, and the application of it to the day of Christs Resurrection) will appeare evidence sufficient, in a point of no greater moment then this is, and such as will not bee counterpoyzed by any proofe for the contrary Tenet.

CHAP. IIII. A comparison of the old Sabbath day, the day of our Saviours Birth, of the day of his Passion, Ascension, and of his Apparition to Saint John; with the day of his Resurrection, touching right to the Title Lords day; and the preheminence and propriety of that Title to our weekly holiday.

THere bee many dayes that are set up with the day of our Saviours Resurrection, in contestation for this title Lords day, (as in the precedent Chapter hath partly been observed) viz. The old Sabbath, our Savi­ours Birth day, the day of his Passion, Ascension, the day of his Apparition to Saint John, and the day of Judge­ment.

And first for the old Sabbath (for here it may have the first place, The old Sabbath. though I have given reasons why else­where I ranke it otherwise) concerning which I say, though in the fourth Commandement, Exod. 20. it be called [ the Sabbath of the Lord thy God,] and so in that respect (albeit it bee there rather declaratively then preceptively brought in) it may bee named the Lords day, as M r. Brab. Discourse on the Sab. pag. 8. And in his Defence, saith he, The Son of man is Lord of the Sabbath; Wherefore the seventh dayes Sabbath may be tru­ly called the Lords day. M r. Brab. De­fence, pag. 238. Master Braburne pleadeth; yet that is but by ver­tuall intimation, not by formall denomination, as S. John hath it, Rev. 1.10.

Secondly, Though it had been called expressely by the name of the Lords day in the old Testament, (and so long as it was in force, it was indeed the Lords day in especiall maner, as is the day we celebrate now) [Page 14]yet it is not probable that day being generally noted by the name of the Sabbath from its first originall, both in the old Testament, and in the new, that Saint John would entitle it by a new name, having an old one already of pertinent importance, and permanent con­tinuance, especially there being a new day of especi­all note, and capable of that new title, (as M r. Braburn. Discourse of the Sab. p. 8. Master Braburne confesseth) viz. the day of the Resurrection, to which, for its dignity in it selfe, and for distinction from other dayes, it might more properly bee ap­plyed.

Secondly, The day of Christs Birth. for the day of Christs Birth, or his first comming, albeit it bee a day of high account, yet the time of it was so farre from being so illustrious in the primitive times as that day which wee call the Lords day, that neither the day of the weeke is certaine­ly knowne, nor the day of the moneth, nor the moneth of the yeere, no nor the yeere of our Lord so cleared, but that there is and hath beene much controversie about them. Hence is that Vide varian­tes de eare sen­tentias à Bel­larmino colle­ctas. Bell. l. 2. de Ro. Po. cap. 5. p. 336. col. 2. diver­sity in computation of his age, while some reckon his life at 30. some at 33. some 34. and some at 50. yeeres of age.

There was difference also, I confesse, about the Feasts of the Resurrection, commonly called the Feast of Easter, as Euseb. Eccles. Hist. l. 5. c. 21. pag 91. Eusebius, and other Ecclesiasticall Wri­ters have observed. To which I answer, that the dis­sention was about the time of solemnitie, whether it should be ordered by the course of the Moon (which would cast it upon any day of the weeke, as it fell out among the Jewes) or were to bee confined to the day wee celebrate: but there was no difference, for the [Page 15]day of the Resurrection, which it was in the order of the weeke, a matter of chiefe moment in a weekely holiday, for that there was good agreement on all hands, there being cleare texts of Scripture to take off all doubt in that respect.

Which doth plainly evince, that our Saviour arose the first day of the weeke, viz. on the day the hea­thens c [...]lled Sunday, and wee Christians Lords day: But there neither is, nor can bee just, plaine, and ap­parent proofe for the day of Christs birth, which it was, either for order among the dayes of the week, or moneth of the yeere, or for number in the yeeres of the world.

Ob. The learned Bp. An [...]rewes his Sermon on Job. c. 8. v. 56. part. 1. pag. 62. Bishop of Winchester saith, There is no day so properly Christs as his Birth day; which may appeare, saith hee, if wee set it in comparison with other dayes of most memorable note, as the day of his Passion, Resurrection, and Ascension: for the day of his Passion, that was not so properly his, because two theeves suffered with him at the same time, in the same place, after the same manner: Nor the day of his Re­surrection; for as hee rose from the dead, so did others the same day, and went into the holy Citie: Nor the day of his Ascension; for Enoch and Elias had their ascen­sion too, and that long before his: But his Birth day was his without a fellow; none ever so borne, none ever born such a one; and therefore (as no Festivitie is besides it) it is attended, as Christ himselfe, with an Aposto­licall retinue of Holidayes, which reckoning every day in Christmas (being usually freed from secular la­bours) for a moneth, make up the fulnesse of time, and so it is the recapitulation of the whole yeere, as [Page 16]the Bp. Andrewes Serm. on Gal. 3.4. p. 23. Bishop maketh the allusion and accompt.

Whereto wee shall returne a reasonable Reply, which shall want neither light of truth, nor weight of authority; for wee shall bring in that great and reve­rend Prelate to drive back that Objection, and this it is;

Repl. Though that day of Christs Birth have much in it, which is peculiar to Christ, because, as he saith, none was ever so borne, none ever borne such a one; yet that is no more then wee may say for the day of his Resurrection; for none was ever so raised, none ever raised such a one: and so in this respect, even by his owne argument, the dayes are even; but herein the day of his Resurrection hath the advantage of dignity above the day of his Birth: by his Resurrection hee was declared mightily to bee the Sonne of God, Rom. 1.4. for hee rose by his owne power, (as none ever did;) and by his Birth hee was in some respects declared scarce to bee the Sonne of man; for, as Saint Luke sheweth, chap. 2. ver. 7. hee was borne in a stable among the beasts, and laid in a manger for a cradle. Hereof saith the learned Bishop Bp. Andr. Serm. 12. on the Nat. p. 114., The Divell brea­thed upon our first Parents with Eritis sicut dii, and in­fected them with it, to make themselves equall with God, which is plaine robbery; for that robbery of theirs was the Sonne of God robbed (as I may say) and quite spoyled of his glory; for their puffing up, [...], hee was made empty; for their lifting up, [...], was hee brought low; for their comparing with God, came hee to compared with the beasts that perish, lay in their man­ger. Wee see this (saith hee) preaching of his Birth­day, and therewith we may observe, that though hee [Page 17]were a Lord, hee shewed himselfe no Lord in this re­spect, as at his Resurrection hee did: and for the title of the day we celebrate, to that title in Saint John (as by a peculiar right) the Bishop is expresse and pe­remptory, as by B. Andrewes in his Speech in the Starre-Chamber a­gainst Master Trask. pag. 73, & 74. his words will appeare, which here we forbear, since we shall more seasonably bring them in another place.

Thirdly, For the day of Christs Passion, M r. Braburne his defence of his Discourse, pag. 249 250. Hee saith also for Friday, May not a man say thus? Friday must bee a Sabbath day, because on Friday Christ suffered; and Thursday must bee a Sabbath day, because on that Christ ascended: thus wee may as well have three Sabbaths in a weeke, as this one Lords day. Master Braburne, Defence, page 249. Master Braburne saith, that Friday was the greatest day; for on it Christ bore the unsupportable wrath of his Father, which made him cry out, My God, my God, why hast thou for­saken mee? But on the Resurrection day, there was onely Christs soule put in­to his body, and so revived again: Now, it was a greater matter (as I think, saith hee, every one will confesse) for the Deity to support the humanity on his Passion day, then to put his soule into his dead body on the Resurrection day.

To which I answer, that though it bee granted to be a I say greater, not harder: for to the divine Power, which is insinite, no­thing is hard; but all things not only pos­sible, but easie. greater worke for the Divinity to support the humanity in the Passion of our Saviour, then to re­store his soule to his body at his Resurrection from the grave: yet was not the day of his Passion so fit to be set up for a constant Festivity, which was to bee cele­brated with rejoycing; for the day of our Saviours Passion (as the Bish. Andr. his Serm. on Joh. 8.56. p. 64. Bish. of Winchester well noteth) was no such day, nay, saith he, that day was none of his: for he saith to them that took him, haec est hor a vestra, this is your houre; so theirs it was, not his; and if not his, not so fit to be called by his name, the Lords day.

Secondly, It was not his day; nay, it was no day neither, but the houre and power, tenebrarum, of dark­nesse: This is your houre, and the power of darknesse, Luk. 22.53. and (as he there addeth) so night rather then day.

Thirdly, But without all question, no day of joy; the heavens were darkned, the earth quaking, the stones renting, every one going their wayes, beating their breasts for sorrow; that was no sight to rejoyce at, that no day to rejoyce in. Thus farre that reverend Prelate.

Fourthly, Nor did the day of Ascension (though an high day) ever ascend to that height of this titular honour, (howsoever Epiphan. orat. de. Ascens. Epiphanius preferre it before the Nativity, Resurrection, and the Feast of Pentecost) to be stiled, in the usuall language of the learned Fa­thers of the Church, by the name of the Lords day, (as I shall shew anon) as the day of the Resurrection was: nor need it seeme strange, that rather that day, then either the day of his Passion on the one side, or of his Ascension on the other, should have the dig­nity of that denomination; for it holds the middle place, (though with a different distance) and the mid­dle place, for the most part, is most honourable; as in the request of the mother of Zebedees children for the next seats to our Saviour in his Kingdome, though it were a presumptuous suit, Mat. 20. vers. 21. that one might sit on his right hand, and the other on his left; yet it implyed a little modestie and good manners, that shee left the middle place, as the prime place, to Christ himselfe, as a Judge on the Bench, with his Assistants and As­sessors on either side.

Secondly, In this situation of the Resurrection of [Page 19]our Saviour, it hath on the one side, the black shadow of his Passion; on the other, the reslexive rayes of his Ascension, to add to its glory: for, so soone as hee had raised himselfe from the dead, his glorified bo­die had its qualification for ascent, and was readily disposed thereunto, if the time had beene come: and when it did come, as his Resurrection made an additi­on of honour to his Passion, (for it gave proof, that his life was rather freely given by himselfe, then forcibly taken from him by others); so did his Ascension to his Resurrection, for that gave evidence that his bodie was raised with all those excellent qualifications which made it meet to mount up on high, and much more sit for heaven then for earth; and though hee tarried still below in his person, his Resurrection was not the lesse glorious for that; the Angels of heaven are as excellent spirits when they come downe Jacobs ladder, as when they goe up.

Thirdly, Though the Ascension of our Saviour, locally considered, be an high degree of elevation a­bove his Resurrection; yet, Theologically taken, it hath not such an exaltation of dignity above it; for his high humility in conversing still among men on earth, when hee might have immediately moun­ted up into heaven, addeth much to the honour of his Resurrection: for, hereby (as Te ad sider [...] tollit humus. Plin. Panegyr. Plinie saith in his Panegyri [...]k to Trajane) may the highest grow yet high­er, when hee comes downe (and so may wee say when they keep downe) below the elevation of his owne ad­vancement. And who would not think Solomon wor­thy of as much honour honouring God upon his knees, 2 Chron. 6.13. as sitting upon his Throne; being no [Page 20]lesse a King on earth, but an holyer, humbler subject to the King of heaven in the one posture, then in the other?

If altitude of place must carry away the prehe­minence of things and persons, the fowles of the aire would flie up with it, and leave men, as their inferi­ours, on earth below; who, by Gods primitive ap­pointment were to bee their lords, and to have domi­nion and soveraigntie over them.

Fourthly, But howsoever the comparison betwixt the Resurrection and Ascension go, in respect of them­selves, yet in respect of men, who are to make ob­servation of them both, the Resurrection is more re­markeable in these respects;

First, In that the Resurrection was made knowne unto more by his severall apparitions, both to more in number, and more oft in time; for hee was seene at one time to no fewer then five hundred brethren at once, 1 Cor. 15.6. His Ascension was seen but by a few, viz. but by his Apostles, Act. 1.2.9.

Secondly, As for number, so for time, his Resur­rection was manifested more often then his Ascension; for, as Saint Luke observeth in that Chapter, by ma­ny infallible tokens, hee was seene of them by the space of forty dayes, and spake of the things appertaining to the Kingdome of God: But his Ascension was sudden, in a manner in a moment, Act. 1.9.

Thirdly, As Christs Resurrection was manifested to more, and more often, so more clearely also; as the Sunne at his rising appeares to us more fully then when it is ascended to high noone. And it is to bee observed, that whereas our Saviours Resurrection is set [Page 21]downe with assured evidence of sense, for hee was said to bee seene by many infallible tokens, Acts 1.3. yea, and hee was felt too; for though hee said to Mary, Joh. 20.17. Touch mee not, for I am not yet a­scended, yet did Thomas touch him, and put his hand into his side, vers. 27. But for his Ascension, it was more sudden, and at further distance; and it is noted, that it was lesse in sight; for, when hee ascended, saith S. Luke, a cloud took him out of their sight, Act. 1.9.

Fourthly, Though the Ascension, touching the particular day of the moneth, be thought to have been the Christus mortuus Mar­tii 25. resur­rexit Martii 27. ascendit Maii 5. Lorin. in Act. 1. v. 11. pag. 33. sixth of May, and for the day of the weeke, by probable conjecture, be supposed to have been Thurs­day, (for it is but probable, else Saint Chrysostome would not have said (as Chrysost. apud Lorin. Ibid. hee did) that hee ascended on the Sabbath; nor would it bee doubted (as it is by divers) whether the forty dayes from our Saviours Resurrection to his Ascension (mentioned Act. 1.3.) be to be reckoned inclusively, as taking in both ends of that accompt; or exclusively, for the one or both), yet neither that, viz. the day of his Ascension, nor good Friday, nor any other day, which in any sense is called the Lords day, is so often, and so expressely and pun­ctually noted, with its place, and order in the weeke, as the day on which Christ rose from the dead, which is precisely observed by all the Evangelists; there­fore none of them in all respects is so fit to bee set up for a weekly Holiday, and to be named the Lords day, as that is; and being now weekely observed (as the dayes of the Birth, Passion, and Ascension of Christ are not) it hath best right to the red Letter, and to bee eminent above the rest, both in brightnesse of colour, [Page 22]and dignity of denomination, and so to bee called the Dominicall day, or the Lords day, [...], both before and above all the rest; which title it may hold now not onely by originall right, but by ancient pre­scription, as we shall shew in another place.

Nor can this title bee so shrunke up in that place where it is mentioned, scil. Rev. 1.10. as to be confi­ned to the day of the Lords appearance and revela­tion to Saint John (as Sic dies hic à Johanne Do­minici dici ap­pellatione in­signitus dica­tur, quòd in eo Deus quam ad­miranda pro Ecclesiae effet salute factu­rus, declara­bat. Apud Rob. Locum of fig. ve­ri Sabbatism. pag. 51. some would have it): for it is opposite to common sense; which may appear thus,

First, The Apostle beginneth the narration of the vision with the time, I was in the Spirit on the Lords day, as not onely distinguishing the time from the Apparition, but premising it, as being indeede be­fore it.

Secondly, He mentioneth the day as a time known already to the Church, as those that report to others a thing done at such a time, presuppose that that time is not unknowne unto them: but the day of his Reve­lation to Saint John was unknowne, and the day of the Lords Resurrection was not; therefore, it is much more like the day of his Resurrection, then of his Apparition to Saint John, was intended by the A­postle.

Thirdly, If the Lords day and the day of Appa­rition in this place were the same, it were no Reve­lation, or giving of light to the matter, but the drawing of a curtaine, in stead of the opening of a casement: for this glosse doth rather darken, then cleare the text.

Fourthly, To understand by the title Lords day, Rev. 1.10. the day of his Apparition to Saint John, or [Page 23]the day wherein hee was ravished in spirit, is, as some conceive, to make a meere Si pro die Apparitionis solùm intelligatur, tautalogia erit divi­na sapientiâ indigna: sic [...]enim esset sensus, In die apparitionis hu­jus, vel in die quo correptus eram à Spiritu, correptus cram à Spiritu. Inquisit. de Sabbat. per Nath. Eal. pag. 86. tautalo­gie in the text, as if it should bee read thus; In the day of this Apparition hee appeared unto mee; or, in the day I was in the spirit, I was in the spirit: So the Authour of the Booke called Inquisi­tio de Sabbato, wherein hee keepeth closer to Goma­rus his Comment, then Gomarus his Comment to the Text of S. John.

Fifthly, Before Doctor Gomarus, not any (at least, none that was held for an orthodoxe Doctor) did ever light upon such an exposition as this, [viz. that by the Lords day, Revel. 1.10. should bee meant the day of the Lords apparition to S. John,] which the Doctor him­selfe seemes sometimes not so well to like, but that (for right to this title Lords day) Gomar. In­vest. Sab. cap. 6. Thes. 36. p. 75. hee preferreth the day of Christs Nativity, the day of his appearing in the veile of his slesh, before the day of his appearing by revelation to Saint John (as wee have noted his o­pinion before) and withall, (so farre as it proceedeth to the prejudice of the day wee plead for) confuted it. And for the fancie both of D r. Gomarus and M r. Braburne, that by the title Lords day, Rev. 1.10. may bee conceived the day of the Lords comming to his last Judgement, (for which the one citeth Luk. 17.30. the other, 1 Cor. 5.5.) I answer, first to the opinion it selfe, and then to the proofe.

For the first, I say, That Saint John speaketh, as wee noted before, in the readiest construction of the words, as of a day that was in being before that Vision, and so knowne, that the Reader might take notice [Page 24]when the Vision came unto him: but the day of Judg­ment is not yet come, and so unknowne to man, that our Saviour saith of it, but of that day and houre know­eth no man, no not the Angels of heaven, but my Father onely, Mat. 24.36.

Secondly, For their proofes, though both places produced be meant of the day of Judgement; yet, that they appertaine not to the title now in question, wee may observe, that neither of them nameth the day, as Saint John doth the Lords day; for in the one, viz. 1 Cor. 5.5. it is called the day of the Lord Jesus; in the other, viz. Luk. 17.30. the day of the Sonne of man: So that this device of the day of judgement (as to the day pointed out by Saint John in his appellation) is void of all judgement, and withall, so full of pre­sumption, that if any man should goe on in commen­ting on the Revelation throughout, to the last Chap­ter, as hee begun with the first, hee might thereby derive upon himselfe a wretched right to those plagues, with commination whereof Saint John shuts up, and seales up his mysticall Prophesie, Re­vel. 22.18, 19.

Ob. But, if wee take the Lords day for the Resur­rection, (for that, as M. Brab. in his discourse. pag. 8. Master Braburne, notwith­standing his crosse conceits, confesseth is properly the Lords day) it will not follow that it should be a week­ly Holiday; it may suffice for that title, being given it but once in Scripture, M. Brab. in his Defence p. 163. and 175. if it be celebrated some one first day, though but once a yeere, as the Nativitie, Passion, and Ascension are, and as the Feast of Easter is with us, in reference unto it.

Ans. To which I answer, First, That the question [Page 25]yet is not, whether the Lords day should be a weekly Holiday or not: But being such a one in fact, (for yet wee are not come to discusse in point of right) whether it may not in its weekly recourse be intituled by that name.

Secondly, That the day of the Resurrection being still noted in Scripture to bee the first day of the weeke, and not such a day of the moneth as returnes but once a yeere, or once in halfe a yeere, or once a quarter, or once a moneth onely, it may bee called the Lords day once a weeke, for its weekly recourse, as well as once a yeere, if, as the Feast of Easter, it came no oftner.

If it be said, that no Friday is called good Friday, nor any Thursday holy Thursday, or Ascension day, but one in the yeere; it may bee replied to that, if they were weekly observed (as for a time good Friday was, and the first day of the weeke hath beene since the Apostles time) they might all be partners in the same appellation (all holy Thursdaies, all good Fridaies) as well once a weeke, as once a yeere; though the first might have some preheminence above the rest; and after the first, that which answereth to the first in the season of the yeere, as well as in the day of the week, and by reason thereof (as being no common guest) it might have an Alablaster box of oyntment bestowed upon it, more then upon those which were more ordi­nary guests; as Easter Sunday was (by a A die Resur­rectionis (per integram heb­domadem) si­deles feriuntur Concil. 6. gener. Const. Can. 66. pag. 646. Decree of the Councell of Constantinople) to be kept holy, and for its sake, all the six dayes that followed next after it, yet it might, in its weekly recourse, bee very well called the Lords day; as though all the Jewish festivi­ties were called Sabbaths, and some in solemnity ex­ceeded [Page 26]others, yet the weekly holiday of the Jewes was best knowne by that name, which was sometimes by especial priviledge Shabbath, Shabbathon, given only to the Sabbath, i.e. of the 4 th Commandement, or to such dayes as for cessation from worke, were equivalent unto it. D r. Willet in Levit. 23. q. 31. p. 586. doubled upon it: so the name of the Lords day, howsoe­ver it be sometimes attributed to other dayes (all being his) yet doth it most appertaine unto the weekly holiday of the Christians; and the rather, because it hath a more constant and continuall Lordship or dominion over the dayes of the weeke, then any other by its com­ming in a weekely returne above fiftie times in the yeere: for the other Festivities, they have their turne but once a yeer. And so we have answered the obje­ction of Impertinency of that title [Lords day] to our weekly holiday, which hath beene urged, as if it did not more properly appertaine unto it, then to some other daies before rehearsed.

CHAP. V. The imputation of Novelty in applying the title Lords day to the Christians weekly holiday, answered.

WEE are now to answer the objection of No­velty which Doctor Gomarus and Master Bra­burne bring in against the setting of the title Lords day upon our weekly holiday, and therewith wee shall further strengthen the truth against the last objection, for which the best proofe alledged is a negative Ar­gument, or an Argument drawne from the negative testimony of one man, which is of little authority in it selfe, and the lesse in this case, because it takes up [Page 27]with one Writer onely; whereas, if more could bee produced to that purpose, the antiquity of that Name (as now the Church applyeth it) might yet be upheld by the advantage of a greater number of grave and ancient Authours, positively (which is better then negatively) giving their votes and voyces to the con­trary Tenet.

That singular Author who is brought in as a dumb shew, speaking nothing of our weekly holiday by the name of the Lords day, is Justin Martyr, from whose silence Doctor Gomarus argueth thus, Si diei Dominici pro die Resur­rectionis Domini, seu primo heb­domadis, appellatio ab Aposto­lis promanasset, &c. ut supra cita­tur, cap. 3. & lit. m. If the title Lords day, (as apply­ed to the day of the Resurrection, or the first day of the weeke) had beene derived from the Apostles, and received in the Primitive Church, is it credible that Justin Mar­tyr, a most ancient and incorrupt Writer, in his accu­rate description of the rites of the Christian Religion, would have called the day by the name of Sunday, or the first day of the week, and not Lords day at all?

To which I dare not answer as D r. Bound on the Sab­bath. part. 1. p. 114. D r. Bound doth, that Justin Martyr in his second Apologie hath the name of Lords day; for I finde it otherwise: But D r. Rivet dis­scriat. de orig. Sab. cap. 10. pag. 180. D r. Rivet replyeth very well, whose answer I shall a little transpose and alter, to make it more serviceable to the truth. First, That it is no marvell that Justin Martyr writing to an Heathen, and discoursing with a Jew, used such termes as they were best acquainted with, and best liked of, as did the Translater of the Bible, (out of which the Epistles and Gospels of our Liturgie were taken, as we shall observe in the seventh Chapter) and such was the name Sunday to the Hea­thens, [Page 28]and the first day of the week to the Jewes; and therefore (which hee might further have observed out of Justin. Apol. ad Anson. 2 d. propè sin. pag. 419. Justin) speaking to the Gentiles, hee calleth the day before it not the Sabbath, though among the Religious it were both of most ancient and common use, but Saturday, or the day of Saturne.

Secondly, Whereas Doctor Gomarus grounds the weight of his Argument upon Justin Martyrs accurate description of the rites of the Christian Religion, as that if the name Lords day (for the Christians weekly holiday) had beene in use before that time in the Church, it must either there bee mentioned, or from the omission of it there, it might well bee denyed to have beene the title of it in his time; Doctor Rivet answereth, by retortion of his reason, out of Tertullian, That when the Gentiles conceived from the Christi­ans weekly Assemblies upon Sundaies, Tert. Apol. cap. 16. tom. 2. pag. 632. that the Sun was the god they worshipped, hee stands to the name, with denyall of their sinister conceit of the Christi­ans practice, and takes not that occasion to tell them (though it bee a better inducement then Justin had any in the place fore-alledged to mention the Lords day) that they had another name for that day, viz. the Lords day; and another reason of their religious ob­servation of it then they imagined, viz. the memo­riall of the Lords Resurrection, their Lord and Sa­viour.

An non hic erat opportu­nissimus decla­randi locus? D r. Rivet ubi ante, pag. 182. Here surely was a most meete place to have made some declaration of the day, as under that title (the Lords day); and because hee did it not there, will it follow that it was not in use in his time among the Christians? the contrary will appeare [Page 29]by his Booke Die Dominico jejunare n [...]sas ducimus vel de geniculis adorare. Tertul. de corona milit. cap. 3. com. 1. pag. 747. de corona militis, and O melior sides nationum, quae nullam solennitatem Christiano­rum sibi vendicar, non Dominicum diem, non Pentecosten. Tert. de Idol. cap. 14. tom. 2. pag. 457. de Idololatria; wherein, having to do with Christians, hee useth the name or title Lords day, for the Christians weekly holiday: And to answer both Doctor Gomarus and Master Braburne together, the observation of Bish. Andrewes in his Speech in the Star-chamber against Master Trask. pag. 73. & 74. Bishop Andrewes is of some weight, as him­selfe setteth downe in these words; This day, this [...], came to have the name of dies Dominicus in the Apostles time, and is so expressely cal­led by Saint John in the Revelation, ch. 1. ver. 10. and that name from that day to this hath holden still with continuance of it from the Apostles age, and may bee de­duced downe from Fathers to Fathers, even to the Coun­cell of Nice; and lower, I trust, (saith hee) we need not follow it: no doubt is made since then, by any one that hath read any thing.

Yet some raise a doubt upon the Constitution of Constantine, by whose authority, they say, Sunday was made a generall and a publick holiday, and with it Friday, and both of them were to be observed week­ly, as Euseb. de vita Constantin. l. 4. c. 18. p. 254. Eusebius sheweth: why then may not Friday bee the day to which that title Lords day might be­long? especially, since (as in English wee commonly call it) it hath an addition of especiall weight and worth [good Friday] good, [...], by way of emi­nence and excellencie above all other dayes? But, notwithstanding this, the day of the Resurrection hath the preheminence, as in dignitie (as before hath beene proved) so in antiquitie, perpetuitie, and generalitie of solemne observation, above all other [Page 30]dayes: for it was a Originem hujus denominatio­nis ab ipso Apostolorum tempore accersendam omnibus ferè Scri­ptoribus placet. D. Walaeus dissertat. de quart. praecept. cap. 7. pag. 150. weekly holiday from the Apostles time, as wee shall manifest elsewhere; and though it were to gaine ground of the Jewish Sabbath but by degrees in Ignatius his time, (who lived in the first Centurie, or hundred yeeres of Christianitie) it was growne to that cre­dit, as not onely to bee well knowne by the name Lords day; but to bee dignified with that royall title, the Queene of daies, as hath been observed; and it is to bee noted, that this Ignatius was his disciple, who first used that title, Lords day, viz. the disciple of the E­vangelist S. John, and so was most like to know what day he meant by that appellation.

Secondly, For that Decree of Constantine, it was not made untill the fourth Century was begun, above two hundred yeers after this of Ignatius.

Thirdly, As Friday was made a weekely holiday much later then Sunday was (not to stand upon com­parisons betwixt Apostolicall and Imperiall powers for the making of holidaies, in which respect Sunday hath the advantage above good Friday) so hath Sunday continued much longer by many hundred yeers, and hath been both for time more perpetuall, and for place in the Christian Church, more generall then Friday ever was.

And, as the observation of that day hath been almost universall; so hath the application of this title Lords day been unto it likewise: for, as Doctor Omnes ferè sacrae Scriptu­rae interpretes, tam veteres, quam recentiores, de primo dic Septimanae intelligunt, ac proinde nova planè in­terpretatio est corum qui Apocalypscos diem, &c. Wallaeus dissertat. de quart. praecept. cap. 6. pag. 150. Walaeus [Page 31]noteth, the deriving of the originall of that name from the Apostles time, out of Apoc. 1.10. is appro­ved almost by all Writers: and Doctor D. Heyl. Hist. Sab. part. 2. c. 1. ad sinem cap. p. 37. Heylin, though otherwise farre from doting on the dignity of our weekly holiday, not onely for the tenure of it, but for the title too, having referred the originall of it to the yeere of our Lord 94. wherein he followeth M. Broad his MS. part. 2. c. 10. p. 62. M. Broad his note upon it, which sheweth but lit­tle good will unto it, saith thus; D. Heyl. Hist. Sab. part. 2. a. 1. pag. 30. So long it was, scil. the 94. yeare after Christ, before wee finde the Church took notice of it by a proper name: and when hee hath brought in the opinion of Gomarus against it with a smile, as if hee meant to favour it, hee puts it out a­gaine with a frowne, saying, D. Heyl. Hist. Sab. part. 2. c. 1. pag. 73. But touching this mea­ning, (i. e.) of Doctor Gomarus, applying of that name to the day of judgement, (which Saint John might see, being rapt in Spirit, as if it were come already) wee will not meddle; let them that owne it looke unto it, the ra­ther, since Saint John hath generally beene expounded in the other sense, by Arethas & Andr. Caesariens. taken by D. Heyl. for two Writers, are but severall names of the same Au­thour or Work in Vos. his Thes. de Advent. Christ. pag. 273. but the re­conciliation may be, that though the men were two, the work (in a manner) was but one; for Arethas Caesariens. made a compendium out of the larger commentary of Andr. Caesariens. Bellarm. de Eccles. Script. pag. 134. Arethas and Andr. Caesariensis upon the place, and by Bede de Rat. Temp. cap. 6. and by the suffrage of the Church (the best exposition of Gods Word) wherein this day hath constantly, since the time of that Apostle, beene honoured by that name above other daies: yea, and Q [...]ae ratio, etsi non mihi suffice­re videtur, ad rejiciendum commu­nem interpretationē, & facilè con­cedam diem Dominicum eam signifi­care quâ Dominus resurrexit, &c. D. Gomar. def. Invest. Sab. c. 10. p. 133. Doctor Gomarus himselfe confesseth it to bee the common interpretation of those words [ the Lords day,] and that they signifie the day wherein Christ rose from the dead.

I need the lesse here to bring in a Catalogue of the names of the Ancients to this purpose, they will come in to doe more service when wee treat of the Authority and Antiquitie of the day, where we shall (with one labour) further cleare both the title and te­nure of it, by such testimonies as make indifferently for them both; and, for the present, that which hath been said may (I conceive) be sufficient to secure the title of the Lords day, to the day wee celebrate, against such exceptions as have been taken by these two op­posites, Doctor Gomarus, or Master Braburne; and two more, I think, will hardly be found since the first spring of that day, who have shut their eyes against such light of truth, or opened their mouthes to speake, or moved their pens to write in such sort against it as they two have done.

In whose confutation is virtually included an an­swer to that which M r. Primrose since them hath affir­med, by way of comparison, of the daies of Christs Passion, Ascension, and of Pentecost, viz. M. Primrose part. 3. c. 8. pag. 140. that the day of the Resurrection hath none advantage beyond the daies of Christs Passion, Ascension, or of Pentecost: For it was, saith hee, inferiour to the day of Christs Passion, in regard of the merit to purchase; and to the day of Pentecost, in regard of efficacie to communicate the spi­rituall and heavenly gifts: the Ascension day is con­forme unto it, in the same correspondency, both to the ac­quisition, and to the execution of the establishment of the Church.

For disproofe whereof, wee have already said e­nough, save that wee must adde that which himselfe hath said, viz. That though the Resurrection of our Sa­viour [Page 33]be not the merit of our Redemption, but rather the reward of it (as Aquia. part. 3. quast. 57. art. 2. Aquinas resolveth of his Ascension); yet it is a demonstration that our debt is paid, as when M. Primrose part. 3. cap. 8. pag. 139. a debter commeth out of prison: and that is matter of more manifest rejoycing, and so the fitter ground for a solemne and sacred gratulation, then the pay­ment of a debt, especially then such a payment as was so painfull and pensive as our Saviours Passion was.

And for the day of Pentecost (of which alone wee have said nothing hitherto) it may bee sufficient to al­ledge, First, In die Domi­nico venisse Spiritum san­ctum, commu­nis traditio est. Lorin. in Act. 1. ver. 1. pag. 74. col. 1. That many have, and not without rea­son, taken it to have beene the same day of the weeke which we call Lords day.

Secondly, That no age since that time hath obser­ved a weekly holiday upon that occasion, as all ages from the Apostles time have done upon the Resurre­ction. But Ea discre­pantia exigui est momenti, quia in re ipsa est consensus. Gomar. cap. 10. pa. 132. Defens. Investig. Sab. Doctor Gomarus saith, It is a difference of small moment, since in the thing it selfe there is con­sent: and if so, there hath been much waste of words about it, in drawing on the dispute thus farre. Not so neither; for, First, Wee have (under the title of words and names) made some preparations for mate­riall points that come in question; for the words we have here used have not beene an empty sound, with­out solide and reall notions under them.

Secondly, It is not a matter of small moment to set seducing glosses upon that sacred text, which, in the controversie of the Christians weekely holiday, hath alwayes beene of speciall note and use, from the Apostles time to this day.

Thirdly, If it were a small difference, and drew after it none evill consequence at all, (as it doth, for [Page 34]it layeth a stumbling block at the doore of the San­ctuary, causing men to stop or stumble at the very en­trance of the cause, which, for the new Testament, if Testimonies bee taken in due order, beginneth there;) it was no small fault in him, and the other, for a small difference to runne out of the road way, from so good and so great company, to tread out a Schismaticall track by themselves.

CHAP. VI. Of the name Sunday: Whether wee may call our week­ly holiday by that name. Objections against the use of the name Sunday for our weekly holiday.

THe next name of note which is stuck at, is the name Sunday; whereof some make scruple, as if it had in it (as wee use it) an unsavoury smack of heathenish superstition: and some againe (as if there­in they bewrayed a spice of Puritan precisenesse) flout at them, as for negative nicety in their forbearance of it, as one (who was in his time a man of eminent mark) in a pleasant Poëm, which hee calleth Iter Boreale, speaking of the Professors of N. a Towne where hee lodged in his Northern journey from Oxford, among other particulars (at which hee scoffed, as savouring of too much precisenesse) bringeth in this for one: Proque die Sabb. scelus est ibi dicere Sun­day. D r. Eades in his [...]er Bo­reale. That to call the Sabbath by the name of Sunday, they account a crime.

But against that name, some in sober sadnesse have framed this Argument; Idolatrous names are not to bee used; But the name Sunday is an idolatrous name; [Page 35]Therefore the name Sunday is not to bee used.

To the major Proposition there is some consonant sound both in the Scripture, and in the sayings of An­cient and late Writers, both Protestants and Papists, which wee must first alledge, that wee may the bet­ter judge of the liberty of our lips for the use of that name.

First, For Scripture, the proofe produced by D r. Bound on the Sab. part. 1. p. 116. D r. Bound (as most pertinent to oppose Idolatrous names, in particular, the name Sunday, and to depose it from the dignity it hath, in being taken into titular associati­on with the Lords day) is Exod. 23.13. In all things that I have said bee circumspect, and make no mention of the names of other gods, neither let it be heard out of thy mouth: To which may be added the like prohibition, Jos. 23.7. Neither make mention of the name of their gods; nor cause to sweare by them: and that which go­eth farther, Deut. 12.3. where God commandeth not onely abstinence from them, but an abolition of them, as was done by the children of Reuben, Num. 32.38. The children of Reuben built (with other Cities) Nebo and Baal, and their names being changed, they gave o­ther names unto the Cities which they builded, for Ne­bo and Baal were the names of Idols; of Nebo wee read Isa. 46.1. upon which, the note of Doway Bibles is, that, It was otherwise called Dagon, the Idol of the Philistines, mentioned 1 Sam. 5.2. and of Baal wee read, Judg. 6.30, 31. and in divers other places: and because it lay not altogether in the power of men, as to leave out their names, so to put out their memory; God promiseth to put to his helping hand for their suppression, I will take away the names of Baalim out of [Page 36]her mouth, and they shall no more remember their names, Hos. 2.17. and, I will destroy the names of Idols out of the earth, saith he, Zech. 13.2.

Answerably hereunto, we should not only forbear the names of Idols, as David professeth he will doe, Psal. 16.5. but, so farre as lyeth in our power, utterly abandon and abolish them. All this, as well as that in Exod. 23.13. may be urged against the name Sun­day; though all this and more may be well answered: but yet the objection is not at the strongest, it must be further fortified by adding the Testimony of the An­cients to the Authority of the Scripture.

Secondly then for the ancient Fathers, The most learned and religious of them have expressed their dislike of Idolatrous names; Absit ab ore Christiano sonet Jupiter omnipotens, & Mebercule, & Mecaster, & caetera, magis por­tenta quam nomina. Hier. Epist. de filio prodigo & frugi ad Damas. tom. 3. p. 231. Farre bee it from any Christians mouth, saith Saint Hierome, to take up the titles of Jupiter omnipotent, or to say, Meher­cule, or Mecaster, or other such words; which are rather prodigies, then appella­tions. And Displicit mihi, quòd Musas quasi Deas (quamvis jocando) commemorarim. August. retract. lib. 1. cap. 3. S. Augustine censured himselfe for having named the Muses Goddesses, though but in jest. And (which cometh home to the point wee have in hand) having men­tioned the Pagan names of divers dayes in the week, as of Munday, Tuesday, Wednesday, &c. used by some Christians, as well as by Pagans, Secunda Sab. secunda feria, quam seculares diem Lunae vocant; tertia Sabbat. tertia feria, quam diem illi Martis vocant; quarta Sabbatorum quarta seria, qui Mercurii dies dicitur à Paganis, & à muitis Christianis; sed noluimus ut dicant, atque utinam corrigantur, ut non dicant. August. enarrat. in Psal. 93. tom. 8. part. 2. pag. 181. he saith (as to the Christians) I would not have them so to doe; and I would to God that errour were corrected in them. [Page 37] Melius e [...]gò de ore Christi­ano ritus lo­quēdi Ecclesi­asticus proce­dit. Aug. Ibid. It were better, saith hee, that Christians should speake in the phrase and stile of the Church, which noteth them by other names. And, that this may seeme no uncanonicall nicetie of theirs, there may be quoted for it, a Canon of the first Councell of Nice Ne fideles imponant nomina Gentilium suis filiis, sed iis inter baptizandum, nomina Christia­norum indant. Concil. Nicen. Can. 30. Alph. Pisan. Edit. Can. Concil. Nicen. lib. 3. Can. 30. tom. 1. Con­cil. p. 355. Edit. Bin. 1606. & apud Caranz. Summa Concil. fol. 632.; where (for feare of giving countenance to Idolatry by names) the faithfull are forbidden to impose hea­then names upon their children in Bap­tisme, and prescribed to put upon them onely Christian names.

Thirdly, For Protestants, Bish. Pilking. in Hag. c. 1. v. 1. Bishop Pilkington misliketh the heathenish names of the moneths and dayes, suspecting great danger in the use of them, though there seeme matter of small moment in them; whose censure is cited, (as also that of Beroald. Chro. lib. 1. c. 4. Beroaldus, touching the subtilty of Satan in putting Pagan names in stead of Christian names upon the dayes of the week) and approved by D. Bound of the Sab. part. 1. pag. 112, 113. Doctor Bound, in his first part of his Book of the Sabbath.

Fourthly, For Papists; though they detest not Ido­latry so much as they should doe, yet against the Ido­latrous names of dayes they are very zealous, as wee may well perceive by their sayings, which wee shall have occasion presently to cite in the proofe of the minor Proposition, which is this [ But the name Sunday is an Idolatrous name.]

Of the dayes of the weeke wee have shewed the conceit of S. Augustine already, which may be apply­ed to Sunday as well as to the rest: For the Sunne was made an Idol by the Gentiles, as is notorious to all the world; and (which cometh neerer unto [Page 38]us) the Saxons (our Predecessors in this Kingdome) did adore it in this figure, It was made (as Verstegan. Restitut. of de­cayed Intellig. cap. 3. p. 68, 69. Verstegan giveth the description of it both by scheme and glosse) like an halfe naked man, set upon a pillar, his face as it were brightned with gleames, and holding (with both his armes stretched out) a burning wheele before his breast; the wheele being to signifie the course which hee runneth round about the world, and the fiery gleames and brightnesse, the light and heat wherewith hee warmeth and comforteth the things that grow: This Idol thus figured, was placed in the Temple, and there adored and sacrificed unto, for that they beleeved, that the Sun in the firmament did with, or in this Idol corre­spond and co-operate.

And, as the Christians (for keeping holy that day which the Pagans dedicated to the Sunne, and for di­recting their worship toward the East) were suspected by them in that respest to bee of the same Religion with them (which gave Si diem So­lis laetitiae in­dulgemus, aliâ longè ratione quàm religio­ne Solis, &c. Tertull. Apol. cap. 16. tom. 2. pag. 632. Tertullian occasion to cleer himselfe and his fellow Christians from it, by obser­ving the difference betwixt themselves and those sun­burnt Idolaters, who did indeed adore it as their god, which they did not;) so by the retaining of idolatrous names of dayes, it is conceived by divers (as in part wee have shewed) that some spice of that superstition is like to bee retained, with no little prejudice to true Religion, by keeping better names out of ordina­rie use.

The Divell, saith D. Bound on the Sab. part. 1. pag. 13. Doctor Bound, caused the Ma­thematicians to call the first day of the weeke Sunday, lest that any ignorant man hearing the name of the Lords day, should inquire what that Lord was of whom [Page 39]the day was so called. The Rhem. Test. cap. 1. ver. 10. Rhemists dislike it in part for the same reason: The name Sunday, say they, is an heathenish calling, as well as all other of the week dayes bee in our language, some imposed after the names of certaine Idols (which the Saxons worshipped) and to which they dedicated the dayes before they were Chri­stians: which have so long continued, that Profectò pudendum est, simul­que dolendum, quòd non ante­hac data sint istis diebus Christi­ana nomina, ne dii gentium (in­ter nos) tam memorabile monu­mentum haberent. Polydor. Virg. de Invent. rer. lib. 6. cap. 5. pag. 367. Polydore Virgil complaineth of it, as matter of sorrow and shame to the Christian world, that the dayes of the weeke have not hitherto been called by Christian, but by heathen names; where­by the Gentile gods have had too honou­rable a memoriall among us. To which opinion Doctor Fulkes answer to the Rhem. Test. Rev. 1. vers. 10. propè sinem, Sect. 6. The like dislike is shewed by that other industrious Writer of our Church, Doctor Willet. Synops. controvers. quest. 8. part. 2. err. 72. p. D r. Fulke inclineth, where he saith, That the name of Sunday, and the rest of the dayes were of heathenish beginning; and therefore were better to be left off.

Here are then against those names severall sorts of Testimonies, divine and humane, and these both ancient and of later time, Protestants and Papists; and in these Testimonies are included sundry reasons against the name Sunday, especially these:

First, That it is of heathenish beginning.

Secondly, That it hardneth men in Idolatry, and hindreth the progresse of true Christianity.

Thirdly, That it may bring those that use it into su­spicion of heathenish superstition.

The Conclusion or Inference from these Premi­ses, will bee the forbearance of these names, as D. Fulke his answer to the Rhem. Test. in Rev. 1.10. S. 6. D r. Fulke would have it, and the observation of some such Decree as is said to bee made by the Pope Sil­vester [Page 40]the first, at the request of the Emperour Con­stantine, which in Durand. rati­onal. l. 7. f. 426. pag. 1. Durandus, Polid. Virg. de Invent. rer. l. 6. c. 5. p. 366. Polidore, and Rhem. in Luk. 24.1. ex Brev. Rom. Decem. 31. and in Rev. 1.10. Sect. 6. others, wee finde to bee brought in thus; Pope Silvester, ab­horring the Idolatrous appellation of daies, and having a minde to reforme it, was yet loath to imitate the no­menclature of the Jewes, who reckoned the weeke thus, the first of the Sabbath, the second of the Sabbath, &c. I say, the first of the Sabbath, not the first after the Sabbath, as the Rhem. in Luk. 24. ver. 1. Rhemists expound it; for in the Jewish computation, the Sabbath day was the last day of the seven, and so the accomplishment of the whole weeke; wherefore the word Sabbath is sometimes taken, not for a day, but for a weeke, as Luk. 18.12. & chap. 24.1. as our best English Translators ren­der it; and the accompt being made with such parti­cular mention of the Sabbath every day, it might bee a meanes daily to keepe in minde the memento of the fourth Commandement, that all profanation of the day by provident forecast of secular affaires might be prevented; and that other dayes of the week wearing as it were the Sabbaths livery, they might bee so re­gulated with reference unto it, that there might bee none occasion to make inchroachments upon it.

Notwithstanding this, that Pope having no liking of the Jewish reckoning (though with this intimation it did not deserve to be disliked), nor yet of the Gen­tiles, who count Sunday, Munday, &c. gave them this numerall denomination, calling the first day of the weeke, prima feria, or the Dominicall day: the second secunda feria, and so to the sixth, naming the last of the seven by the old name Sabbath.

This is the most and worst that can be said against [Page 41]the usuall appellation of the dayes, especially against the name Sunday, which is the chiefe in acceptation with some, and in exception with others. Notwith­standing, I conceive, that in our times, and in our Church, the name Sunday is not so to be censured or shunned, as by some it hath been; and this will ap­peare, chiefely by clearing it from such objections as are made against it, which now wee shall offer to the judgement of the indifferent Reader.

CHAP. VII. How farre it may bee lawfull to use Idolatrous names. An Answer to the Objection against the name Sunday.

ANd first for the places of Scripture before al­ledged, they doe not imply, in their proprer sense, so precise a prohibition of all names of idolatrous, or otherwise of sinfull intimation or acception in all re­spects, that it should be utterly unlawfull to mention them: the name of evill is forbidden sometimes, to make us more estranged from that which is evill; yet not wholly and altogether: For,

First, An evill (as it is evill) may bee reproved, and that under that name by which it is knowne; so though the Apostle forbid the naming of fornication in his Epistle to the Ephes. chap. 5. ver. 3. yet himselfe nameth fornication and fornicator, by way of reproofe, well toward twenty times in his Epistles: and in that very place hee could not so well have forbidden the thing it selfe, if he had not at all made use of the name.

Secondly, It may bee lawfull to mention an ido­latrous name without reproofe, as M. Ainsworth in M r. Pagets arrow against the Brownists p. 142, 143. Master Ains­worth (though a Brownist, and so a vehement adver­sary to all appearance of idolatry) acknowledgeth, and giveth instance in the names Nebuchadnezzar, and Belshazzer, and others: to which may be added, the idolatrous name of the Ship wherein Paul was carried, which hee called [...], (i. e.) Castor & Pollux, Act. 28.11. and this in an idolatrous sense, though without either approbation or reproofe of I­dolatry.

Thirdly, An idolatrous name may bee retained and used in a sense not idolatrous, as Hermes the name of Mercury, mentioned Rom. 16.14. as it signifi­eth a particular person, and not the Idol of the Gen­tiles called by that name: so the names of Frier, Monke, Abbat, Pope, as they are names of Families, not of Offices, or Callings, may bee retained still, as M. Ainsw. Ibid. p. 143. Master Ainsworth hath acknowledged, though he (as well as Master M. Paget. ib. p. 145. Paget) thinks the Popes have beene made great Idols by too many people of all ranks; and so think I.

Fourthly, Names that have beene Idolatrous, or any way impious, may in time (having beene long accustomed to a better sense) bee ayred and purged from all impiety: for words are like to fashions, which varie with the times, and so either get or lose grace and acceptation, thereafter as the vul­gar use, and common custome giveth the constru­ction of them; in whose power it is, (as the Multa rena­scentur quae jam cecidere cadentque, Quae nūc sunt in honore vo­cabula, si volet usus. Morat. de arte Poetic. Poet hath observed) to ratifie or reject them both for use and sense.

But what is that which in the fore-cited Scriptures is forbidden then? Not all mention of idolatrous names, as we have already proved; But either swea­ring by Idols, or praising, or approving of them, or maintaining superstition towards them, or giving scandall by them; against which wee should bee so carefull, as to prevent all suspicion and appearance of that evill, as Aug. de Civ. Dei, li. 19. c. 22. part. 2. p. 525. Saint Augustine did, who fearing the translation of Sacrificiendum Domino soli would imply that the Sun was a God, presently brought in some words of caution to guide the Reader to a bet­ter sense; Sacrificiendum Domino soli, (i. e.) Domino tantum, to the Lord alone; and with these limitations the sentences of the Fathers may be interpreted: As for the Canon of the Councell of Nice, I will not (for this particular) by way of exception say it is one of those which is supernumerary, and not any of those which are acknowledged to bee the legitimate ordi­nance of the Fathers of that Councell, because it is capable of a very good sense: but I answer thus; The difference is great betwixt the new imposing a name, and the old and received use; over that wee have power, over this not so.

And for the word Sunday in particular, though it bee no more idolatrous then the names of other dayes of the week, and some moneths of the yeere, it may be the better borne withall.

First, Because the Sunne is not as many Idols are, to which (for want of reall entity out of the fancie) wee may pertinently apply the words of Saint Paul, An Idol is nothing in the world, 1 Cor. 8.4. for it hath a true, solide, and glorious being of its owne, [Page 44]and a name it must have to expresse that being.

Secondly, For joyning it with the day in the name Sunday (as if it were devoted to the honour of the Sun) though that were the intention of the first imposers, (and the like was their meaning in the names of the rest of the dayes of the week, as many Authours have ob­served, especially Hosp. de orig. Festor. Jud. & Etha. c. 5. fol. 52. a. & 53. b. Hospinian, Verslegan. Restitut. of de­cayed Intellig. cap. 3. p 69. Verstegan); yet the Christians that used it did cleere themselves from all participation with their impious superstition long a­goe, viz. in Justin Martyrs, and Tertull. dpol. cap. 16. tom. 2. pag. 632. Tertullians time; since whom, so many well minded men have made use of it, that wee may well thinke all Pagan ap­prehensions are (by this time) quite worne out of it, as well as out of the names of other dayes of the weeke, or of the moneths of the yeere, as of Ja­nuary, of March, of May, of June, (which are Ido­latrous names, as August. contra Faust. Manich. l. 18. c. 5. tom. 6 p. 420. Saint Augustine sheweth) for where is there one of a thousand that when he nameth Of this, and the derivation of the rest of the dayes, see Versteg Restit. of decayed intel­lig. à p. 71. ad 77. Tuesday, hath any reverence or reference to the Idol Tuisco? or to Woden when hee nameth Wednesday? or to Thor when hee nameth Thursday? or to Frigo, or Frea when he nameth Friday? or to Janus in the name of January, or to Mars in March, or Juno in the name of the moneth of June? It is more like that our vulgar people use the word without setting any note on the notation or etymology of it at all; or if they doe, they may think it is called Sunday from the Son of God, who is Lord of the Sabbath.

And if wee distinguish all men into two sorts, viz. learned, and ignorant, wee may say of the lear­ned, that it is not like that they (having beene trained up in Christian religion) should retaine any respective [Page 45]relish of such absurd Idolatry; and for the unlearned, they have no apprehensions of words and things so obscure and remote, as these etymologicall mysteries, but take the sense of words according to the use of the times wherein they live.

But thirdly, If, as the Sunne in the Firmament makes the day, so the Sunne and the day make up the name Sunday: there is yet (for ought I see) no perill of applying unto it an idolatrous fancie; for wee may (with good congruity of reason) meane by it the splendour and glory of our Christian holiday, in the many prerogatives of that day above the work­dayes of the weeke (elsewhere to bee declared) as the Sun is a more bright and resplendent Planet then any of the rest.

And whereas D r. Bound treat. on the Sab. part. 1 pag. 13. D r. Bound saith, That the Divel, (that hee might retaine men in this errour, or heresie ra­ther, and thereby hee meaneth the k [...]eping them by the name of Sunday from inquiring into the cause of the name Lords day) caused this probable conjecture of the name Sunday to be given, namely, that seeing the Sun was the chiefe of all the Planets, as that which filleth all things with light; therefore in the number of the seven dayes, the chiefe place was given unto it.

Though it cannot bee denyed, but there is a com­parative conformity betwixt this day and the other sixe, as betwixt the Sun and the rest of the Planets, whereby in an odd number the dayes and Planets are even, both making up the number of seven; yet may the name Sunday bee as ready for an orthodox, as for an erroneous sense if wee come without prejudice to consider it. Nor can it impeach the title Lords day, [Page 46]either for truth or evidence, any more then the cal­ling of Christ so often the Sonne of man (in the sacred Scripture) doth darken that glorious name, the Sonne of God: nay rather, as wee may use the matter, this name may give us light to see the shining beauty of that day, M. Herb. Tem­ple pag 66.67. and in a religious and sound sense to say as that pious and ingenious Poet doth:

O day most calme and bright!
The week were dark but for thy light.
—the other dayes and thou
Make up one man,
See many per­tinent confor­mities betwixt Christ and the Sun in D r. Tai­lors Meditat. on the crea­tures, from pa. 44. to 55. at the end of his treatise of the practice of Re­pentance.
whose face thou art,
Knocking at heaven with thy brow,
The working dayes are but thy back part:
The Sundayes of mans life
Thredded together on times string,
Make bracelets to adorne the wife
Of the eternall glorious King.
Thou art the day of mirth,
And where the work-daies traile on ground,
Thy flight is higher as thy birth,
O let mee take thee at thy bound;
Leaping with thee from seven to seven,
Till that we both being toss'd from earth,
Fly hand in hand to heaven.

If yet any bee afraid of Idolatry or Superstition in the use of the word (and wee may so shun one super­stition, as to slip into another, as Pope Sylvester did, when he left the old names of the dayes of the week, and called them ferias, that Feriae dictae à feriendis vi­ctimis. Polidor. Virg. de Invent. rer. l. 6. c. 5. pag. 367. The like hath D r. Fulke observed (out of Isidor. orig. l. 6. & Sext. Pomp. de verb. veteribus) in Rev. c. 1. v. 10. Sect. 6. word, as some give the [Page 47]Etymologie of it, being very much stained with ido­latrous bloud) wee may call the day Sunday, as Dominica nobis ideo venerabilis atque solennis est, quia in ea Sal­vator (velut Sol oriens) discussis infernorum tenebris, luce Resur­rectionis emicuit; propterea, ipsa dies ab hominibus dies Solis voca­tur, quòd ortus eum Sol Justitiae Christus illuminet. Ambr. Serm. l. 6. tom. 3. pag. 286. Saint Ambrose, Aug. cont. Faust. Manich. tom. 6. lib. 18. c. 5. p. 420. Saint Augustine, and others do, with espe­ciall respect to that of the Prophet Malachy, chap. 4. ver. 2. where Christ is called the Sunne of Righteousnesse, enlightning, as the Sunne doth, every one that cometh into the world, Joh. 1.9. And if the Lord bee likened to the Sun, and for that likenesse be called by that name, (as he is by David, Psal. 19) the Lords day, as his day, may in that sense bee called Sunday; and so the title will not (as D r. Bound feareth) lead us from the Lord, but light us to him.

Hereto if wee add Saint Hieromes note upon the text in Malachy, the name Sunday may bee improved to a more profitable use, thus; Orietur Sol Justitiae, quiverè omnia indicabit, & nec bona nec mala, nec virtutes nec vitia latere patietur. Hier. in Mal. 4.2. tom. 6. pag. 365. col. 2. The Lord, as the Sun, will bring every thing to light, so that (as he saith) he will suffer neither good nor bad, vertue nor vice any more to lye hid.

I will say no more for the warrant of this word Sunday (for I think I need not) save that it hath had the honour to bee many times named in the publick Liturgie of the Church of England, and hath beene allowed by divers, who were so farre estranged from that grosse Idolatry of the heathens, (in offering up Sacrifice to the Sun) that they offered themselves to be sacrificed in the fire for the Sonne of God, rather then they would yeeld to the Idolatry of the Papists; for there were of those that approved of the Com­munion [Page 48]Booke in King Edwards dayes, who suffered martyrdome in the dayes of Queene Mary; and in that Book the name Sunday is brought in (in the titles of the Epistles and Gospels) five and twenty severall times in order, without interruption: besides that, it is mentioned often also in other places of the same Booke; and with that Book (for this note) agree our Service Books of all editions, in the dayes of Queene Elizabeth, King James, and our Soveraigne that now is.

And that the name Sunday was taken up by them who first penned the Communion Book, not as a profane, but as a Scripture name, it is very pro­bable by this; The Epistles and Gospels in the Communion Booke agree with the ancient Transla­tion of the Bible printed in the yeere 1540. (to which Archbishop Cranmer prefixed a Preface) and that Translation rendereth Saint John, Revel. 1.10. I was in the Spirit upon a Sunday: So also in 1 Cor. 16.2. In Master Tindall his second edition of his Translation, printed 1540. hee useth the same word, thus; Upon some Sunday, &c. 1 Cor. 16.2. Upon some Sunday, let every one of you put aside, &c. Wherein the Translator descended to the capacity of simple persons, to whom the day (in those times) was best knowne by that name. Of that Translation is the Bible of the Chapelrie of Warburton in Cheshire, which is the eldest of that sort, and best accordeth with the Service book in use, of any that I have seene.

That which hath beene said on both sides (if duely considered) will serve to commend a caveat unto us against that fault which the Prophet Isaiah reproveth, in making a man an offendor for a word, [Page 49]Isa. 29.21. either for not speaking of a word, as those who (with some scruple of conscience) doe forbeare the name Sunday, whom (for Saint Hieromes, and Saint Augustines sake, as before wee have pro­duced their Authorities) wee should not too sharply censure: or for speaking of a word, as if men could not name it without some savour of Pagan supersti­tion. Whereas, the common people use it out of common custome, and without any intention or in­timation of ill; and the wiser sort may well bee thought to mention it with an intimation of good, as (out of Saint Ambrose and Saint Hierome) we have observed. And so wee will shut up all (for this que­stion of the name Sunday) with a conclusion like that which the Apostle maketh concerning the dif­ference of meates; Let not him that eateth despise him that eateth not; and let not him that eateth not judge him that eateth, Rom. 14.3. So let not him who useth the word Sunday, despise him (as foolishly precise) that useth it not: and let not him who useth it not, judge him (as carelesly prophane) that useth it, since, in that sense wherein wee have taken it, there is neither duty nor sinne, either in the use or forbearance of it.

CHAP. VIII. Of the name Sabbath: And first of the writing Sabboth, Sabaoth, and Sabbath, which of them is the right: And by occasion thereof some ob­servations of skill, and ignorance of the originall Tongues.

THere is difference, though not much controver­sie (for it goeth rather by a diverse practice, then by an adverse position) about the writing of the word, more about the etymologie, but most (and that which is of most moment in the present subject) con­cerning the use of it, whether the Christians week­ly holiday or Lords day may bee fitly called by that name.

For the first, Some write Sabbath, which is the right; some Sabboth, and some Sabaoth; M. Minsh. Guide of the Tongues. p. 638. Master Minshaw in his Guide of the Tongues hath them all. In Master Brerewood his first Treatise, the title of the first edition was, A learned Treatise of the Sabaoth, and that word so written runneth on throughout the whole Book: Whereupon M. R. Byf. pag. 1. Master R. Byfield (in the Preface of his Answer to it) saith, What the Treatise affords shall bee seene anon, God willing; that title sa­vours of little learning, wherein for Sabbath is written Sabaoth, which signifieth hoasts, as in Isa. 1.9. And a little after, saith hee, I would have imputed this to the Printers oversight, if either the Errata had mentio­ned it, or the whole Booke in any one place had given the true Orthography. Wherein (though in many diffe­rences about the Sabbath) I shall (and I hope, upon [Page 51]just grounds) dissent from Master Brerewood; yet I shall bee ready to doe him all right, and to quit him from all such causelesse exceptions as come in my way, as this doth; and so I answer,

First, That if the title of the Booke did bewray some ignorance of the Hebrew in the Authour; yet might hee bee a very learned man, and his Booke like himselfe, a very learned Book for all that: for a man may bee very learned, and yet bee unacquainted with the originall tongues; so were many of those Divines, who have had, and still have the honour to bee stiled the Fathers of the Church, and yet have beene no­ted (for We have (o­ver and above the benefit of all their works (i.e.) of the Fa­thers) much skilfulnesse in the originall of the old Te­stament, which most of them wanted, and of the new also, wherewith some were but little acquain­ted. M r. Downe 2 d. part of his works. p. 220. the most part of them) to be unskilfull in the originall text of the old Testament, and divers of them also of the new.

And to instance in particulars, for the Latines, S. Augustine with his one tongue is set in comparison, and preferred by Non ideo quisquam verè sapiens quia Graecus sit vel Hebraeus, quare & beatus Hieron. quinque linguis mo­noglossam Augustinum non adaequavit, Luther To. 1. Ep. fol. 54. Epist. ad Jo [...]. Lang. Luther, before Hierome with his five tongues, and though Erasmus, somewhat netled with the censure of Eckius, (who noted him for his Nihil est quod tibi deesse Erasmici omnes conquerantur, nisi quod Aurel. Aug. non legeris. Eckius Epist. Erasm. lib. 2. pag. 95. not reading of S. Augustine his works) in his Epistle to him, weigh and sway the comparison the contrary Erasm. Epist. Eckio lib. 2. pag. 97, 98. way, giving the preheminence to S. Hierome; yet elsewhere bringing in the particular praises, not only of him, but of Athanasius, Basil, Cyprian, Hilary, Am­brose, Gregory, At non arbitror alium esse Doctorem, in quem opulentus ille juxta ac benignus spiritus dotes suas omnes largius effuderit, quam in Augustinum: quasi voluerit in una tabula vividum quoddam exemplum Epis [...]opi representare. Erasm. Epist. Archiep. Toled. praesix. tom. 1. operum Aug. pag. 2. hee saith, Hee doth not thinke there is [Page 52]another Doctor into whom the Spirit hath powred out all his gifts in a more ample measure, then in Saint Au­gustine, as if hee meant in him (as in a Table) to re­present the lively patterne of a Bishop; and having sti­led him an incomparable Incomparabilis Ecclesiae D [...] ­ctor, invictus propugnator, quem tu non sine causa sic adamare prae caeteris, sic in deliciis semper habe­re consuevisti. Quid enim habet or bis Christianus hoc Scriptore vel magis aureum, vel augustum, ut ipsa vocabula nequaquam for­tuitò, sed numinis Providentià vi­deantur indita viro. I [...]. pag. 1. Doctor of the Church, and an unconquered Champion for the truth, and confessed that the Car­dinall of Toledo (not without good cause) tooke delight in him before all others (alluding to his name, Aurelius, Au­gustinus, importing golden goodnesse, and Imperiall greatnesse) he asketh (as with admiration of him) What hath the whole Christian world more golden, and more majesticall then this Wri­ter? these names surely, saith he, seem not by chance, but by especiall Providence imposed upon him.

Yet is this so great a Clerke, so accomplish'd and admirable a Doctor noted (sometimes by way of ex­cuse, sometimes by way of exception) for ignorance in the Hebrew, and very little skill in the Greeke, by Nee He­braicè sciebat Augustinus, & Graecè minus quam medio­criter. Ludov. Viv. in Aug. de C. D. lib. 15. cap. 13. part. 2. pag. 133. Ludovicus Vives, Augustinus vitiosam versionem secutus, & quia Hebraeae linguae ignarus, minus culpandus quam hodierni Papistae. Polan. Syntag. Theol. lib. 1. cap. 42. col. 561. Polanus, Augustinus dubitat Adam an Eva id dixerit? sed gnarus linguae sacrae videt foeminae verba [ acquisivi verum à Domino]. Pa [...]aeus in Gen. 4. col. 655. fine. Paraeus, and Adeo Augustinum ex sola ignorantia linguae Hebraeae esse deceptum, in voce Cephas. Bel. de Ro. Po. li. 1. cap. 10. p. 208. col. 2. So was S. Ambrose deceived when he derived the He­brew word [...] from the Greek word [...] signifying to suffer. Ambr. de myst. Pasch. ch. 1. tom. 2. pag. 190. Bellarmine, and of Saint Hilary, though De Hilario nunc agimus, qui tum ob vitae sanctimoniam, [...]m ob insignem eruditionem, tum ob eloquentiam admirabilem, aevi sic lumen suit. Erasm. Ep. Johan. Carondeleto. Arch. ep. l. 28. pag. 1165. Eras­mus sets him out (as a most illustrious light of his age) for holinesse of life, learning, and eloquence; and [Page 53]brings in for an improvement of his praise, That Hieronymus qui pene contem­psit Augustinum, nec ita multum tribuit Ambrosio toties tanta cum veneratione citat Hilarium, alibi vocans eum orbis Deucalionem, &c. Ibid. pag. 1168. Hierome, who almost contemned Saint Augustine, and did not attribute much to Saint Ambrose, did admire him, calling him sometimes the I doubt Erasmus is mistaken in this title, Deucalion of the world; for Hierom giveth this title to one Hilary, a Deacon of Rome, in con­tempt: for hee brings it in thus; Est praeterea aliud quod infere­mus, adversum quod ne muci [...]e quidem audeat, Helarius Deucalion orbis. Hieron. advers. Lucifer. propè finem. and hee calleth him so, be­cause he separated from others, as if all the world but hee and his sect were drowned in hereticall Baptisme. Deucalion of the world, some­time the Trumpet of the Latin tongue, sometime the Rhodanus of Latin elo­quence, noting withall, that Augu­stine would not cite him without a Preface of honour: yet after all this and more (which I forbeare to men­tion) hee saith of him, that Hebraei se [...]monis prorsus rudis fuit Hilar. Ibid. por [...]o Graecas lite­ras tenniter attigerat se quidem Hier. credimus. Ibid. non admo­dum Graecè calluit. Eras. I [...]. p. 1169. hee was altogether ignorant of the Hebrew, and was but little acquainted with the Greeke.

If wee should gradually draw downe all examples of this sort from the Ancients to our owne times, wee should make this occasionall digression too long, and so perhaps over-weary the Reader, who would not be too much taken up with impertinent paines, having made his recourse hither for a Rest, or Sabbatharie repose of his apprehension. I will therefore add but one Instance more of a man famous for his learning, and yet un­learned in the originall tongues of both Testaments, and it shall bee that of Cardinall Cajetane, of whom the judicious Writer of the History of the Tridentine Councell, maketh this observation:

Hist. Concil. Trident. lib. 2. pag. 155. Cardinall Cajetane, the Popes Legate in Germany, a man very well read in Divinity, having studied it even from a childe, who, for the happinesse of his wit, and for [Page 54]his laborious diligence, became the prime Divine of that, and many more ages, unto whom there was no Prelate or person in the Councell who would not yeeld in learning, or thought himselfe too good to learne of him. This Car­dinall, going Legate into Germany, Anno 1523. study­ing exactly how those that erred might bee reduced to the Church, found out the true Remedy, which was the literall meaning of the text of Scripture, expounding not the latine Translation, but the Hebrew roots of the old, and the Greeke of the new Testament: In which tongues (having no knowledge himselfe) hee imployed men of understanding, who made construction of the text unto him word by word; as his workes upon the holy books do shew.

Nor was this, or the like note on the names of others any impeachment of the high Commendation given of him before: for mans knowledge was at the best when hee spake but one tongue; and untill it come to that againe, wee shall know but in part, under­stand but in part, 1 Cor. 13. and howsoever (since the confusion of tongues) there have been more use of verball learning then before, and therefore the A­postles had the gift of Quindecim linguarum dona tunc acceperunt Apostoli (quem­admodum Chrysostomus inquit) ad usum eorum qui praesentes erant: Quid enim opus fuisset linguâ Persicâ, vel aliis, non praesentibus iis qui uterentur. Glycas Annal. part. 3. pag. 315. fifteene tongues (fifteene and no more, as some affirme) conferred upon them, (for there was need of no more, say they Ibid., and they had not any that were not needfull) yet the knowledge of things is farre better then the knowledge of words, as Multò me­lior doctrina quam verba. Aug. de magist. tom. 1. pag. 793. Saint Augustine resolveth; for words are but means to give intimation to and of the minde for reall notions: so that, if wee could intuitively know (as [Page 55]the Angels doe) without words, wee might know so much more and better, that words would be superslu­ous; and so words are Omne quod ad aliud est, vi­lius est quam id propter quod est. Ibid. pag. 792. inferiour to things, as the means is inferiour to the end.

And wee may well conceive variety of languages to bee now lesse needfull, because the community of the Latine tongue is a great part of the cure of the babling confusion: besides, a man may so much more abound in the knowledge of things, as to make a­mends with copia rerum, for want of copia verborum, in the multiplicity of tongues: for the Nacti peritiam Graecae linguae, patent fontes omnium d'sciplina­rum quae a Graecis manarunt, ad­est & cognitio maximorum inge­niorum, quorum suit semper Grae­cia feracissima. Lud. Viv. de Ado­lescent. Instit. pag. 549. Grecians (who were more learned then other nations, and the very foun­tains of liberall arts and sciences, and among them, hee that is magnified for naturall knowledge above The very first man that to any purpose knew the way wee speake of, hath alone thereby performed more, very neere in all parts of naturall knowledge, then sithence in any one part thereof, the whole world besides hath done. So M r. Hooker speaking of Aristotle, in Ec­cles. Pol. lib. 1. pag. 13. all other men) had little acquaintance with any language but their owne, and there­fore set out their learnedst Workes in their owne tongue. The ignorance then of an Hebrew word should carry no great prejudice against either the Book of the Sabbath, or the Authour that made it.

I speake not this to diminish any part of the praise which may bee due to some learned men, who have excelled both in languages and other learning; nor to discourage any from being studious of these sacred tongues, by exact knowledge whereof some have done great and profitable service to the Church; for so farre I am from allowing of the fancie of Galen apud Petrum Gregor. Tholosan. de rep. l. 15. c. 4. p. 1088 Galen (who thought it a disparagement to Alcibiades, that hee spake severall languages, and resolved it as best to [Page 56]make use but of one) that besides my desire to bee competently furnished with the knowledge of the originals of both Testaments, I have (so farre as my leasure would give mee leave) bestowed some time upon other tongues.

But if any have desired to have better store of things, then of words, (the short and uncertaine life of man keeping him so farre below the omniscience of both, that if hee abound in the one, hee must abate in the other) I thinke, his more solide and substantiall learning should not bee undervalued for the defect of that wherein he that knoweth not much, may have that ignorance recompenced otherwise, and that with advantage, both for kinde and measure, as much as reall learning is better then verball, and a great deale of that better then a little of this.

And on the contrary, the knowledge of that lan­guage may bee had without any great store of other learning besides; for Sir Edwin Sands Relat. of Relig. of the West Church. p. 222. little children of three yeers old are set to learne Hebrew among the Jewes, (as Sir Edwin Sands hath observed in his Relation of Re­ligion): and if the fundamentall rules of it may be at­tained in foure and twenty houres (as Edidit horologium Hebraeum Guilielmus Schickardus Tubingensi Suevor. Academia Professor, ubi ait se expertum esse fundamenta linguae Hebraeae spatio 24. hora­rum à Tyrone percipi & addisci posse. Editus est liber in 8 [...]. Lipsiae, an. 1633. Schickardus, Professor of that tongue at Tubinge, upon experience hath a­verred) they may attaine to remarke­able proficiencie therein before they can be furnished with reall knowledge. And I remember one Wolfgangus a Jew, a Teacher of the Hebrew tongue in my time, in Oxford; who (as both my selfe and others, who were his Schollers with mee, easily observed) had but little [Page 57]learning, either in divinity or humanity, and so little acquaintance with the Latin tongue, that hee could not (without much difficulty) dictate two lines in that language with congruity.

So farre short was hee of a facility for elegant speech, and yet hee tooke upon him to read his Le­cture to us in Latine: and I have heard of some (by such as I may well beleeve) who are meere aliens in Logick and Philosophy, and so little acquainted with the Latin tongue, that they cannot construe one sen­tence in the easiest Latin Authour, without consulting with a Dictionary; who yet are so familiar with the Hebrew, that their people are in danger to bee choa­ked with Hebrew roots, which they obtrude upon them in their ordinary Sermons, and in as much dan­ger to bee starved too, for want of the sap and juice of good instruction; which they are not like to re­ceive from them who are become Priùs impe­ritorum magi­stri, quàm do­ctorum disci­puli. Hieron. ad Demetriad. p. 70 Teachers of the ignorant, before they have beene Schollers to the lear­ned; which puts mee in minde of the censure which an ingenious Student Master N.S. (sometimes my Chamber-fellow, and Proctor of the University) made of the Sermon of a verball Doctor, who, with very little matter, had a Babell of words in his head and mouth; which was, That hee spake nothing in as many lan­guages as ever hee heard any man. And I doubt not but there bee many such as deserve the censure of Ta­citus, upon Secundus Carinates, viz. Hi [...] Graecā doctrinâ ore tenus exercita­tus, animum bonis artibus non imbuerat. Tacit. Annal. lib. 15. f. 236. b. That hee had some wordy learning in his mouth, and little knowledge of the Arts in his minde.

Secondly, I say for Master Brerewood, that his Booke of Inquiries into Languages and Religions, (be­sides [Page 58]other evidence of his great knowledge in the Hebrew tongue, and other learning) might have set him farre enough out of the reach of all suspicion of such ignorance, as the mistaking of that title may im­port in him that made it.

Thirdly, The word Sabaoth is in that part of the Booke which is Master N. Byfields dictate, as well as in that which is Master Brerewoods; and it is so also in Master Byfields owne handwriting, as I can shew; yet will I not impute that unto ignorance; for it might bee the sliding of his pen into a word neere unto it, as I have often taken my selfe with misprision of pro­phet for profit; and contrariwise, through cursory wri­ting. Or,

Fourthly, It may be the Transcribers mistaking of his dictates, into which he might easily be induced by the like writing in many Bookes of Common prayer, in the fourth Commandement of divers editions, and in the parcels of Scripture therein rehearsed, and in the books of In the Homily of the place and time of prayer. p. 161, 162, 164. Homilies, Archbish. Whitgift. pag. 541. Archbishop Whitgift against M r. Cartwright, Bish. Bilson. part. 2. pag. 270. Bi­shop Bilson in the true difference be­twixt Christian subjection, and un­christian rebellion; D r. John White. pag. 210. D. White in his Way to the Church; Master Perkins, in the Order of causes of salvation and damnation. chap. 5. pag. 14. col. 2. Master Perkins in the Order of causes of salvation and damnation; M r. Sprint, his Propositions of the Christian Sabbath; in which Book the word Sabaoth is in every leafe at least, and in some it is di­vers times repeated. Master Sprint his Pro­positions of the Christian Sabbath; for in the Bookes that beare their names, and particularly in the places quoted in the margine, the name is mis-written, either Sabaoth, or Sabboth for Sabbath.

Fifthly, Some Authours have that word so mis­written in their Works, who yet were verys kilfull in the Hebrew tongue, as is evident by Bp. Andrewes, in his Speech in the Star-chamber. p. 72, 73. Bishop Andrewes, in his Speech in the Star-chamber; and in his And in his third S [...]rm. of the Resurrect. pag. 406, 407. third Sermon of the Resurrection; by Weemse Exercit cerem. exer. 3. p. 7. M r. Weemse in his Exercit. and in his In his Christ. Synag. lib. 1. cap. 4. pag. 45. cap. 5. pag. 71. & p. 74. eight times, & p. 75. eleven times. Christ. Synag. Test. Rev. 1.10. M r. Cartwright in his Answer to the Rhemists.

Sixthly, Whereas as M r. R. Byfield Praef. pag. 1. Master R. Byfield saith, I would have imputed this to the Printers oversight, if either the errata had mentioned it, or the whole Treatise in any one place had given the true orthography of it: It may be replyed,

First, That there is no necessity, that either the Prin­ter or the Authour should beare the blame of that mis­taking; but rather the Publisher betwixt them both: and so (as I have By M r. A. By­field, M r. N. By­fields sonne. Febr. 1640. heard since my comming to London) it was Master Richard Byfields meaning, to impute the ignorance to the Publisher and none else, which I conceive he had just cause to doe.

Secondly, For Master Brerewood, I can shew it in a manuscript of his owne hand, many times so lette­red as it should have beene throughout the Treatise, and not once as it is in the mistaken title.

And lastly, In the Answer to Master Brerewoods Book, M r. R. Byfield himself hath brought a Letter of his to Alder [...]n Ratcliffe, wherein the word is written right, by Master Brerewood, five times in one page (the M r. R. Byfield his Answer to M r. Brerewood, pag. 224. later page of the last leafe but one) and not otherwise by him at all in that Letter.

I have insisted longer on this erroneous writing, [Page 60]and the exception made against it, then a Criticall Reader would require, or perhaps allow of; but I was induced unto it, partly to correct the indiscreet ostentation and comparisons of some who have vaun­ted themselves of a little Hebrew, and disvalued La­tine learning, in all faculties, in those men, whose Bookes, (if they be balanced with them in Scholasti­call abilities) they are not worthy to beare, nor are they able to beare the volumes which some of them have written: and partly by this pleading for Master Brerewood, (whom in many things I shall have cause to contradict) to advertise the indiffe­rent Reader, that my purpose is to deale indifferently, and without partiality in the Controversies of the Sabbath; which hee may observe by my readinesse to right him, even to a word or letter, from whom (in many points of more importance) I must dissent, and against whom (for them) I must dispute.

CHAP. IX. Of the etymologie of the name Sabbath: And first, of the abusive derivations of it by Appion, Ju­stine, and Plutarch, by way of contempt of the Jewes: Their Religion and manners.

THe second point proposed concerning the name Sabbath, (for that is the right writing, and wee must stick to it) is the etymologie of it; wherein, comparing some collections of mine owne with what I have met withall since, in Doctor Prideaux his Le­cture, and Doctor Gomarus his Investigation of the [Page 61] Sabbath, I finde that, for a good part, wee have all of us light upon the like observations, yet without con­spiracie or plagiarie dealing with one another: for, though that Booke of Doctor Gomarus came forth foure yeers after Doctor Prideaux his Lecture was in print, yet when hee published the Defence of it two yeere after (sixe in all) hee had not seene it, as in the tenth Chapter of his later Booke, hee De quibus etiam & doctissimi Doctoris Prideaux in oratione de Sabbato consensionem extare eo­dem judicio libenter intelleximus, etsi eam orationem videndi faelici­tas nondum contigeret. D. Gomar, Defens. Invest. cap. 10. p. 136. expressely professeth: and before either the one or the other came a­broad, viz. at least two yeeres before the Act in the yeere 1622. (when our learned Doctor first delivered his Lecture of the Sabbath) I had noted most of the ob­servations of the notation of the name, as some of good place well know, to whom (upon speciall oc­casion) I imparted them, with other points of this Argument in writing: whereto if I adde any thing of theirs, for which I am beholding to them, I shall not bee more ready to make use of it, then to give thankes for it, by a respective mention of their names: and so shall I deale with all other Authours, as they shall give mee occasion in the like kinde; yet not doubting, but they may meet with some animadver­sions of mine, by which (if I borrow ought) they may account themselves to be paid, and mee sufficiently quit of that debt.

The derivations of the word Sabbath are foure; ( derivations I say, not etymologies, for that word sig­nifieth right speech; and most of them are wrong) two of them are aliens from the Common-weale of Israel, or at least stragglers out of their owne Tribe, [Page 62]and have no kindred with the stock or roote from whence the word Sabbath is deduced.

The first is that of Appion the Grammarian, against whom Josephus wrote two books, which is that of the Egyptian word Sabbo, which, as Hosp. de orig. fest. Judaeor. & Ethn. cap. 3. f. 7. pag. b. Hospinian out of Giraldus observeth, signifieth the spleene; but by Josephus a­gainst App. l. 2. pag. 783. Josephus in his second Booke against Appion, it is ta­ken for a disease in the privie parts: upon which Ap­pion telleth this tale, viz. That the Jewes, troubled with it in their journey out of Egypt, (for sixe dayes together) were constrained the seventh day to rest; and thereupon, when they came into Judea, they kept an holiday under that name. Justine the Historian telleth rather the Fable then the Story, in another man­ner; Cum scabiem Egyptii & pruri­ginem paterentur. Just. l. 36. p. 284. Edit. Meae, the edition which D r. Gomar. followeth, readeth scabi­em vitiliginem. Gomar. Investig. Sab. cap. 1. pag. 2. The Egyptians, saith hee, being infected by the Jewes with the scab and itch; but (as some have it) with the leprosie, were warned (lest the disease should spread any farther) to drive out Moses and his diseased country-men, who having wandred seven dayes in the desart of Arabia, with much hunger and labour, at mount Sinai obtained an end of both: and therefore there they set up the Sabbath, as a remembrance of their freedome from famine and wandring: and being ex­pelled from the Egyptians, for feare of the infection, lest for that cause they should grow odious to other people, they forbad, and forbare communion with them, and by degrees turned their turning out of Egypt into a matter of discipline and religion: So Justine in the fore-cited place. But whatsoever Moses and the Jewes did by way of digression in the desart, hee wandreth farre wide from truth in this Discourse: but no mar­vell, [Page 63]in matters of this kinde, hee was a blinde man without a guide.

The second errour is that of Plutarch, which I could not but observe, having read him through with diligence and delight, upon the especiall commenda­tion of Apud Claud. verd. Cension in Auth. p. 174. Theodorus Gaza, who said of him, That if he must read but one mans Books, hee would confine him­selfe to Plutarch: the more pitie to observe, in so wor­thy a Writer, so foule an errour as now I must note (as Caelius Rhodigin. Antiq. lection. lib. 7. c. 15 col. 302. Hospin. de origin. Fest. Judaeor. & Ethn. cap. 4. sol. 7. pag. b. D. Prid. Lect. de Sab. p. 131. D. Gomar. Invest. Sab. cap. 1. pag. 2. D. Walaeus desertat. de 4 to Praecepto. c. 1. pag. 2. others have done) about the notation of the word Sabbath, hee ha­ving (in divers particulars) charged the Jewes with riotous rites, like the Services of Bacchus, in their princi­pall Plutarc. Sympos. lib. 4. cap. 5. pag. 712. Feasts, will have it, That their Sabbath holdeth neere affinity with the Feast of Asebesis, [...]. which in the grammaticall sense doth signifie impiety and prophanenesse, (as Budaeus in Locico. Budaeus renders it) but in Plutarch it is taken for the inordi­nate motion and agitation of the people devoted to Bac­chus, who are called in many places of Greece Sabboi, and who (in their Bacchinals) used to reiterate these words, Evoi and Sabboi, as appeareth in the Oration of the Crowne which Demosthenes made against Es­chines, as also in the Poet Menander: So farre Plu­tarch, more like a vaine Poet, then a grave Historian, as most what hee was.

To which purpose it is pertinent to observe, that (as Hensius exer­cit. sacr. cap. 1. pag. 11. Hensius hath it) Sabasius is one of the names of Bacchus, among the Greeks, and thence is Sabazein, a word used (as [...], Budaeus Lexic. verb. [...]. Budaeus noteth) among the Thraci­ans, importing Bacchanall excesse, and disorder: from [Page 64]that Plutarch, saith Hensius, insinuates the Hebrew word Sabbath to bee derived; but hee is deceived (I meane Plutarch) for both word and practice are ra­ther Greek then Hebrew; and hence is that which Graeco more potare, inter­pretantur qui­dem grandibus poculis se invi­tare. Cael Rhod. lib. 18. cap. 16. col. 1292. prin­cip. Rhodiginus noteth of the Grecians, viz. That to drink after the manner of the Greeks, is to provoke one another to excesse with great cups; and Pergraecari, in Plautus, is taken for excessive eating and drinking, and other riotous and disorderly living; and of one of that hu­mour, wee use to say, in our language, Hee is a merry Greeke.

And it may bee, Plutarch, though hee were a Boe­tian, and not a Cretian, and so came not under the reproach of the Apostle, (borrowed of the heathen Poet) who saith of the Cretians, that they are alwayes lyars, Tit. 1.12. yet as a Grecian, (for a Grecian is in a little better credit for truth with the Quicquid Graecia men­dax audet in Historia. Juve­nal. Satyr. 14. pag. 89. Latine Poet, then a Cretian with the Greek) hee might use some of the outlashing and lawlesse liberty of his native Countrey, either in faining of his owne, or spreading others reproaches against the Jewes; but to conclude with him, as hee corrupts the derivation of the word Sabbath, so in the same place doth hee the word Le­vita, deriving it from [Evios] another name of Bac­chus: And if hee had thought of it, (such was his scornefull spight toward the Jewes) it is like hee would have derived the word Hebraeus from ebrius, a drunkard; and had he understood the Hebrew, it may bee hee would have drawne it (as a full cup from an Hebrew vessell) out of the word Saba, which signifi­eth, as [...], Dan. Hens. exer. sacr. c. 1. p. 11. Hensius giveth it in the Greek, to drinke pro­foundly, and to bee full of wine: but neither could that [Page 65]disparage the parentage of the word Sabbath: for Saba is written with Samech, and Sabbath with Scin; and yet I confesse (besides the Pagan oppositions, and contempts of all Religions but their owne, which most of all deserved them) there might bee, and was much miscarriage in the manners of the Jewes (well knowne to the Greeks) which might give occasion of such a scandall and scorne as Plutarch hath taken up against them, and others partly from him have put upon them, though his derivation of the name Sab­bath, for all that, bee no Btymologie, but a Pseudo­logie.

And it is very like, that their excesses of that sort procured their reproach; for Saint Augustine com­paring our Saviours caveat in Saint Luke, Take heede, that your hearts be not over-charged with surfetting and drunkennesse, and with the cares of this life, and so that day come upon you at unawares, Luk 21.34. with that in Saint Matthew, Pray that your slight be not in Winter, nor on the Sabbath day, Matth. 24.20. referreth the cares of this life to the winter, and surfetting and drun­kennesse to the Sabbath; which evill, saith Crapula vero & ebrietas, car­nali laetitia, luxuriaque cor sub­mergit, arque obruit, quod ma­lum Sabbati nomine propterea si­gnisicatum quia hoc erat (sicut ut nune est) Judaeorum pessima con­suetudo illo die deliciis affluere, dum spirituale Sabbatum ignorant. Aug. de consensu. Evangelist. lib. 2. cap. 77. pag. 536. tom. 4. part. 1. pag. 635, 636. hee, is signified by the name of the Sabbath, because this was, and yet is the impious practice of the Jewes, to overflow (that day) with carnall delights, not knowing the spirituall observation of the Sabbath. And it may be also, that in their sports, as well as in their meats and drinks, they were too neere allied to Bacchanall behaviours; for Saint Augustine in the 91. Psalme chargeth them not only with luxu­rie, [Page 66]but with trifling vanity, and wickednesse of other kindes: Ecce hodiernus dies Sabbati est hunc in praesenti tempore otio quodam corporaliter languido & luxurioso, celebrant Judaei: va­cant enim ad nugas, & cum Deus praeceperit observari Sabbatum, illi in his quae Deus prohibet, exercent Sabbatum: vacatio no­stra à malis, vacatio illorum à bonis ope­ribus: meliù, enim est arare, quam sal­tare. August. in Psal. 91. tom. 8. part. 2. pag. 158. They are at leasure for toyes, saith hee, and for such things as God forbids: our Rest should bee a restraint from wic­ked workes, but theirs is from good works: it is better to plow, which they do not, then to dance, which they do on that day.

And thus much for the erroneous derivations of the name Sabbath out of Heathen and Christian Au­thours: which were too much for the notation of the Name; but that withall there may bee intimation gi­ven of more caution to all that professe the Gospel of Christ, to looke to their lives, that they bee so much more fearfull to give (as some are more forward to take up) occasion of scandall and calumnie against them; that Christians to Pagans, orthodox Chri­stians to Hereticks, Catholicks to Papists, strict Pro­fessors to Protestants at large, minister no matter of reproach in their manner of observing the day and time especially dedicated to Gods solemne worship, that, as at all times, so at such most of all, they bee carefull to conforme themselves to that of the Apo­stle, Let every one that nameth the name of Christ de­part from iniquity, 2 Tim. 2.19. And let this adver­tisement (at the entrance of the doctrine of the Sab­bath) be as an Inscription or Title on the Porch of the Temple, that all prophanenesse may bee kept procul à Fano, both farre from the Church, and farre from the Sabbath, which is most solemnly to be sanctified in it.

CHAP. X. Of the derivation of the name Sabbath from two Hebrew words, the one signifying [seven], the other [rest]; the former being the errour of La­ctantius; the later, the true and most received Etymologie.

TO draw neere the etymology, and to conclude this Criticisme, Hic est dies Sabbati, qui linguâ Hebraeorum, à numero no­men accepit; unde septenarius numerus legitimus & plenus est. Lactant. Instit. l. 7. c. 14. p. 640. Lactantius saith, (and the like is in Sypontinus, which Hospin. de orig. Fest. Jud. & Ethn. cap. 3. pag. 3. Hospinian noteth for his errour) that the word Sabbath, in the Hebrew tongue, is de­rived from a word of number; the word (though hee name it not) is Sheban, as Hospinian; Shebbang, as Ubi supra. D. Gomar. In­vest. Sab. cap. 1. pag. 3. Gomarus reads it; for which, saith hee, for more easie utterance, the vulgar take up with Seba, signifying [seven]; but joy­ned with a verbe, as Cum verbo adverbiascit. Schindl. pentag. col. 1793. D. Schindler noreth it, it becom­eth an adverbe; and so it is changed into seven times: but though this come a little neerer the true notation of the word, for that both the initiall letters and the sense sute better with the name Sabbath; [...] (for both begin with the letter Schin, and the Sabbath hath its recourse and revolution in the circle of the weeke, which is made up of seven dayes;) yet it is plaine to such as have any insight in the Hebrew tongue, that Lactantius was mistaken: and that (as wee may well conjecture out of that which followeth his numerall notation) by some mysterious superstition in his minde touching that number, which seduced his opinion to that mis-conceipt: besides that, the congruity of the [Page 68]word in sound, and confining of the weeke to that number of dayes, both in the commandement and common practice, might readily incline a man to that imagination; for even those fables, both of Appion the Grammarian, and Justine the Historian, before mentioned (how wide soever they wander from the truth of the Sabbath in other points) keepe within the compasse of the septenary number; which is as a girdle of the dayes of the weeke, of which the Sabbath is as a golden claspe or buckle binding them together.

Wee have reserved the best derivation (as our Sa­viour did the best wine, John 2.) for the last place; it is of the Hebrew word [...] cessavit, quievit, hath rested; which (rendred with exact correspondence to the Hebrew characters) should be written [...] Schab­bath; but for sweeter sound, somewhat is abated of compleat expression; and so it is usually written in the [...]. Greek translation of the old, and the Greeke edition of the new Testament; and the Latines, in conformity to it, rather then to the originall, use the word Sabbatum, and wee our English word Sabbath, which (as a participle) in the former syllable, taketh part with the Hebrew, Greek, and Latine, in the later with the Hebrew onely. And very fitly doth a name of rest agree with the day of rest, or cessation from secular labours (as the Sabbath day is) and of this de­duction and doctrine it is agreed by the best Divines on both sides.

In respect of this both rest and ranke, the seventh being after all the rest, hath the Planet Saturne a name of neere cognation to it, signifying ease and [Page 69] lazinesse, as Planeta se­dētarius Gual­per. Syllog. vo­cum exotic. part. prior. pag. 106. Gualperius noteth, which hee reckoneth for the last of the seven Planets, beginning his account with the Moon as the first; so still (remembring what wee have before observed) wee may say, the number of seven, & the title of rest, are joyned together in ob­servations of the Sabbath, whether with the religious or profane: and so I could willingly derive it (if the radicall characters would beare it) from both words, as a childe from its Parents of both sexes; for as the Sabbath is every seventh day, so it hath a neere affini­ty with the word which signifieth seven (from whence Lactantius taketh it to be derived, as hath been shew­ed). And as it is a time of vacation from worldly la­bour; so it hath as neere consanguinity with the word which signifieth rest. But this derivation of it from rest is the right, and to it wee shall stand.

CHAP. XI. Of the sever all acceptions of the name Sabbath.

THe next inquirie of it, is how farre the name Sab­bath reacheth in sense and use; especially, whether this name of Rest may not bee applyed to the Lords day, it being a day of Rest; and that will the better appear, if wee observe the distinction by severall acceptions, which are chiefly these:

It is taken for

  • 1 Rest from labour.
  • 2 Rest from sinne.
  • 3 Rest from both.

First for the first, As the Sabbath signifieth a rest from labour, it is used first generally, for all dayes [Page 70]ordained for the solemne service and worship of God: for, as Omnem Festivitatem Judaicam non solum Judaei, sed & Gentiles Sabbatum vocant. Scal [...]g. de Emend. Temp. lib. 3. p. 223. edit. ult. Scaliger observeth, The Jewes and Gentiles both called every Festivall of the Jewes by the name of Sabbath. Idem ferè apud Chrysost. Ho­mil. 40. in Matth. Doctor Gomarus would not have the new Moones numbred among the rest, under that name, though some learned men, saith hee, doe so, (hee might meane Ursin catech. pag. 580. Ursinus for one, who reckoneth them for monethly Sabbaths) because, saith Gomarus, there is no divine Authority for restraint of labour on those dayes. Yet hee confesseth, the Gen­tiles called them Sabbaths; and they, it is like, had that name from the Jewes, whose practice it was to observe those dayes, with cessation from servile workes.

But this was upon their owne superstition, saith hee, and not by precept: and yet hee confesseth that there were peculiar sacrifices for those solemnities for which hee quoteth Num. 28.11. & 15. And as they were Festivals, they were distinguished from other dayes, and a good part of the distinction of them con­sisted in cessation from secular labours, which needs must be forborne while the people were imployed in other things; and so farre the name of Sabbath might be communicated to them.

Secondly, The name Sabbath is taken particularly, and that divers wayes.

1. The principall acception of it is for a weekely holiday, ordayned by God in the fourth Comman­dement.

2. By a Synechdoche (of the part for the whole) the word Sabbath is put sometimes for the whole [Page 71]weeke; so in the speech of the Pharisee, where hee saith, I fast twice a weeke; which, precisely rendred according to the originall, should bee [...], Luk. 18.12. Je­juno bi [...] in Sabbato, hoc est, in Hebdo­mada. Cent. 1. lib. 1. cap. 6. col. 244. read, I fast twice a Sabbath; which cannot bee meant of one day, for though a man may eate thrice, or oftner in a day, it cannot bee said with good sense, that in one day hee fasted more then once; for if the fast be continued, it makes but one fast, though it last the whole day; and if it bee broken by eating, it cannot for that day bee pieced up againe.

3. Sometimes the word is especially applyed to the first and last dayes of such solemne Festivals as consisted of many dayes together, Levit. 23. à ver. 24. &c.

4. From dayes, the Sabbath goeth on to the com­prehension of yeers; to the Jewes every seventh yeere was a Sabbatharie yeere; wherein they were not to exact any debt of one another, Deut. 15.1. nor to ex­ercise the ground, but to let it rest from tillage, where­of wee have the Law at large, Levit. 25. à vers. 2. ad 7. The circle of the Sabbath grows yet to a further compasse: for these seven-yeere Sabbaths multiplyed by sevens, made up the whole number of 49. yeeres, and the yeere after was the yeere of Jubilee, a great Sabbath, which was proclaimed by the sound of the Trumpet, and rest from tillage, as before, with many other particulars prescribed; whereof you may read more in the fore-cited Text, from the eighth verse to the end of the Chapter. These acceptions of the word Sabbath have especiall reference to rest from labour.

The second acception of the name Sabbath (but [Page 72]counting on, the fifth) hath another sense; it is that whereby it is taken for rest, not from labour, but from sinne: In this it is frequent among the Fathers of the Church; and well might they call it a Sabbath, or rest in that sense, as in opposition to the restlesse turbulencie of sinne, for that is a very troublesome evill: the sinne of Simeon and Levi troubled Jacob, Gen. 34.30. the sinne of Jonas troubled the aire, and the sea, and made it restlesse, untill hee was offered up as a sacrifice to becalme it; and, The wicked, saith Isaiah, are like the troubled sea, whose waves cast up mire and dirt, Esa. 57.20. and though the godly, having lesse sinne, have thereby the more rest; yet to them it is a very troublesome and toylesome evill, which will not suffer them to sleepe; Davids teares are eye­witnesses hereof, Psal. 6.6. and for a more solide assurance of this truth, hee bringeth in his bones to give testimony to it, I finde no rest in my bones, saith hee, by reason of my sin, Psal. 38.3.

The third acception of the name Sabbath (but adding it to the former, the sixth) is that which the Apostle useth, Heb. 4.9. the word in the originall is not Sabbatum, but Sabbatismos; but the termination troubles not the rest of the former part of the word, and therefore our best Bibles render it (as if it had beene the word Sabbatum) by our English word Rest; and this is the best Sabbath or Rest of all others, wherein the Elect shall wholly cease from sinne and labour; and it is that eternall Sabbath, whereof the externall or temporall Sabbath was a Type (in respect of the time of it) as the Taber­nacle or Temple was a Type (for the place) to the [Page 73]kingdome of Heaven, where it shall bee enjoy­ned.

CHAP. XII. Whether the day called Lords day, or Sunday, may not also be called Sabbath day, or the Sabbath: The exceptions which are taken up by divers a­gainst it.

THese acceptions premised, it will bee the more easie to answer the exceptions which some have taken at the use of the name Sabbath, as applyed to the Lords day, who would have that name under so rigorous an arrest, at the sute of Saturday, that it may not stirre one step to the day next unto it; and so wee may not (by their leave) call the Lords day the Sab­bath day.

Of this minde are some of the greatest friends of the Lords day, as well as they that (as enemies) op­pose the divine authority of it: for, D. Bound l. 1. de Sab. p. 110. Doctor Bound (a man sincerely devoted to the doctrine and duties of the fourth Commandement) saith, The name of the Sabbath was changed into the name of the Lords day, which must bee retained: and if the old name bee to bee changed,, and the new must be retained, then the old name must bee taken to bee abolished, at least to bee prohibited, as to the day now solemnely obser­ved, and generally received: And M. Brerew. repl. p. 73. & 74 Master Brerewood (an opponent against divers points of Doctor Bound his Booke of the Sabbath, in his Reply to M r. Byfields Answer) saith, The name of the Sabbath remained [Page 74]appropriated to the old Sabbath, and was never attri­buted to the Lords day for many hundreds of yeers after our Savious time; none of the Apostles, nor of the an­cient Christians, for many hundreds of yeers after them, ever intituled it by the name of Sabbath: and since him Bish. white treat of the Sab. pag. 134, 135. Bishop White hath written, Wee Christians keep a weekly holiday, namely Sunday, which (with the holy Apostle, Revel. 1.10.) wee stile the Lords day, not the Sabbath day: D. Heyl. Hist. Sab. part. 2. c. 8. pag. 255. Doctor Heylin in his History of the Sabbath, having objected against some an intent to cry downe holidayes, as superstitious and Popish or­dinances, mentioneth (as in scorne) their new found Sabbath; and Sabbath now, saith he, it must be called.

And the Translator of The Transl. of D •. Prid. his Lect. on the Sab. Praef. pag. ult. edit. 2. Doctor Prideaux his Le­cture of the Sabbath, in his Preface before it, bringeth in Barkley a Papist with a notable Dilemma (as hee calleth it) the better to encounter those who still re­taine the name of the Sabbath; What is the cause, saith hee, that many of our sectaries call this day (meaning the Christians weekely holiday) by the name Sab­bath? If they must observe it because God rested on that day; then they ought to keepe that day whereon God rested, and not the first, as now they doe, whereon the Lord began his labour: If they observe it as the day of our Saviours Resurrection, why doe they call it still the Sabbath, seeing especially, that Christ did not altogether rest, but valiantly overcame the powers of death?

His question (God willing) shall bee answered a­non: as yet wee are to note onely his disallowing of the name, as applyed to the Lords day; which wee may observe also in M. Dowe in his Discourse, pag. 4. & 19. Master Dowe his late Discourse [Page 75]of the Sabbath, or Lords day: and in M r. Ironside, quest. 3. cap. 12, 13. Master Ironside his seven questions concerning the Sabbath. M r. Broad his MS. of the Sab. part. 2. cap. 2. p. 26. propè sin. Master Broad forbiddeth Preachers, in their Sermons, to say, Remember the Sabbath day to sanctifie it; and would have them, in stead thereof, to say, Remember to san­ctifie the Lords day, for the Lords day, saith hee, may bee called no more Sabbath, then the Sabbath may bee called Lords day: If as much, it will bee enough, as shall be shewed afterward.

But Master Braburne, as hee misliketh that the Lords day should lord it over the Jewish Sabbath more then any; so he cavilleth more at the calling of it by the name of the Sabbath, lest, under that name, it should take up some authority from the fourth Com­mandement. Hee beginneth his Discourse, which is his former Book against it, thus, M r. Braburns Discourse of the Sab. p. 1. Bee pleased, Chri­stian Reader, first of all to note, that wee, now adayes, apply the name Sabbath to the Lords day promiscuously, and without difference; now thus to confound two pro­per names of dayes, is as if wee should call Sunday Satur­day, and Saturday Sunday.

And to restraine the name Sabbath to the old day of the Jewes (which hee pleads for) hee would have the words of the Commandement rendred thus, Ibid. pag. 7. & pag. 68. Remember the Saturdayes Rest, to keepe it holy; from which, saith Ibid. p. 200. hee the name Sabbath cannot bee separa­ted. And in his other Booke (which hee wrote in de­fence of the former) hee saith, M. Brab. Defence p. 164. edit. 2. That it is an errour of our Ministers, to call the Lords day, or the first day of the weeke by the name of Sabbath; and a Ibid p. 164. & 626. meere fiction, since none of the Apostles ever called it so, nor is it any where so named in the Scripture; hee addeth, [Page 76] that Ib. pag. 52. by calling the Lords day by the name of Sabbath, they have robbed the Sabbath of its honourable orna­ments, that therewith they might deck and trim up the Lords day, Ibid. which is, as if one should take the crowne off the head of a King, and set it upon a common subject: Ibid. pag. 35. for Saturday, saith hee, is a King or Mistresse to the Lords day.

Hee had spoken with more congruity to himselfe, though not unto the truth, if hee had kept to his gen­der, and called it a King and Master, or a Queene and Mistresse: hee objecteth further, Ibid. p. 50. that wee may as well call Ibid. Baptisme Circumcision, and the Lords Sup­per the Passeover, and Ibid. p. 494. that when the Minister saith, Remember to sanctifie the Sabbath day, to take it for the Lords day; and so to say, Lord have mercy upon us, &c. is to make answer (as deafe men doe) who, when a man calleth for a knife, doe bring him a sheath.

The resolution at which hee would have his rea­sons and exceptions arrive, is this; Let mee, saith he, for conclusion, exhort Minister and people to refraine putting the name Sabbath day on the Lords day; and let them take with it, Ib. p. 54, 55. that they must, with forbearance of the name Sabbath day, refraine the use of the fourth Commandement; for these goe unseparably together.

Where wee may see in him (as in others) that of Bishop Andrewes made good, of shewing ill will to the thing, by carping at the name, as before wee have noted: for, M r. Braburne (and wee may say the like of some others) knowing the right and title (claimed for the Lords day) by the fourth Commandement to bee kept a foote by the title Sabbath, first fettereth it to the Jewish weekly holiday, by affixing the word Sa­turday [Page 77]unto it; not daring to trust it alone, lest, being left loose, it should bee ready for use, as an appellation of the Lords day: Much like the Papists, who pinion the name Catholick with the addition of Romane, that so they might keepe it captive to their owne side, and by it, as by a lock or bolt, might let in, or keep out of the Church as please themselves.

But the most severe Censurer of the name Sabbath (as applyed to the Lords day) is the Authour of the Book called Altare Christianum; wherein, speaking of him who wrote the Letter to the Vicar of Grantham, hee saith, D. Pockl. his book called Altare Christia­num, cap. 22. p. 130. Hee had shewed himselfe more like a sonne of the Church, if he had said that the name Sabbath had crept into the Church, in a kinde of complying, in phrase, with the people of the Jewes, and that in a shadow of things to come, as if Christ were not come in the flesh, against the Apostles expresse doctrine and charge, Co­los. 2. and from hence would have sought to have cast that old leaven out of our Church, which hath sowred the affections of too many toward the Church, and disturbed the peace, and hindred the pious devotion thereof.

This is enough, and bad enough; yet hee saith more and worse in his Sermon preached at the Visita­tion of the Bishop of Lincolne, Aug. 7. 1635. where­in hee visiteth with the rod those that call the Lords day Sabbath day; and with it, giveth such sharp jerks as these; D. Po [...]kl. Vi­sitation Serm. called Sunday n [...] Sabbath, pag. 6. What shall wee thinke of Knox, Whitting­ham, and their fellowes (anabaptizing the Lords day, or Sunday, after the minde of some Jew, hired to bee Godfather thereof) who call it Sabbath, and doe disguise it with that name, and who were the first that so called it, and the Testators, who have so bequeathed it to their [Page 78]Disciples, and Proselites. D. Pockl. Ib. pag. 6, 7. It was, saith he, thirty yeers before their children could turne their tongues to hit on Sabbath; and if the Gileadites (that met with the E­phraemites before they could frame to pronounce Shib­boleth) had snapt up these two before they had got their Sabbath by the end, their counsell had brought much peace to the Church.

For this name Sabbath, saith hee, is not a bare name, like a spot in the forehead, to know Labans sheepe from Jacobs; but it is a mystery of iniquity intended against the Church; and the mystery (as hee reveales it) is to shut out the Letanie, and all the Service of the Commu­nion Book: for that is no Service for their Sabbath, but for Sunday.

Ibid. p. 19. Item, they must make a Sabbath of Sunday, to keepe up that name; otherwise their many citations of Scripture, mentioning onely the Sabbath, being apply­ed to Sunday, will appeare so ridiculously distorted and wry neck'd, that they will be a scorne and derision to the simplest of their now deluded Auditors.

Ibid. p. 20. Others (saith hee) againe, for the plot's sake, must uphold the name Sabbath, that stalking behinde it, they may shoote at the Service appointed for the Lords day. Yet further, hee maketh the name of the Sabbath ( as on the face of the Lords day) to bee as an ugly vizzard, which doth as well become it, as the crowne Ibid. of thornes did the Lord himselfe; this was platted, saith hee, to expose him to damnable derision, and that was plotted to impose on it detestable superstition: Yet to die for it, saith hee, they will call it Sabbath, presuming, in their zealous ignorance, or guilefull zeale, to bee thought to speake the Scripture phrase, when indeed the dregs of [Page 79]Ashdod flow from their mouthes: for that day which they nickname Sabbath, is either no day at all, or not the day they meane. Thus farre hee, who, that his ill will to this word Sabbath, (as applyed to our Sunday) might appeare in every page, the Title throughout his Booke, is [Sunday no Sabbath.]

CHAP. XIII. Reasons why Sunday, or the Lords day may be called Sabbath day, delivered and defended.

BUt on the contrary (if impetuous passion may bee so husht, that religious reason may be heard) wee shall shew cause sufficient to take up an Antititle to that of Doctor Pocklington his Sermon, and to say, Sunday a Sabbath; and that upon such evidence, both rationall and exemplary, as without cavilling (as I conceive) cannot bee contradicted: and first for Reason.

First, The name Joseph. Ant. l. 1. c. 2. pag. 3. and in his first Book against Appion. p. 783. Isidor. etymolog. l. 6. c. 18. fol. 32. p. 2. col 2. and all Hebrew Lexicons. Sabbath signifieth rest, reason 1(rest from the accustomed labours of the weeke); But the Sunday is a day of rest, wherein men are restrained from their wonted workes, and ought to rest, saith B. White his Treat. on the Sabb. pag. 152, 153, 158. Bi­shop white, and to give themselves to religious exercises: Therefore the Sunday may bee called a Sabbath; For when the thing is acknowledged, why should the word, by which it is most fitly signified, bee denyed? And when the thing is denyed (as rest on the Saturday by us Christians) why should the word Sabbath, signifying rest, be allowed, as apply­ed to it? Is there any reason why names should not [Page 80]in sense bee surable to things to which they are ap­plyed, but rather contrary to them? To call that day by a name of rest, which is a day allowed for la­bour, and to deny that name to the day wherein we are required to rest, is not so little an absurdity, as that which Master Braburne remembred of deafe men, who, when a man calleth for a knife, doe bring him a sheath; for there is that neernesse betwixt them, that they may bee both together, the one within the other; but rest and labour are like light and darknesse, in a contradictory distance, which cannot be reconci­led nor brought together.

It is no marvell that Master Braburne, who de­nyeth the thing (holding the Lords day for no day of rest, but for a workeday) should deny the name Sab­bath, as in application to it: for hee taketh it to bee a proper name of the day of rest in the old Testament; which, if it were granted, would doe him no good, nor the Lords day any hurt (for its right to this title) for Adam was the proper name of the first man, Gen. 3.8, 9. and yet it is used in Scripture for man in generall, Psal. 9.1. ver. 12, 20.

But, saith M. Ironside quest. 3. cap. 12. pag. 122. Master Ironside, the name Sabbath leads us onely to an outward cessation from bodily labour, which, of it selfe, and precisely considered, was indeed a dutie of the Jewish Sabbath; but it is not so of the Chri­stian Festivall. Ibid. cap. 13. pag. 123. The corporall rest was a chiefe thing aymed at in all the dayes of publick worship in the Jew­ish Synagogue, being both memorative of some things past, and figurative of things to come. The name Sabbath is therefore no more morall, and to bee retained in the Gospel, then the names Priest, [Page 81]Altar, and Sacrifice. To which wee may say;

First, that the word Sabbath signifieth not a cessa­tion (with limitation to outward worke) nor precisely a Jewish memorative, or sigur ative rest, proper to the weekely holiday of the Jewes, but rest absolutely, and therefore Master Ironside quest. 3. cap. 13. pag. 124. Si vocis primaevam sig­nisicationem spectemus, Sabbatum erit omnis dies sestus, Estius 3 d. Cent. d. 37. hee confesseth, out of Estius, That if wee looke to the first, and originall signification of the word, every holiday wherein men rest from their labours, may be called a Sabbath; and that M. Irons. ubi supra. p. 123. God himselfe in Scripture, imposed the name Sabbath upon all the dayes of publik worship in the Jew­ish Synagogues.

Secondly, Hee acknowledgeth, Ibid. quest. 6. cap. 24. p. 223. That there is a cessation from works required of Christian people (under the Gospel) upon all dayes of their publick worship and assemblies: for Nature her selfe, saith hee out of Natura di­ctat aliquando vacuam diem quieti. Gers. de decem Precept. Gerson, teacheth all men sometimes to rest from their owne imployment, and to spend that time in the prayses of God, and prayers to him: for, as Ibid. cap. 24. pag. 223. he very well saith, to attend Gods publick worship, and at the same time to follow our owne imployment, are incompatible, and imply contradiction.

And thats enough to qualifie the Lords day, or Sun­day for the title Sabbath; which hee implicitly yeel­deth, when upon that ground hee saith, Ibid. The Turks, nay, the Indians have their Sabbaths.

Thirdly, Whereas hee saith (as by way of distin­ction of the old Sabbath of the Jewes, from that day which Christians celebrate) that it was memorative of things past, and sigurative of things to come: I an­swer, That that cannot consine the name Sabbath to [Page 82]their day, nor restraine it from ours: for in the former of the two wee have as much interest as the Jewes, for wee are to remember Gods finishing his workes in sixe dayes, and his resting the seventh, as well as they, and to have a gratefull memory of the benefit of creation as they had; and we need such a remembrance so much more, as wee are at more distance from it: and for the later, wee build not the title upon a figure, (which is but a feeble and sandie foundation) but upon the letter or sense already confessed, which is firme and solide.

Fourthly, For that hee saith, That the name Sab­bath is no more morall, and to bee retained in the Church, then the names Priest, Altar, and Sacrifice; wee will him to remember what elsewhere hee hath said, viz. M r. Ironside quest. 6. cap. 25. pag. 231. That there is a rest which is eternall and morall to all dayes of publick and solemne worship; if so, the name Sabbath may bee eternall, and reach as farre as the thing it selfe.

And whereas hee saith, That rest, to the Jewes, was an essentiall dutie, (i. e.) of it selfe, and in its owne na­ture, without reference or publick worship, which hee denyeth to the Christians weekly holiday: I answer, That the question is not here, whether the Jewes were more restrained from labour then the Christi­ans; but whether there be not so much rest required now, both in respect of publick duties, and of private, (which require also cessation from outward workes) as that our Sunday or Lords day hath thereby a better title to the name Sabbath, then Saturday hath, which hath been long agoe deposed from the dignity of an holiday, and made an ordinary workeday.

Lastly, For the names Priest, Altar, and Sacrifice, I perswade my selfe he will not deny the name Priest, since hee tooke orders under that name, and doth un­der that name officiate according to the Liturgie of the Church of England, which hee will not say is ra­ther Jewish then Christian, Legall then Evangelicall: and for the words Altar and Sacrifice, I remit him (if hee doubt of them) to bee resolved by the late Trea­tises, wherein both the Names and Things are busily discussed: onely I will say (by way of answer to his comparison) that since wee have a literall Rest of a weekly recourse, and not literall Altars and Sacrifices, the name Sabbath thus may bee retained under the Gospel, though the names Priest, Altar, and Sacrifice be abolished.

But, saith M. Ironside quest. 3. cap. 13. pag. 125. M r. Ironside, the day is to be named not from the nature of things done; but from the quality of the person to whom they are intended; and therefore not Sabbath, but Lords day.

I answer, The Antecedent is subject to exception many wayes.

First, The chiefe holidayes in the old Testament were nominated from the things done, and not from the quality of the person to whom they were intended; as the Passeover from the Angels passing over the hou­ses of the Israelites in Egypt, without hurt: Exod. 12.25. the feast of Trumpets from the solemne sounding of Trumpets at it: Levit. 23. Levit. 23. Deut. 16. the feast of Tabernacles from the tents and boothes wherein the people lived in the Desart: and (which more punctually meets with this objection) their week­ly holiday had its name, not from him to whom it is dedicated; but from Rest, the duty of the day enjoyned.

Secondly, In the Christian Church, his rule of de­nomination doth not hold, for wee call one holiday dedicated to Christ by his Birth, another by his Cir­cumcision, another by his Ascension, (which are the things done on the day) not by his name onely to whom they were dedicated.

If it bee said, when wee speake of the Nativitie, we understand the Birth of the Lord, and so also the Cir­cumcision of the Lord, and the Ascension of the Lord; I grant wee doe so, and so when wee say the Sabbath, wee may meane (as in the Commandement is expres­sed, the Sabbath of the Lord, or to the Lord.

Thirdly, That the names of dayes should not bee taken from the quality of the person onely, to whom they are intended, is plaine by the feast of Pentecost, so called from the number of the dayes betwixt it and Easter: and the name of the Lords day called from its order (by the Evangelists, and the Apostle Paul) the first day of the weeke; and by the Ancients the day of light, from illumination at the Sacrament of Paptisme; and the day of Bread, from the Sacrament of the Lords Supper administred every Lords day, as M r. Ironside, quest. 3. cap. 13. p. 124, 125. M r. Ironside himselfe hath observed.

Fourthly, If the names of holidayes should be ta­ken from the quality of the person to whom they are intended, as because our weekly holiday is intended to the honour of the Lord, it must be called the Lords day; then all the holidayes which are named by the Saints, should have their names from their Lord: for, though the portions of Scripture read on them con­cerne their lives and deaths, the honour and service of the day is directed and intended not to them, but to [Page 85]the Lord; yea, all holidayes of both Testaments are dayes dedicated to his honour; by that reason then all must bee called the Lords dayes: and so names that should bee given for distinction, would turne to confusion. Thus much for the first Reason for the name Sabbath, as applyed to the Lords day, or Sun­day; which were more then enough, if there had not beene much more then there was need and cause objected against it; but the rest we shall contract into a narrower compasse.

The second Reason why our weekly holiday may be called Sabbath day, is this: Reas. 2 It is confessed by all (that are not branded with the note of heresie) that there are ten Commandements to us Christians, as well as to the lewes; and that the fourth Comman­dement is one of the ten, and requireth at least the assigning, or setting apart of some time to religious rest; and that by vertue of these words, Remember the Sabbath day, to keep it holy: that time then which the Church keepeth (as in obedience to that part of the Commandement expressed in the letter of the law by the name Sabbath) may, or rather must be cal­led by that name. By that word Sabbath, in that Commandement, as B [...]. Andr. his Serm. de Natic. pag. 37. Bishop Andrewes said of the words [which shall bee] wee hold; and though wee say not (as hee farther addeth) it is our best tenure, yet a tenure it is, which wee must not let goe, but wee must, as hee said of the word [ Idem. In his second Serm. of the Nativ. pag. 15. nobis] make much of it, for thereby our tenure and interest groweth up to a further degree of assurance and evidence.

Thirdly, Reas. 3 B. Hall, dec. of Ep. 6. epist. 2. p. 384. Bishop Hall saith, The sonne of righte­ousnesse rising upon that day ( called the Lords day) drew the strength of that mor all Precept unto it: for all the vertue and vigour of it is vanish'd from the Jewes Sabbath, so that it remaineth a meere working day; and if so, the title of Rest surely did not stay behinde it, but with the strength was transferred to the day for which it was changed.

Fourthly, Reas. 4 It is enough to gaine a title from one thing to another, to possesse the place as Successor upon the decease, and in stead of another; as the Christians Lords day by the ordinance of the Lord himselfe, as [...]. A­thanasius de Semente, Tom. 1. pag. 835. Edit. Graeco-lat. Commeli­an. Ann. c 10.10 c. Athanasius saith, suc­ceeded the Jewish Sabbath, whose name it may have (in that respect) if there were none other reason of more weight.

Here it will haply bee objected, that so one might call Baptisme by the name of Circumcision, and the Lords Supper by the name of the Passeover (for these two Sacraments of the new Testament suc­ceeded those two of the old) which were to bring in a confusion of termes and times, and so in part to in­curre the scorne which the Bish. of Elie his examinat. of the Dia­logue. pag. 85. Bishop of Elie putteth upon his Dialogist, for his Argument drawn from the succession of the one day to the other.

I answer; Howsoever the Argument of the Dia­logist succeed (which wee have nothing to doe with­all at this time) wee shall easily shake off this slight exception, thus:

First, Wee doe not ascribe the proper name of the [Page 87]old Sabbath to the Lords day (for wee doe not say Sa­turday is Sunday, or the Lords day) but that name which is common to them both, and wherein the one by a reall right and congruity of sense succeedeth the other, and that is the name Sabbath, signifying Rest, which belongeth to them both; and that is not, as if one should call Baptisme Circumcision, or the Lords Supper the Passeover; but as if wee should call them Sacraments and Seales of the Covenant, in which respect the later have both the authority and appella­tion of the former.

Or, as if one should say, Doctor White succee­ded Doctor Buckeridge, Bishop of Elie, therefore hee hath the Title and Authoritie of the Bishop of Elie, though hee bee not called by his Pre­decessors Christian, or surname in particular; hee saith indeede, Examinat, of the Dialogue, p. 63, 69. marg. That the fourth Commande­ment appointed a particular fixed day, to wit, Sa­turday; but if that were true, (which I deny) hee cannot say the word Saturday is named there; and if it were, wee would not take that, but the name Sab­bath for the true title of the Lords day, against which no just exception hath yet beene taken, nor in truth can bee.

And for a second Answer (which, in regard of the ground of it, it will not become a Bishop to slight) wee may say, That upon a substitution of one thing in the roome of another, it is not unusuall (in our Church) to assigne the name, as well as the place, to that which is substituted: for a parcell of Scripture is called by our Church the Epistle, though it bee not taken out of those writings which are pro­perly [Page 88]so called [...] but out of some booke of Pro­phes. Isa. ch. 7. ver. 10. On the Annunciation of the Virgin Mary. 40. v. 1. On Saint John Baptists day. 63. v. 1. On Munday in Passion week. Jer. c. 23. ver. 5. On the twenty fifth Sunday after Trinity. Joel c. 2. v. 12. The first day in Lent. Pro­phesie, or Hist. Acts ch. 1. ver. 1. On Ascension day. ver. 15. On Saint Matthias day. 2. v. 1. On whitsunday. 5. v. 12. On Saint Bartholomewes day. 7. v. 55. On Saint Stevens day. 8. v. 14. On Tuesday in Whitsun week. 9. ver. 1. On the Convers. of S. Paul. 10. v. 34. On Munday in Easter week. On Mund. in Whitsun week. 11. ver. 22. On Saint Barnabies day. ver. 27. On Saint James his day. 12. ver. 1. On Saint Peters day. 13. v. 26. On Tuesday in Easter week. Hi­storie, as in the Service of divers Sundayes and Ho­lidayes in the yeer, according to the Catalogue in the margine; because it is read in the place, and standeth in stead of the E­pistle.

And thus M. Brab. Desence p. 600.601. Master Braburne will allow the Lords day, not onely the name, but the honour of a Sabbath, viz. as in the roome of the old Sabbath, for a time, and for its sake.

Fifthly, Reas. 5 wee have already shewed (out of Chryso­stome of old, and Jos. Scaliger of late) that the other holidays of the Jewes, which were not weekely, are called Sabbaths; and Doctor Hevl. Hist. Sab. part. 1. c. 5. pag. 87, 88. Doctor Hey­lin, M. Brab. Discourse p. 81, 82. Master Braburne, and Master Ironside queil. 3. cap. 13. pag. 123. Master Ironside acknowledge no lesse: and if they (when the seventh dayes Sab­bath was yet in force and use) might be called by that name; much more may the Lords day now, which is a weekly day of rest, as the old Sab­bath was, but now is not; so that there is nothing in it, much lesse in any other day of the week, that may give it a better right to the title Sabbath, then the Lords day hath.

Sixthly, Reason 6 There is a Sabbath or rest from sinne, D. Heyl. Hist. of the Sab. part. 2. c. 5. pag. 157. Doctor Heylin alloweth the name Sab­bath, to bee given to cessation from sinne; why then not rather to rest from labour? Since this is literall and proper, (as the law of the Sabbath requireth,) that metaphoricall and sigurative: and the right of appel­lation goeth rather by the letter then by the figure, as Bish. Andr. 3. Serm. of the Nat. p. 64. Bishop Andrewes (observing of the world [day] ta­ken sometime figuratively, for the whole time of mans life, and sometimes properly and literally, as in our ordinary speech, for the seventh part of the weeke) maketh his choice of the sense which consenteth with the letter, and leaveth the figure.

Adde hereunto a further latitude of the word Sab­bath, (allowed by M r. Broad in his 3 d. quest p. 5. Master Broad) and therewithall a greater liberty for the use of it to Christians, which is, That the Kingdome of heaven and the Sabbath have one common name; and yet, saith hee, the difference betwixt them is as much, as betwixt the sacrifices of beasts by the law, and the sacrifice of Christ in the Gos­pel: and if the difference bee lesse betwixt day and day, rest and rest, in observation of Jewish and Chri­stians holidayes (which cannot reasonably be denyed) the same name may bee attributed to their holiday and to ours, especially by turnes; to theirs while it was in force, to ours since (that being put downe) it hath obtained the honour of the day.

Seventhly, Reas. 7 Doctor Heylin againe (notwithstanding his exceptions both against the name, and thing it selfe noted by the name) takes the name Sabbath to bee an honour; where hee saith, that the new Moones were not honoured with that title in the booke of God: con­ceiving belike, as M. Brah. des. of his disiourse. pag. 53. Master Braburn said, that the name [Page 90]was a crown on the head, rather then, as D. Pockl. Vi­sit. Serm. p. 20. Doctor Pock­lington held, a deformed vizzard on the face. And if the Lords day have gotten the honour of the Jewes Festivity (as indeed it hath) since that was put down, and this set up in its stead, that name as well agreeing with the precedent proofes, may be the more fitly at­tributed to it.

Eightly, M. Dowe in his Discourse of the Sabbath, and Lords day, pag. 41. Master Dowe observeth (though by way of complaint, for which there is no great cause) that the day we celebrate is vulgarly called and known by the name of the Sabbath: the like hath M r. Brab. def. p. 626. Master Braburne, Doe not they, saith hee, usually call Sunday, or Lords day, the Sabbath? And if it bee vulgarly knowne and called by that name, the rule is, Wee must speake with the vulgar, and think with the wise. Ma­ster Ironside, by way of exception to this (vertually I meane, not expressely, for hee maketh no mention of the rule) saith, M r. Ironside quest. 3. cap. 13. pag. 126. Who speaks most religiously, the A­postles, and the whole Church, or some few private per­sons of late yeeres, is easie to determine: wherein hee implyeth, that the first, and best, and most Christians forbeare the name Sabbath, and use rather the word Lords day; therefore the name Sabbath must cease, as savouring both of novelty and schisme.

Whereto I answer, for the present, that all the foure Evangelists note the day wee celebrate by the name of the first day of the weeke, and onely one of them, viz. S. John, and that but once, viz. Rev. 1.10. calleth it the Lords day: yet without any imputation of novelty or schisme, which we shall more cleerly & fully take off and avoid (for the denomination of the L. day by the name of the Sab.) in the ensuing Chapters.

CHAP. XIIII. Ancient evidence for calling the Lords day by the name of Sabbath, observed especially against D. Pockl. Vi­sitation Serm. called, Sunday no Sabbath. D r. Pocklington his Assertion; viz. That no ancient Father, no learned man tooke the name Sab­bath otherwise, from the beginning of the world till the yeere 1554. then for Saturday, observed by the Jewes.

USe of speech (which for the name Sabbath, as ap­plyed to the Lords day, hath for our age beene See c. 12. and c. 13. propè sin. confessed by the adversaries of it) is, as the —Si volet u­sus, Quem pe­nes arbitrium est, & vis, & norma loquēdi Hor. de art. poet. Poet saith, the rule of speech; and of such authority, that wise men willingly submit unto it, and that sometimes so farre, as to speake amisse, that they may bee under­stood aright: so did Ossum, sic enim potius loqua­mur; meliùs est ut reprehendant nos Grammatici, quam non intel­ligant populi. August. enarrat. in Psal. 138. tom. 8. part. 2. p. 871, 872. S. Augustine, when he said Ib. in Psal. 36. part. 1. p. 358. ossum for os, and foenerat for foeneratur, as being desirous rather that Grammarians should reprehend him, then that the people should not un­derstand him; and among us many learned men use to say with the vulgar, The words Chirurgus and Apostema are so englished by Cooper in his Dictionary. Surgeon for Chirurgeon, and Impostume for Aposteme; and there bee many more words of this sort.

But for the name Sabbath (there being such suffi­cient reasons to set it as a title upon the Lords day) when the more judicious make use of it in that sense, they may well bee conceived to doe it, not as com­plying with the erroneous dialect of the common sort, but as guided to it, by reason as well as by use.

And for such as have so taken it, or the conjugate [Page 92]to it (which is the same in sense) wee may mention divers of eminent place, both of ancient and of later times; as first Ignatius, the Disciple of Saint John the Evangelist, who, having spoken against the man­ner of the Jewes spending their Sabbath in sensuall jollity, excessive feasting, dancing, and other revelling, [...]. Ig­nat. ep. ad Mag­nes. pag. 57. adviseth Christians, every one of them to sabbatize, or keep the Sabbath spiritually, that is, rather to bestow the time in religious delights, then in carnall content­ments.

If any one except, and say, that hee meaneth this of the Jewish Sabbath day, which in his dayes, and a good while after, was kept holy with the Lords day; wee may thence inferre, that if Ignatius could brook the observation of Saturdayes rest without any feare of Judaisme, when that day was to give up to the Lords day, the holinesse and honour of a weekely holiday (which necessarily requireth both Rest and Religion) hee would not have made scruple to call it the Sabbath. [...], &c. as it is fore-cited cap. 13. lit. [...]. Athanasius hath a sentence, from whence wee may derive the like inference for his opi­nion of the name Sabbath, with reference to the Lords day; The Lord hath changed the Sabbath day, saith he, into the Lords day: Whereof, saith D [...]. Twisse, in a MS. of the Sabbath. a learned Do­ctor of our Church, what can be the meaning, but that the Lord himselfe hath, now in these times of grace, made the Lords day to become our Christian Sabbath? So that, upon the change, the Saturday is not what before it was, a day of rest; but the Lords is so, as before it was not.

And if the holy rest of Saturday bee translated to the Lords day, shall not the name that is answerable [Page 93]to the nature of it, passe along with it? If more ex­presse and formall Testimonies be expected, (for these are but implyed, and vertuall evidences) wee finde Origen in Numb. cap. 28. Hom 23. tom. 1. pag. 259. Origen in his three and twentieth Homily upon the book of Numbers, expresly applying the name Sab­bath to the day set apart for Evangelicall devotion.

Ob. D r. Pockling. Sunday no Sab. pag. 16. But it will be said, he addeth the word Chri­stian to it, calling it not simply Sabbath, but the Christi­an Sabbath.

Ans. Let them allow of the name Sabbath, and wee will not stick with them for the title Christian, if (for distinction sake, and to prevent misprision) there bee any reason to make that addition; but where the word will bee readily referred to the right day, with­out another to explaine or restraine it, it is needelesse to adde it.

Ob. Here Doctor Pocklington, to extenuate this Testimonie, saith, D r. Pockl. Sunday no Sab. pag. 19. That Origen his Christian Sab­bath is not kept on Sunday onely, but every day in the weeke; he meaneth (I suppose, according to the con­ceipt of divers of the Ancients) a Sabbath consisting in cessation from sinne, and sanctity of life. Christ (saith hee out of Origen) is our Christian Sabbath, and hee that lives in Christ, rests from evill works, and worketh uncessantly the works of Justice.

Answ. This is no contradiction to that wee have said, but a concession of much more then wee de­mand; Christ himselfe, saith Doctor Pocklington, and every day (in regard of the holy life of a Christian) might be called a Sabbath: If so, the Lords day, which was ordained, and must bee observed with more generall and solemne holinesse, and with more rest and cessa­tion [Page 94]from worldly affaires, (for holinesse sake) might much more bee called a Sabbath. In the Latin Fa­thers, the name Sabbath in this sense may also bee observed.

I will give some instances, as in Nos octava die, quae & ipsa prima est, per­fecti Sabbati festivitate lae­tamur. Hilar. Prolog. in Psal. oper. p. 335. Hilary; Upon the eighth day, which is also the first day, saith he, we rejoyce in the festivity of a perfect Sabbath.

Whereby we are to understand, not an every dayes Sabbath, in forbearance of sinne; but an especiall sab­batizing above other dayes, as in the celebration of the Lords day, by cessation from works of the weeke dayes, and exercise of religious duties belonging unto it, which hee calleth the eighth day (though it have a weekly returne in the number of seven) because in the first observation, counting on beyond the Jewish tale of dayes, comming next after their seventh, that ma­keth the eighth.

To this purpose wee may produce Saint Augu­stine Observa diem Sabbati, non car­naliter, non Judaicls deliciis, quae otio abutuntur ad nequitiam. Au­gust. enar. in Psal. 32. tom. 8. part. pag. 242. in his enarration upon the 32. Psalme, where hee exhorteth to ob­serve the Sabbath day, not carnally, with Judaicall delights, for they abuse their Rest, &c. And in his Observa diem Sabbati, Magis nobis praecipitur, quia spirituali­ter observandum praecipitur; Ju­daei enim serviliter observant diem Sabbati, ad luxuriam & ebrietatem. August. Tract. 3. in Johan. 1. tom. 9. pag. 30. fourth Tract upon S. John, Wee Christians, saith he, are more strictly commanded to keep the Sabbath, then the Jewes; for we are to keepe it spiritually, they keepe it carnally, in luxurie and drunkennesse▪ which, in the readiest construction of the words, must runne thus: Wee Christians are more strictly com­manded to keepe (not the Saturday Sabbath, from which we are discharged Col. 2.16. but) our Christian [Page 95]Sabbath, then the Jewes keep their Jewish Sabbath: If then wee bee commanded to keep a Sabbath, wee must have the thing, and the thing may have the name that belongeth to it, and that name properly is Sabbath.

There is another allegation for the name Sabbath taken out of the 251. Sermon de tempore, in Augustine his name, which I forbeare to urge as his, because the B. of Elie in his Examinat. of the title Dial. pag. 107. Bishop of Elie, in his Examination of the Dialogue of the Sabbath, taketh exceptions at it, when it is brought in to this purpose, and sheweth some reasons why it should be supposed to be none of his, but of a later time; and if it be none of Augustines when it is so cited, it was none of his when himselfe cited it in his name, and as his, as he did in his B. of Elie in his Treat. of the Sab. pag. 110. former Treatise of the Sabbath

After Augustine, and as a neer follower of his, both in tract of time, and tractates of doctrine, wee may note Prosper Aquitanie, who in his sen­tences collected out of Sententiae [...]ine dubio sunt Au­gustini, sed collectae à Sancto Pro­spero. Bell. de Eccles. script. pag. 185. Saint Au­gustine, saith, Malè celebrat Sabbatum qui ab operibus bonis vacat. Prosper. Aquitan. sent. 114. ex Aug. tom. 3. part. 2. p. 1402. that such celebrate the Sabbath in an ill sort, who make it a vacation from doing good. In which words hee vertually alloweth of the celebration of a Sabbath, both for name and thing: If the like exceptions be taken at these Testimonies, out of Augustine and Prosper, to those that have beene noted before, concerning the saying of Ignatius, the like answer may bee here returned, which there was made.

By such authorities as these (whereof I forbeare some, being to bring them in upon another occasion) [Page 96] I desire not to make shew, that the Ancients did alwayes use to call the Lords day by the name of Sabbath, as some See B. White his treat. of the Sab. pag. 201. have said, or for the most part; for no man can prove that. And it is evident, that in their Idiome it is more frequent and familiar to call the weekly holi­day of the Jewes, the Sabbath, and the Christians weekly holiday Lords day: but to observe, that they did not condemne the name, as in application to the Lords day, nor forbeare it so constantly as some (espe­cially Doctor Pocklington) have said, nor upon such conceipts, as hee and some others have imagined, but upon some considerations which appertained to their times, and not to ours: as I shall seasonably shew in answer to another objection, when it crosseth my way.

Now I will descend from the Primitive Church downeward, where the Doctor may finde his Asser­tion gaine said by a Synod of Bishops, and other Pre­lates, collected by Fox Mart. pag. 128. edit. 2. Cuthbert Archbishop of Canter­bury, about the yeere 747. in which, among other Ecclesiasticall matters, it was decreed, that the Sab­bath day (and by that was meant the day wee now keepe holy) should bee reverently observed. And in M. Fox, Ib. Dies Sabbati ab ipsa diei Sa­turni hora po­meridiana ter­tia, us (que) in Lu­naris diei dilu­culum festus a­gitator. S r. Hen. Spelman de con­cil. &c. cap. 5. an. Christ. 967. pag. 445. King Edgars dayes, ann. 959. the Christians week­ly holiday was by a decree, under the name of the Sabbath, measured out from Saturday at three of the clock in the afternoone to Munday morning.

Against this Decree of King Edgar, D. Heyl. hist. part. 2. cap. 7. pag. 216. D r. Heylin objecteth, that though the Decree in Latine have the word Sabbath, in the Saxon copie it is onely [Heald] which signifieth holiday; which maketh nothing a­gainst our present observation (unlesse he had shewed [Page 97]that the Latine edition of that constitution was much later then the Saxon) and not a little for it; Because,

First, They that penned the Latine, in likelihood were more learned, and so the better able to judge of the fitnesse of the name, then they that penned it in the Saxon language; for it requireth lesse ability to speake a native tongue, or to understand or translate a learned one, then to pen or speake it.

Secondly, As the Latine is a more learned lan­guage, so it is more generall, especially in the Christi­an world, where the celebration of the day so named is received; and so it implyeth, either that the word was usually understood, or that they would have it commonly taken in that sense. And whereas the D. Heyl. Hist. Sab. part 2. c. 7. pag. 216. Doctor saith, There is onely Heald or holiday in the Saxon Decree; hee implyeth holiday to bee lesse then Sabbath, whereas Sabbath (in a meere Grammaticall sense) signifieth lesse then holiday, for so Sabbath sig­nifieth rest, and no more: and so the Levit. 25.2. & chap. 26.34. earth hath its Sabbath, when it is not tilled, and the Otium est Sabbatum Asino­rum. Bish. Downam in his Analys. of the ten Commandements. Com. of the Sab. beasts their Sabbath, when they are not toyled; whereas the holinesse of the holiday belongeth to us as wee are Sanctius his animal, mentisque capacius altae Deerat adhuc & quod dominari caetera posset. Ovid. Met. l. 1. men, and much more as wee are Ephes. 1.4. Christians: yet I confesse, where both names are in use, so distinguished, that the Sabbath standeth for the Lords day, and holi­day for other dayes ordained for religious exercises, the name Sabbath is of more and better importance then holiday is; but that maketh nothing for the Doctors purpose.

In the Lawes of Fox Martyr. tom. 1. p. 1017▪ col. 2. edit. ult. Canutus, anno 1016. there was [Page 98]a constitution like that in King Edgars time, concer­ning the Lords day by the name of the Sabbath, ma­king the measure of it from Saturday noon till Mun­day morning, which might yet be all one for the mea­sure with the Decree of Edgar, for the ninth houre (which is called nona, or noon) was at three of the clock, which now with us is the third houre after noone.

Againe, Fox Martyr. tom. 1. p. 1017. col. 1. King Edward the elder, and Gythrum the Danish King, forbidding buying and selling, and all labour upon the holiday of the Christians, make their prohibition of them in the name, not of Sunday, or Lords day, but of the Sabbath.

And out of Albert. Krantz. Metrap. lib. 4. cap. 8. Krantzius D. Heyl. Hist. Sab. part. 2. c. 15. pag. 131. Doctor Heylin noteth of Olaus King of Nor­way anno 1028. that taken up one Sun­day (on the Lords day, saith Krantzi­us) in serious thoughts, and having in his hand a small walking stick, hee tooke his knife and whirled it, as men do some­times when they are troubled, or intent on businesse: and when it had beene told him, how hee had trespassed there­in against the Sabbath, hee gathered the small chips up together, put them upon his hand, and sit fire unto them, that hee might take a revenge upon himselfe for viola­tion of the divine Precept.

The matter most remarkeable in this story, is his scrupulous conscience and precise severity, for which hee is Gloriosissi­mus Rex Olaus — Christianae Religionis observantissimus inter alia virtutum suarum praeconia, & hoc reliquit exemplum sanctimoniae die Dominico, &c. Albert. Krant. metr. l. 4. c. 8. p. 106. highly commended by Krantzius; but for Cum die Dominico cogitationi­bus gravatum, cum gereret ani­mum baculumque manibus rene­ret, cultello (ut sit) scindulas f [...]it, —admonitus ab astante (per jo­cum) de violatione Sabbati, non leviter in se punivit admissum, scindulas collegit diligentissimè, manuique suae impositus, jussit in­cendi, ut in se ulcisceretur, quòd contra divinum praeceptum incau­tus admisisset. Albert. Krantz. Me­trap. lib. 4. cap. 8. pag. 106. [Page 99]our present purpose we are especially to note, that that day which D r. Heylin calleth Sunday, was then called the Sabbath.

Ob. He saith, the King was told [by way of jest] that he had trespassed therein against the Sabbath.

Ans. So it might have been in jest, if the party had used another name (whether Lords day or Sunday) and in using the name Sabbath rather then either of them, it is most like that was a name rather of common use, then of speciall choice to breake a jest withall.

D. Heyl. Hist. Sab. part. 2. c. 5. pag. 158, 159. Hee addeth (for the yeere 1120, the time of Ru­pertus) an observation of one Petrus Alphonsus, cal­ling the Lords day the Sabbath of the Christians; but (saith hee) he meant none otherwise, then the feast of Ea­ster is called the Christian Passeover; for which hee bringeth nothing out of that Authour that may bee a just ground for such a glosse. And on the contrary, it may be said that there is a Sabbath or Rest, according to the letter confessed, in the observation of the Lords day; but the word Passcover was figurative (even to the Jewes) after their comming out of the Land of E­gypt: much more is it so to Christians since the com­ming of Christ.

Besides, hee bringeth in one John de Burie, Chan­cellor of the University of Cambridge (about the la­ter end of the reigne of King Henry the eighth) assir­ming, That every day designed to divine service, might be called Sabbath; which seemeth also to be the judge­ment of Bernard, who expounds the fourth Comman­dement thus; Observa di­em Sabbati, quod est, in sa­cris feriis te ex­e [...]ce, quatenus per requiem praesentem di­scas sperare ae­ternam. Bern. super salv. Re­gina, Serm. 4. col. 1744. Observe the Sabbath, that is, Exer­cise thy selfe upon the holidayes, that by present rest thou mayest learne to hope for rest eternall. If so, much more [Page 100]may the Lords day be called Sabbath, which hath the preheminence of other dayes, as the old Sabbath had, every weeke throughout the yeere; and not onely once a yeere, as Easter, and other holidayes, which have (in an anniversary revolution) one turne, and no more.

We need say no more then this to confute the fond and new found conceipt of Doctor Pockl. concerning the novelty of the name Sabbath: wherein also D. Heyl Hist. Sab. part. 2. c. 8. pag. 269. D r. Heylins negative observation ( That a Sabbath day was not heard of in the Church of Christ forty yeeres agoe) is disproved; for, a day of cessation from worldly works for religious duties (which indeed is a Sabbath) hath been in use in the Christian Church in every age since our Saviour ascended; and the name Sabbath hath been often and answerably applyed to the thing, as hath been shewed.

And if the Doctor said right touching the late time of the Sabbath, and made a true re­turne by his Search we did with all care and dil gence, to see if we could find a Sabbath in any evidence of Scrip­ture, or Writings of the holy Fa­thers, or edicts of Emperours, or decrees of Councels, or finaliy, in any one of the publick acts and monumēts of the christiā Churcl; but after severall searches made upon the a [...]ias and the pluries, wee still [...]eturne, non est inventus. So in the second page of his Epist. to the Reader, before the second part of his Hist. of the Sabbath. non est inventus, for the fore going ages, hee gave a wrong Title to the second part of his History, when he called it The History of the Sabbath from the first preaching of the Gospel to these present times: for, if there were no Sabbath day heard of from the beginning of the Gospel un­till forty yeers since, he should rather have called it for that time the History of no Sabbath: And albeit it be as strange to write an History de non ente, or of a meer nullity, as it is untrue that there was no Sabbath all that while; yet such a [Page 101]Title had beene (though more contradictory to the truth) more correspondent to his owne tenet, which with greater desire, and more diligent endeavour hee striveth to defend; yet haply, as the truth in his con­ceipt, and so without any contestation against his owne conscience: I will yet think so charitably of him; and if hee had done so by others, it had been better both for them and him.

CHAP. XV. Royall and reverend Authority for putting the name Sabbath upon Sunday, whereby it is cleared from schisme, as well as from novelty.

THat it is no novelty to call the Lords day or Sun­day by the name Sabbath, wee have proved in the precedent Chapter by sundry Testimonies, all of them of much ancienter date then the yeer 1554. designed by D r. Pockl. for the first use of the word in that sense.

And for the time since, which is long enough to gain allowance to a word (especially such a one as hath con­gruity of reason to the thing whereto it is applyed) we can name Authority for it, sufficient to over sway any thing that he hath said against it, and to cleare the use of it from schisme, which the same Doctor Pockl. hath objected against it.

1. The Book of Homil. of the time and place of prayer, pag. 102.164. twice, & p. 166. twice. The Author of the Dialog. be­twixt A. and B. reckoneth ten times, edit. 2. p. 25. Homilies, ratified by the Royall Au­thority of three Princes, and by subscription of all the conformable Clergy in their severall reignes, calleth the Lords day the Sabbath divers times.

2. King James in his 1 Proclamation against profane [Page 102]sports, dated at Theobalds, May 7.1603 giveth to Sun­day, or the Lords day the name of Sabbath: and in his second book of his K. James Ba­silic. Dor. lib. 2. pag. 164. Basilicon Doron, having spoken of the lawfulnesse of recreations, hee concludeth with a proviso, that the Sabbath bee kept holy, and no unlawfull thing done therein.

3. 1639. 1. For the Towne of Weedenbeck. 2. For John Cheny of Leftwich in Cheshire. 3. For Walker in Yo [...]shire. 1631. 4. For Riddl [...]hur [...] of Dav [...]nh [...]m in Che­shire. 5. For the Towne of Yaxall. 6. For William Small of Cletham. 1632. 7. For Richard Wood of Ha [...]ton. 8. For East and West Rebford. 9. For Mariners of H [...]lb [...]i [...]. 10. For Amos Bedford, a Minister in Lin­colne shire. 11. For Thomas Wilson of old Whitingham in Cheshire. 1633. 12. For Underhill in Shropshire. 13. For one Hubie in Yorkeshire. 14. For Roger Posterne of Salop. 15. For the Town of Stone in Staffordshire. 1634. 16. For Lincolneshire poore. 17. For the poore of Ha [...]lscot in the Coun­ty of Salop. 18. For John Jackson of Langer in Not­tingham shire. 1635. 19. For Port Patricke and Doneghday in Scotland. 20. For Broughton of Southampton, where the Church, Parsonage house, and Schoole-house, &c. were burnt. K. Charles (our gracious Soveraigne that now is) in his Briefes (appointing the time for collections under his broad Seale) setting downe the day when they shall be made, na­meth it the Sabbath day, wher­by it is plaine, he meaneth not Saturday, but Sunday; and so (which is directly against D r. Pockl. his tenet and title) that Sunday is a Sabbath. The most that I have seen (untill the yeer 1636.) have directed to our weekely Holiday under the name Sabbath. For intimation of the frequencie of that word in the sence wherein wee take it, I have made a List of twen­ty Instances of Briefs for this County of Cheshire within these few yeeres, and noted them in the margine, not doubting but there have been many more, both within it, & without, which have not come to my view. And I [Page 103]doubt not, when the truth upon impartiall triall hath broken through all clouds of contradiction (as cer­tainely it will doe) but the name Sabbath will out­shine the name Sunday, and be again received into the stile of the Kings Briefes, as formerly it hath been.

4. The Reverend Bishops of the Land, in the Confer. at Hamp Court, p. 44 and 45. Conference at Hampton Court (as conscious of the lawfull use of the word Sabbath day for Sunday) when Doctor Reynolds desired a reformation of the abuse of the Sabbath, before his Majesty that late was, and themselves, gave a generall and unanimous assent thereunto, none of them (for ought appeareth in the Booke) taking exception that hee called the Lords day by that name. And howsoever the name of the Lords day bee more usuall in their Ecclesiasticall Courts for our weekely holiday, then the name Sabbath day is: yet that they condemne not the use of it, is plaine by the seventh Canon, wherein they prescribe the use of the Register booke upon every Sabbath day.

In the Latin edition, I confesse, the words are die­bus Dominicis, and not Sabbath: and there might bee reason for it, because in Latine the word might bee more ambiguous, that tongue being more generall, and reaching haply to such places as yet have both the Saturday and Sunday in honour and use for the exer­cise of Religion: yet had it beene Sabbath in the Latine also, it had beene no prejudice, but rather an advantage to the truth, if withall it had beene un­derstood to bee meant, not of the old Sabbath, but of the new.

Besides, they meant, no doubt, by using the name Sabbath in the Canon in English, to shew the lawfull [Page 104]use of that word, as well as of others, by which the same day is signified unto us; and if the Latin bee of more authority then the English, which in some re­spects may be so, as before hath been observed, wee can quote a Latin Booke of good authority for it; it is the Book called Reformatio legum Ecclesiasticarum, which, mentioning the observation of our religious rest, doth it under this Praecipuus Sabbatorum cultus, Reform. Leg. Eccles. fol. 18. b. Title [ the principall celebration of the Sabbath.]

The high Commissioners (of whom the Archbi­shop of Canterbury is chiefe) are in Ecclesiasticall authority next to a publick Synod; and of their indif­ferency for the use of the word Sabbath, as well as the word Sunday or Lords day, may appeare by the recan­tation enjoyned by them to John Hethrington▪ wherein hee was to The Sermon called the White Wolfe by Steph. Denison, preached at Pauls Crosse the same day. pag. 34. disavow that which formerly hee had delivered, viz. that the Sabbath day or Sun­day, ( which wee commonly call Lords day since the A­postles time) was of no force, and that every day is as much a Sabbath day, as that which wee call the Sabbath day, Lords day, or Sunday; and in these termes hee was to publish it at Pauls Crosse, Febr. 11. 1627.

If it bee needfull to add particular testimonies for calling Sunday by the name Sabbath, (and such scanda­lous invectives as some have made against it will not suffer it to be superfluous) we may note by name di­vers Reverend Bishops, who take the word Sabbath in that sense: as to begin with Bishop Latimer, (whom D. Pockl. Vi­sit. Serm. p. 28, 29. Doctor Pocklington brings in expresly, with other Bishops unnamed, as a godly Prelate, and well affected to the godly discipline of the Church, and he was besides that a Martyr) B. Latimer. he, in his Sermon upon [Page 105]the Gospel, of a King that marryed his sonne, after he hath cited the story of the man stoned for gathering sticks upon the Sabbath day, hath these words, Bish. Latimer in his Sermon upon the Go­spel, of a King that married his sonne, preached an. 1552. as the title sheweth, sol. 188. p. 1. Which is an example for us to take heed, that wee transgresse not the law of the Sabbath day; and a little after hee addeth, These words pertaine as well to us at this time, as they pertained to them in their time; for God hateth the dis-hallowing of the Sabbath as well now as then, for hee is, and still remaineth the old God, hee will have us to keepe his Sabbath as well now as then; for upon the Sabbath day Gods seede-plow goeth, that is to say, the ministery of the Word is executed, for the ministery of Gods Words is Gods plow.

In which few lines hee calleth the Lords day Sab­bath, no fewer then foure times: he calleth it Sunday also, I confesse; but that is nothing to this purpose, since the name Sabbath is in question, not the name Sunday, which we have treated on before, and proved to bee lawfull. Archb. Whit. Ans. to T. C. p. 578. or 758. Archbishop Whitgift was after him in time, though above him in degree and dignity of the Church, and he, translating a Testimony out of Justin Martyrs Apologie, turneth dies solis into the Sabbath day. B. Babington. Bish. Babington, sometimes his Chap­laine, was Bishop of Worcester in the late Queenes reign, (as Bishop Latimer was in King Edwards daies) a venerable Prelate, and a frequent and famous Prea­cher; and hee useth the same name of the same day, B. Babington in com. 4. p. 72. printed 1594. in 4 th. wee plainely see, saith hee, what day the Apostles ce­lebrated, and met upon, having their solemne Assemblies, namely on this our Sabbath; and it addeth also further strength to this, that Saint John, in his Revel. calleth this our Sabbath day, the Sunday, Dominicumdiem: [Page 106]and afterward (having set downe some generall duties of the day, saith he) Ibid. p. 74. These things are not to bee done onely on the Sabbath day, but every day, even all our life long.

So doth that renowned and so ad­mired Sacratissimus antistes, Lancelo­tus Andrewes, linguarum, artium, scientiarum, humanorum, divino­rum omnium, infinitus Thesaurus, stupendium ora [...]ulum, &c. So in the Title page the second edition of his Sermons. Bishop of Winchester, Bishop Andrewes (who used to make a curi­ous choice of his words, as well as of his matter) in his third Sermon of the Resurrection, where, speaking of the women that would have embalmed our blessed Saviour, hee saith, B. Andrewes his 3 d Serm [...]n on the Resur­rection, p. 406, 407. Though they faine would have been embalming him, yet not with breach of the Sabbath, their diligence leap'd over none of Gods Commandements for haste; no, not this Commandement, which, of all other, the world is most bold with; and if they have haste, somewhat else may, but sure the Sabbath shall never stay them. And beginning his Sermon at the Court on Whitsunday, 1606. hee saith thus, B. Andr. his Serm. Acts 2. vers. 2, 3, 4. pag. 595. Wee are this day, besides our weekly due of the Sabbath, to renew, and to celebrate the yeerely memory of the sending down of the holy Ghost. And even there where he set himselfe most seriously against Judaicall opinions, viz. in his Speech against M r. Traske, in the Star-chamber, hee saith thus, Ibid. In his Speech to the Starre-Chamber against Master Tracke, pag. 72, 73. and this name new Sabbath hee hath (if the Au­thour of the Dialogue betwixt A. and B. reckon right) twenty times in his Book called Catec. Doctr. So the Dialogue betwixt two Divines A. & B. edit. 2. pag. 20. the Sabbath had reference to the old creation; but in Christ wee are a new creature, a new creation by him, and so to have a new Sabbath▪ if a new Sabbath, then not no Sab­bath, as Doctor Pocklington would have it. And the Bishop meaneth by that the Lords day, which hee maintaineth against Master [Page 107] Traske, who stood for Saturday the Sabbath of the Jewes.

Bishop Alley (Bishop of Exceter, in his Book cal­led, The poore mans Library, printed Anno 1560.) speaking of the due observation of the day wee cele­brate, saith: Bish. Alleys Poore mans Li­brary, miscelan. praelect. 5. fol. 143. p. 2. All Governours and Housholders offend against this precept, if they doe not their diligence to re­taine the sanctifying of the Sabbath in their houses: who­soever despise the Religion of the Sabbath, give evi­dent testimony in themselves of impiety and contempt of God, &c.

Bishop King (not long since) Bishop of London Bishop King. (who in his time was accompted a very venerable Prelate, and alwaies well affected to the Government of the Church, before himselfe was made a Gover­nour of it) in his Lectures upon Jonah (of severall im­pressions) useth the name Sabbath divers times for Sun­day, or the Lords day; as in his sixth Lecture (where he reproveth carelesse, dissolute, and ill disposed per­sons) he saith, Bishop King. lect. 6. p. 90. They love the thresholds of their private doores upon the Sabbaths of the Lord, and their benches and ale-houses, better then the Courts of the Lords house: And a little after he taxeth them by the name of Pro­faners of our sanctified Sabbaths. And in his seventh Lecture he hath these words: Ibid. lect. 7. pag. 96. The Sabbath is reserved as the unprofitablest day of the seven, for idlenesse, sleep­ing, walking, rioting, tipling, bowling, dancing, and what not: I speake what I know (saith he) upon a princi­pall Sabbath (For if the resurrection of Christ deserve to alter the Sabbath from day to day, I see no cause, but the comming downe of the Holy Ghost should adde honour [Page 108]and ornament to it) I say, upon a principall Sab­bath, &c.

Doctor Howson, late Bishop of Durham, though a reall opposite to the Sabbath in some particulars, was not an enemy to that name (when hee made mention of the thing) for in his Sermon, Bish. How­sons Sermon of Festiv pag. 6. edit. 2. in defence of Festivi­ties, he hath these words: Beloved Christians, were any of those excellent Fathers in our times, what thinke you he would say? if he should see Oratoria turned into Audi­toria, Churches into Schooles, our Sabbaths and Festivi­ties not spent in cultu latriae, but in hearing of Exercises, as some call it, &c. though hee were no friend to the Sabbath, either for the dignity of the day, or the duties belonging unto it (for both in opinion and practice he was opposite to preaching) yet was hee not so ill affe­cted to the name, as Doctor Pocklington and others have been.

That very learned Bishop of Bath and Wells (whose Sermons were so approved by Doctor Reynolds, Bishop Lake. that what he heard him preach, hee still desired to reade; and therefore used to crave a copy of his Sermon) was not onely a friend to the name Sabbath for Sunday, but a zealous pleader for it, as we shall observe in an­other place.

And the Bishop of Exceter that now is (who hath so decently dressed Devotion and Piety with delicacie of conceipt, and elegancy of expression, as to make it amiable in all eyes) in his art of divine meditation, saith in approbation of it thus: Bish. Hall in the art of di­vine medita­tion. cap. 10. p. 111. No Manna fell to the Israelites on their Sabbath, on ours it doth. Where the word Sabbath must bee necessarily understood in the [Page 109]word Ours: And if so it be not plaine enough, see fur­ther in his second booke of Characters, where part of his description of a distrustfull man is this: Lib. 2. Charact. p. 196. Hee dares not come to the Church, for feare of the croud; nor spare the Sabbaths labour, for feare of want; nor come neere the Parliament house, for feare it should be blowne up.

I make no doubt, but the Articles of Episcopall Visitations give allowance for the like use of the name Sabbath for Sunday, or Lords day: for so it is in the 15. Article of Archbishop Parker his Visitation. Nor is it to be doubted, but in Archbishop Whitgifts Articles the word was in the same sense: for, as we have noted before, hee turned the word Sunday into Sabbath, in translating a testimony out of Justin Martyr. And sure wee are, that Archbishop Bancroft used the word Sabbath for the Lords day foure times in his Articles of Visitation, twice in two Articles, viz. 75, 76. whence it is probable, that other Bishops were in phrase and forme of speech (for that name) conforma­ble to them: for, in the Province of Yorke (much more in that of Canterbury) it was so, as in our Dio­cesse of Chester.

Bishop Lloyd in his Visitation, Anno 1605. Bishop Lloyd. in the 2.4.8.44. & 45. Artic. calls that day Sabbath day. So did Bishop Morton in his Visitation of the same Dio­cesse, Anno 1617. Artic. 11.30.33.39. Bishop. Morton. And Bishop Bridgman in his trienniall Visitation, Anno 1631. Bish. Bridgman. Artic. 11.41.43. used the word Sabbath for the week­ly Holiday of our Church; who were yet all of them both in judgement, language, and practice, far enough from siding with Schismaticall Novelties. To these Bishops of England, I will adde two out of Ireland; [Page 110]and so conclude my Episcopall Testimonies for the name Sabbath.

The one is Bishop Usher, the most reverend Arch­bishop and Primate of Armagh, who (I know by con­ference with him) approveth of the application of the name Sabbath to our Sunday, or Lords day. The other is Bishop Downham, the Bishop of Derty (who hath done and suffered much in the defence of the Prela­cie) he in his abstract of the duties commanded, and sinnes forbidden in the Decalogue, treating of the fourth Commandement, taxeth (with reference to our times) those that are mindfull of the Sabbath to pro­fane it, who (having extraordinary businesse) will not bestow any part of the weeke upon it; but will reserve it for the Sabbath, and make bold with God to borrow part of his day: and those who observe the Sabbath for fashi­on sake, keeping the outward rest onely, putting on gay clothes, and doing nothing, &c.

After these reverend Prelates (in number sixteene, whereof foure are Archbishops) wee will give in the names of some Cathedrall Deanes and Doctours (of venerable estimation in our Church) noting the Lords day by the name Sabbath, as Doct. Boys expos. of the Liturgy. p. 92. Doctor Boys (Archbish. Whitgifts Chaplaine, and Deane of Canterbury) and Doctor Donne, Deane of Pauls: The Deane of Can­terbury saith, The Sabbath is (as one calls it) Gods Schoole-day, the Preachers are his ushers, and the Church is his open Schoole house: which he doth not onely re­peat, but approve of; and when Sabbath breakers are rebuked (saith Doct. Boys ubi sup. pag. 93. he) all their answer is, that most doe so: If they will follow fashion and example, let them follow the best (scil.) Gods example. And againe, Ibid. pag. 95. The duties [Page 111]required on the Lords day, are principally two, Rest, and Sanctification of this rest: a double Sabbath, rest from labour, and rest from sinne; and if there bee a double Sabbath in it, it hath a double right to the title Sabbath.

Doctor Donne, the Deane of Pauls, D r. Donne. preaching at the dedication of a new Chappell in Lincolnes Inne (where hee was Lecturer) speaketh thus; Doctor Donne of Pauls in his Sermon, Jo [...]n 10. vers. 22. which hee calls the Feast of Dedication, at the dedication of a new Chap­pell in Lincolnes Inne, consecra­ted by the Bishop of London, anno 1623. pag. 7. Though God take a seventh part of our time in the Sabbath, yet hee takes more too, for hee appoints other Sabbaths, other Festivals, and in all the Sabbaths there is still a cessation. Hee saith not, God tooke, but takes, in the present tense, a seventh part of our time, not of the Jewes onely, (though hee tooke it first of theirs): and though hee call other Festivals Sabbaths also, the seventh day may have an especiall right to the name Sabbath, above the Rest; for so it had under the old Testament, though then there were other holidaies, which, for their con­gruity with it in rest or cessation (for in all Sabbaths, saith hee, there is still a cessation) might be partakers of the same title: and prosecuting the same point after­wards, he reproveth some who think we are bound to no festivals at all, but to the Sabbath; but God requires as much service from us as from the Jewes, saith Ib. pag. 10 of his dedication Sermon. he, and to them hee enlarged his Sabbaths, and made them divers. And to the same purpose hee speaketh in his Sermon on the 10. of John, As God taketh the tenth part of our goods in Tythes, but yet more in Sacrifices; so though hee take a seventh part of our time in the Sab­bath, [Page 112] yet hee takes more too, for hee appoints other Sab­baths or Festivals.

There bee some (to take in a doubt by the way, which his coupling of Sabbaths and Festivals as Syno­nymaes induceth us to consider) who so precisely distinguish betwixt Sabbaths and Festivals, as to deny that the Sabbath may be called by the name of a Fe­stivall. The Sabbath (saith the Re-exami­ner of Perth Assemb. p. 187. printed in an­no 1636. Re-examiner of Perth Assembly) under the Law, was never called Jom tob, a good, that is, a merry day, as were the solemn Feasts: which seemeth to bee a portion of Sacrifice taken from the Altare Da­masc. pag. 666, 667. Altar of Damascus, where the same observation is made: and concerning Festivals in par­ticular, the Authour saith, It was not lawfull to fast on a Festivall.

But it may bee answered, that though there bee difference betwixt the Sabbath, and other dayes pro­perly called dies festi, (in regard of particular occasi­on of the institution, and of more liberty in meats and delights, then on the Sabbath); yet might the Sabbaths, yea, all publick solemnities (even the Fast of Expiation not excepted) bee sometimes called Feasts or Festivals, and so much the Authour of the Ib. pag. 666. Altar of Damascus (not without some apparant contradiction to himselfe) hath acknowledged. And as the old Sabbath was unto the Jewes a day of spiri­tuall delight, for which purpose some cite Isa. 58. (how fitly, wee shall note in another place); so is the new Sabbath to the Christians, on which (in Die domini­co j [...]junium nesas ducimus, vel de genicu­lis adorare. Tert. de coron­milit. c. 3. tom. 2. pag. 747. Tertulli­ans time) it was held a great offence to fast; and in all times when the Sacrament of the Lords Supper is ad­ministred [Page 113](which in the Primitive times was as oft as that day returned) it exhibiteth a Feast of the body and bloud of Christ, the best and most delicious cheer that can be desired, to him who is rightly prepared to receive it.

But this onely by the way, or rather as an occa­sionall digression out of the way, tak [...]n from the doubt in the words of the Deane, concerning the Sabbath, from whom wee have one observation more to re­member, and that is in his Sermon on Mat. 21. Idem, Serm. on Mat. 21.44. pag. 16. printed 1634. at Cam­bridge. We will admit of Christ, saith hee, but wee will not admit him to reigne over us: If hee will bee content with a Consulship, with a Colleagueship, that hee and the world may joyne in Governement, that wee may give the weeke to the world, and the Sabbath unto him; that of the day wee may give the forenoone to him, the afternoone to our pleasures; If this will serve Christ, wee can bee content to admit him; but, nolumus regnare.

To these two Reverend Deanes, I will add two worthy Doctors, who are witnesses to the warran­table application of the word Sabbath to the Sunday, and who (though neither Bishops nor Deanes) have had the reputation (and not without desert) of very learned and religious men; viz. Doctor John White (brother to Doctor Fr. White late Bishop of Elie) and Doctor Daniel Featly (houshold Chaplain to the late Archbish. Abbot. Archbishop of Canterbury,) Doctor Joh. White, in his answer to the Papists, bragging of the holinesse of their Church, and upbraiding of our Church for want of holinesse, hath, among other accusations of their courses, these words; D. Joh. White in his way to the true Church. §. 38. p. 210. And for mine owne part, having spent most of my time among them, this I have [Page 114]found, that in all excesse of sinnes Papists have been the ring-leaders; in royotous companies, in drunken mee­tings, in seditious assemblies and practices, in profaning the Sabbath, &c. And againe, Papists hold, that it is lawfull on the Sabbath day to follow suits, travell, hunt, dance, keepe Faires, and such like: this is that which hath made Papists the most notorious Sabbath breakers that live.

And Doctor Featly, as hee had more occasion to mention the day, and the duties thereof, so hee more frequently maketh use of the name Sabbath; as in his Hand-maid to Devotion, wee finde mention of an D r. Featly Hand-maid to Devotion, in the direction for the use of the book. p. 4. hymne and prayer before the Sabbath; wherein, saith hee, the duties of the Sabbath are expressed: and in preparation for the receiving of the Sacrament, there is a confession in these words, Hand maid to devotion, pag. 107. Thou commandest me to keepe holy thy Sabbath, and settest an especiall marke of Remembrance upon it; yet I have not remembred to put off my ordinary businesse: and in the Devotion for the Christian Sabbath, the name is Ib. [...] p. 172. ad pag. 200. often used for the day wee celebrate, sometimes with the word Christian joyned to it, sometimes the name Sabbath is set with­out it: and in his volume of printed Sermons, treating on these words, Wherefore God hath highly exalted him, hee saith, D r. Featly Serm. which he calleth Lowli­nesse exalted. pag. 735. If the rest of God from the works of Creation were just cause of sanctifying a perpetuall Sab­bath to the memory thereof, may not the rest of our Lord from the worke of Redemption (more painefull to him, and more beneficiall to us) challenge the like prerogative of a day to bee hallowed and consecrated unto it? shall wee not keepe it as a Sabbath on earth for him, which hath procured for us an eternall Sabbath in heaven? [Page 115]And a little after hee addeth, Ib. pag. 735, 736. The holy Apostles, and their successors fixed the Christian Sabbath upon the first day of the weeke, to eternize the memory of our Lords Resurrection: and speaking of Easter day, With what Religion, saith Ib. pag. 736. he, is the Christian Sabbath of Sabbaths to be kept?

I could lengthen this Catalogue (for the name Sab­bath thus applyed) with many more names of those whose sufficiencie and sincerity is such, that it would little become them that carpe most at the name Sab­bath in this sense, to teach them how to speake, with­out corrupting their dialect with the dregs of Ashdod; as of M r. Hooker Eccles. Pol. l. 5 p. 183. & 385 M. M [...]son, who wrote of the consecrat. of Bishops, anno 1613. p. 269. Pet. Ramus de Relig. l. 2. c. 6. Master Hooker with divers others; but that will not need, especially, if wee add unto these that which hath beene confessed, or rather complained of by M. Brab. in his Desence. p. 626. Master Braburne and M. Dowe his discourse p. 4. Master Dowe, viz. That the Lords day is usually and vulgarly called and known by the name Sabbath; and then there will bee a full answer to Master Ironside his objection, which soun­deth as if the name Sabbath, for the Lords day, were a meere mistake of a M r. Ironside quest. 3. cap. 13. pag. 126. few private persons of late yeeres: I hope, Kings, Archbishops, Bishops, and Deanes, and other eminent Doctors are not private persons, nor they (together with the vulgar) few: and wee may yet make them more, by bringing in some of those to beare witnesse to the lawfull use of the word Sabbath for Sunday, or the Lords day, (being drawne to yeeld some assent unto it by the force of truth) who otherwise shew their great dislike of that denomination.

CHAP. XVI. Of such as are adversaries to the name Sabbath ( as put for Sunday) sometimes assenting thereunto, and using the name in that sense, or yeelding that which doth inferre it.

AS first, Master Braburne in his discourse to this Objection ( the name Sabbath signifieth Rest: Now on the Lords day we Rest; therefore wee may call it Sabbath day) answereth, M. Brab. dis­course. p. 81. 'Tis true, the Sabbath signi­fieth Rest, and so the Lords day might bee called Sab­bath day; but yet in no other sense then every common Holiday, wherein we worke not, may bee called Sabbath day, that is, Resting day.

We take his concession, for the Lords day to be cal­led Sabbath; but not his comparison: for, as much as that hath more right to the name, which hath a weekly recourse of Rest, then that which cometh but once a yeare; which himselfe doth in effect acknowledge, when he so In his De­fence p. 276, 277, 481. often mentioneth the Lords day Sabbath, as out of a kind of necessity to expresse his owne con­ceptions: otherwise (to use his owne M Brab. De­fens p. 50. phrase) hee would not so often have taken the crowne off his King Saturnes head, and set it upon that day, which (in his conceipt) is but a common Subject.

2. Doctor Heylin (notwithstanding what wee have before observed of him) appeareth sometimes indiffe­rently disposed to give to the Lords day the name of Sabbath, as Doct. H [...]yl. hist. Sab. part. 2. c. 6 pag. 182. where he saith, By the Doctrine of the Hel­vetian Churches (if I conceive their meaning rightly) every particular Church may destinate what day they [Page 117]please to religious meetings, and every day may bee a Lords day, or a Sabbath. If we were to judge of his opi­nion, by this place, we could not tell which word hee liked better, Sabbath, or Lords day, hee sheweth him­selfe so equally affected to them both, seeming to bee the same man, and of the same mind with him, who in another booke wrote thus: Pet. Heylin. Geogr. p. 702. I dare not so farre put my sickle into this harvest, as to limit out the extent of Sabbath keeping, which, commanding us to doe no man­ner of worke, doth seeme to prohibit us to worke for our owne safeguard. Wherein hee sheweth such modesty in himselfe, and such equity, both to the word and to the thing (which is signified by it) as if hee had obser­ved the same throughout his booke of the History of the Sabbath, it had neither been so bad, nor so bigge as we see it is.

3. Master M r. Primrose. part. 1. ch. 13. pa [...]. 73. See also part. 4. p. 302, 304, 305. to the same pur­pose. Primrose (though otherwise neither fondly nor friendly affected to the Christian Sabbath) is sometimes so facile and liberall in his allowance of the use of the name Sabbath, in the time and state of the Christian Church, as to allow Christians liberty to keep every day holy, and to say, that all daies under the Go­spel should be as so many Sabbaths; all the dayes of the weeke, and the whole yeare, should bee as Sabbaths unto them. If so the Sunday may be a Sabbath, much more for the reasons and authority fore-alledged; and if it have more of the thing, it hath more right to the name.

Master M r. Ironside. quest. 3. c. 13. p. 123. Ironside also (though he dispute against the title Sabbath, as to our Christian Holiday) ingenu­ously confesseth, that the name Sabbath is lawfull, and may be also used by such as have their wits well exerci­sed [Page 118]in Scripture, if without superstition, fraud, or scan­dall. M r Ironside. quaest. 2. cap. 9. pag. 96, 97. And that God must have his rest, and appointed Sabbaths; which is the essence, life, and spirit of that Commandement, and for ever morall. And if the thing Sabbath be morall and perpetuall, and the effence, life, and spirit of the Law (as hee saith,) can any one deny the title Sabbath? Master Ironside cannot well doe it, who affirmeth this, and that by the expresse title of the Sabbath. And of the Friday (made a weekly Holiday by Constantine) he faith, M. Ironside. concius. of his quest. cap. 31. pag. 293. that he made it a Sabbath.

Object. But when hee saith, that the Lords day is Sabbath, he meaneth not that it is properly so called; but analogically, and in its proportion. To which I answer,

1. That when men call the Lords day Sabbath, there is no need to adde, either properly, or improperly, or analogically; therefore (for ordinary speech) it is no exception against the use of the word. It is familiar with many to call the Lords Table, Altar, though it be not properly an Altar, but analogically: and yet he will not say, they are bound to bring in this distincti­on when they mention it, and to say, it is an analogi­call Altar; and when Christ is called the Lambe of God, the Lion of the Tribe of Juda, hee is not proper­ly, but analogically a Lamb, or a Lion: yet he is com­monly so called, without adding either part of the di­stinction of properly, or analogically.

2. But the Lords day may bee called Sabbath pro­perly, because (as it is an Holiday) it is a day of Rest, properly so taken a day of weekly Rest, as the old Sabbath was. And even in Doctor Pocklingtons Se [...] ­mon (though we should not much accompt of his Te­stimony, [Page 119]but where it is against himselfe) there is something (albeit hee meant it not) which makes for the title Sabbath, to belong to the Lords day, viz. this, Doct. Pockl. Visitat. Serm. p. 19. Cujus vis soluta, nec no­men haerebit. Ambr. so cited by Doct. Pockl. Ibid. When the Sabbath lost its force, it forfeited its name (saith hee out of Saint Ambrose) and therefore ought not so to be called; and so, having lost both force and name, is become nothing at all but a meere Idoll: The Saturday then, which was the day of Rest unto the Jewes, is now no Sabbath, nor must be so called; which by the way is contradictory to that With us the Sabbath is Sa­turday, and no day else. Doct. Pockl. Serm. pag. 21. which hee saith else­where: for, if it have forfeited its name; forfeiture is not an annihilation, but an alienation of a right from one to another: and if that bee so, let any body judge what day hath most right to that forfeiture. Can any other day of the week put in for an interest in it, before the Lords day, or Sunday? If the Lord of the Sabbath may be Judge, he will give no sentence surely for any day against his owne.

CHAP. XVII. Exceptions against some of the precedent Testimonies alledged for calling the Lords day Sabbath, pro­pounded and answered.

THe Bishop of Elie, in his Treatise on the Sabbath day, and in his Examination of the little Dialogue, made in answer to it, would avoid the allegations for the name Sabbath, taken out of the Fathers, the Book of Homilies, Bishop Andrewes and Master Hooker, and his brother Doctor John Whites Booke of the Way to the true Church, by such exceptions as these:

The first Exception, touching the Fathers.

First for the Fathers; The Question is not, saith Bish. Whites exam. pag. 109. he, whether the ancient Fathers have at any time stiled the Lords day a Sabbath in a mysticall or spirituall sense, (that is, a day wherein Christian people ought to abstaine from sinne) for in this sense they have stiled every day of the weeke (wherein Christians rest from sin) a His former Treatise of the Sabb. p. 203. Sab­bath, yea, every day throughout their whole lives: I have diligently searched, saith Ibid. p. 202. hee, into Antiquitie, and observed (in the Fathers) their formes of speech, when they treat of the Lords day, and I find it farre different from the usuall language of the Fathers, to stile the Lords day the Sabbath: and that they ( by the name Sab­bath) either understand the old legall Sabbath, taken away by Christ, or the spirituall or mysticall Sabbath, which was typed and represented by the Sabbath of the fourth Commandement. Wherein hee speaketh more warily (though not altogether truly) then No ancient Father, no learned man, Heathen nor Christian, took the name Sabbath otherwise then for Saturday, from the beginning of the world, untill the beginning of Schisme, An. 1554. Doct. Pockl. visit. Serm. p. 21. Doctor Pocklington did: And when the Fathers distinguish, and give proper names to the particular dayes of the weeke (saith the Bishop) they al­waies stile the Saturday, Sabbatum, the Sabbath; and the Sunday, or the first day of the weeke, Dominicum, the Lords day. This is his reply to the Testimonies taken out of the Fathers; whereto I answer:

This distinction of mysticall and literall is familiar with the Bishop, and may serve for a shift to e­lude other Testimonies for the name Sabbath, as [Page 121]well as those particularly mentioned. But it is but a shift, and will serve but for a while; for to answer, First, concerning the Fathers, though they, in their times, distinguished two dayes by the names of Sab­bath and Lords day, to avoid confusion (when they celebrated both with services of devotion, as the Bish White his Treat. of the Sab. pag. 202. Bi­shop hath observed out of Ignatius, Ambrose, Socra­tes, and Clemens Romanus); yet there is no reason we should give up the proper title of the religious Rest, of the fourth Commandement, to a day which wee use neither for Rest nor for Religion.

Secondly, If they held a mysticall conformity be­twixt the Jewes Sabbath, and a Christians holy con­versation sufficient ground for bestowing the name Sabbath upon a spirituall rest from sin; it must needs bee so much more warrantable to call the Lords day Sabbath, as there is the more agreement betwixt it and the Jewish Sabbath: now betwixt them there is an agreement much more then mysticall; for whereas that mysticall Sabbath (as the Bishop taketh it) may bee every day in the weeke, and all the dayes of mans life, our solemne Sabbath commeth onely once every weeke, as the Jewes Sabbath did: In ours wee forbid and forbeare secular imployments, so was it with the Jewes; there was a cessation from such works with them, that they might the better attend upon religious exercises, and those principally publick; and so it is with us Christians: The reason of the Commande­ment drawne from Gods example, in his proportion of working six dayes, and resting on the seventh is ex­emplary to us, as well as to the Jewes: it belongeth to Christians to deale as equally with God, in letting [Page 122]him have one day in seven, for his honour who allow­eth us sixe for one for our owne occasions) as to the Jewes.

And for their end and use of the Sabbath, which is a gratefull remembrance of their creation, and the blessing of God upon their carefull and holy obser­vation of it: wee Christians are as much bound to the one, and may hope for as much benefit by the other, as the Jewes.

All which literall conformities considered betwixt their Sabbath and ours, with reference to the letter of the fourth Commandement, our Church taketh that Commandement wholly into her Liturgy, and pray­eth (as after the other nine) Lord have mercy upon us, &c. and therefore the distinction of literall and my­sticall (to say the least of it) is impertinently applyed to preclude the title Sabbath, in a literall sense, from the day wee celebrate.

Bishop Whites second Exception touching the name Sabbath in the Homilies, answered.

Secondly, Against that which is propounded for the name Sabbath out of the Homilies of our Church, hee saith, Exam. p. 37. It may be questioned in what sense the Ho­milie stileth Sunday the Sabbath: whether in a proper and a literall sense (according to the stile of the old Law) or in a mysticall and analogicall sense, as Christ is called our Passeover, 1 Cor. 5.7. But a little after hee putteth the matter out of question by a peremptory resolution, which is this; The Lords day is not the literall Sab­bath of the fourth Commandement; and therefore, in [Page 123]propriety of speech, it cannot be called the Sabbath day expresly, and in particular commanded in the Deca­logue; but the same is stiled by the Homily our Christian Sabbath, in a mysticall and analogicall sense, even as mortification is called circumcision, Circumcision is that of the heart in the spi­rit, not in the letter, Rom. 2.29. Rom. 2.29. & sin­cerity & truth are called unleavened bread, 1 Cor. 8.5.

This exception of his touching the name Sabbath, taken out of our Homilies, is obnoxious to so many exceptions, that I wish rather some weak and worth­lesse Adversary to our cause had made it, then a man of so great learning, gravity, and authority as he was; for whose sake I will deale as respectively in the re­turne of mine answer, as I well may (without betray­ing the truth) and so first I say:

1. That in saying, That the Lords day is not expresly and in particular commanded in the fourth Commande­ment, hee implyeth (which Bish. White in his treat. of the Sab. day. p. 112, 126, 269. and in his examinat. of the Decalog. p. 46, 52, 63. marg. & 69. marg. elsewhere hee expresly delivereth) that the Jewes Sabbath (which was Satur­day) is expresly, and in particular there commanded, which is not true in it selfe, as I shall prove, in hand­ling the materiall points of that Commandement: and being yet acknowledged by learned Christians, doth gratifie the Jewes, and prejudice our Christian Holi­day so much, that upon that ground Master Braburne set up the Saturday for a Sabbath; and did what hee could to demolish the doctrine and observation of the Lords day: and others have, and many more may (if that be granted) incurre the like scandall.

It is not April 26. 1636. long since a woman, one Margaret For­mer, examined before Sir John Lambe, Doct. Turner, and Doctor Somes, disclaimed our Saviours Doctrine, by the name of Ceremonies, Rites, and Sabbaths; and [Page 124]professed to keep the Sabbath of the Lord of Hosts, which (said she) is Saturday.

If shee had been examined, why shee did so, could shee have given a better answer then such a one as the Bishops examination of the Dialogue ministreth to the Reader, viz. Bish. Thites examinat. pag. 63. marg. p. 69. marg. That the fourth Commandement appoin­ted a particular fixed day, to wit, Saturday? The time commanded in the fourth Commandement is Saturday. Who can desire a better warrant for any thing hee will say or doe, then that? and what is there to bee al­ledged for the Lords day, which may preponderate such a proofe? which yet is no proofe, but against such as are so inconsiderate, as to confesse (that which the adversary cannot prove, viz.) that Saturday is par­ticularly prescribed in the fourth Commandement.

Secondly, the Commandement appointeth the proportion of one day in seven for sacred and solemne services of Religion, which is as the Characteristicon to the Jewes Sabbath, and the Christians (which are the variations, into which it is divided) while neither of them is expresly, and in particular there comman­ded; so that to say, the Jewes Sabbath is literall, and the Christians onely mysticall, is as if one should say, that Homo signifieth literally a man; but hominis, ho­mini, and hominem, note not a man literally, but my­stically.

Thirdly, whereas hee saith, the Homily useth the word Sabbath for the Lords day; but in a mysticall and analogicall sense, even as Mortification is called Cir­cumcision, &c.

There bee two particulars very faulty: The one is his assertion; the other his similitude.

1. For his assertion, The Homily of the time & place of praier. pag. 164. edit. 1582. That the Homily useth the name Sabbath but in a mysticall and analogicall sense: the contrary is evident to any intelligent Reader of the Homily: for, such a one may (out of it) deduce these literall observations:

1. That by the fourth Commandement, Christians must have one standing day in a week for the exercises of Religion.

2. That they must rest upon it after Gods example.

3. That on that day lawfull workes must bee for­borne.

4. That yet they must not be idle, but wholly give themselves to exercises of Gods true Religion and Service.

There bee other deductions besides these, which found to the same sense; but these sufficiently shew, that the Compilers of the Homily tooke the name Sabbath not in a meere mysticall sense, but in a lite­rall: and herein their Doctrine is conformable to the letter of that Commandement.

Secondly, for his similitude (that our Lords day is called Sabbath, but as Mortification is called Circum­cision, the circumcision of the heart, Rom. 2.29. or as sincerity and truth are called unleavened bread, 1 Cor. 8.5. or as Christ our Passover, 1 Cor. 5.7.) it is guilty of grosse disproportion: for,

1. In a naturall acception, no two numerall things are more like, then one day is like another; but cir­cumcision of the flesh, and mortification of the cor­ruptions of the heart; sincerity, and unleavened bread; Christ and the Passover, though in some respects sem­blable (as the Kingdome of heaven and a graine of Mat. 13.31. [Page 126]mustard seed) are yet in their kinds at very great di­stance: for, Circumcision is an act of the hand, Mortifi­cation an act, or rather an habit wrought by the spirit upon the mind: unleavened bread is a visible substance, sincerity an invisible quality; Christ is a most excellent person, consisting of a divine and humane nature; the Passover an action literally, the Angels passing over the doores which were sprinckled with the bloud of the Pa­schall Lambe: which (after the Angell) was immedi­atly (yet figuratively) applyed to the Lambe it selfe; and afterward (by another figure more remote from the letter, and so more mysticall) our Saviour was cal­led the Passover.

Secondly, if wee take the two dayes in a religious (as well as in a naturall) acception, there is much more conformity betwixt them, then betwixt the termes of the Bishops comparison, so much that the name Sab­bath may bee literall to them both, though (in his in­stances) one part be purely mysticall, and analogicall.

For (to say nothing of other conformities foremen­tioned) it may suffice to make them both partakers of the name Sabbath (which signifieth Rest) that rest, or cessation from secular labours, was on the one, and is required and observed on the other: wherein the ad­vantage now rests upon the part of our Christian Sab­bath; since that is still, and will be to the worlds end a day of religious rest: and the Jewes day, though it were so from the beginning, was many an hundred years ago degraded from the dignity of a weekly Holiday, and made a work-day, and so shall be, untill our temporall Sabbath on earth, be changed into the eternall Sabba­tism in heaven, which the Apostle promiseth, Heb. 4.9.

The third Exception of Bishop White, touching Bishop Andrewes, and Master Hooker, applying the name Sabbath to our Sunday, answered.

Thirdly, For the Allegations out of Bishop An­drewes and Master Hooker, (for application of the name Sabbath to the Lords day) the Bishop taketh occasion to observe, that Bish. White his examinat. of the Dia­log. p. 89. & 96. the greatest Doctors at some times, and before errours and heresies are openly defended, are not, neither can bee so circumspect in their writing, as to avoid all formes and expressions, all sentences and propositions, all and every Tenet, which in after times may yeeld advantage to the adversaries of the truth: and hee giveth instance in Augustine and Chrysostome, speaking not so warily, as they should have done con­cerning the naturall power of freewill, before the Pe­lagian heresie did arise; which hee applyeth to the precedent Testimonies thus:

Before there arose a controversie in our Church con­cerning the Sabbath, or (at least wise) before the con­troversie grew to an height, Divines spake and writ more freely, and they were not alwayes so cautelous & cir­cumspect, as to foresee the evill construction which the adversaries of the truth might make of their writing and speaking: but now, when the Sabbatarian heresie for necessary observation of the old Sabbath, and a fanaticall opinion of some others, for the observation of the Lords day, in a more precise forme then the very Judaicall Law it selfe, obliged the Jewes to keepe the old Sabbath; when, I say, these errours sprang up, and were [Page 128]defended with an high hand, and obtruded upon the Church: a necessity was cast upon us to examine all such positions, as were the grounds and formes of speaking, which were incident to the question in hand.

Now, if upon evidence of truth, saith hee, wee shall in some passages dissent from some men of note, living in this Church before us, or use other termes in our wri­ting or disputing; nay, if we should in some things have altered our owne former opinion, and formes of speaking, wee trust that godly Christians will not impute this unto us as an offence, but in their charity will judge of us, as the ancient Church did of Saint Augustine, to wit, that what wee doe in this kinde, proceedeth from the care wee have, in a faire and perspicuous manner to maintaine and defend the truth. Thus farre the Bishop.

I have set downe his exception at large, because I meane to make a full answer to it: for that purpose three particulars are especially to be observed in this the saying of the Bishop:

The first, Of the ancient Fathers unwary writings before heresies arose; which is true, but not to the purpose: for none that reads them at the first hand, unlesse hee bring with him a violent impression of prejudice against the Sabbath, will conceive one sylla­ble in them to sound to that sense which the Bishop intendeth.

The second, His application thereof to the Sabba­tarie controversies; which is to the purpose: but (as hee states the difference) not true.

The third is a request for charitable construction, which, in regard of the second, he hath need of: We need say nothing of the first, and for the second, it may be said,

First, that though some have exceeded in severity, both for the doctrine and practice of the Sabbath (and yet I accompt not all to bee excessive, which the Bi­shop approveth not) many have much more exceeded in loosnesse and profanenesse; which is more dange­rous to the actors, and more scandalous to the obser­vers of their excesses: and there was more need, that all the Bishops of the Land should oppose this, then that he should set upon that in such sort as he did.

Secondly, for that he saith of the Sabbatarian he­resie, for the necessary observation of the old Sabbath, the way to withstand it, is not (as he doth) to take the title Sabbath from the Lords day; and to shift it from the firme ground of the fourth Commandement, and to make it stand so much upon meere tradition as hee doth: nay, so to give up that both title and text (as hee hath done) to the old Sabbath, is to confirme, rather then to confute the Sabbathary errour; which (by his manner of handling the matter) neither is, nor can be soundly convinced as it should be.

Thirdly, whosoever will advisedly reade and con­sider, what hath been lately written concerning the Sabbath, will find as great cause to give caution against Anti-sabbathary, as Sabbathary errours. And though the Bishop pretend the errour of the old Sabbath, and rigour of the new, to have been (so new, that Bishop Andrewes, and Master Hooker could not take notice of it, being before their time; and that therefore they tooke the lesse heed to their termes, when they spake of our Christian and Weekly Holiday:) yet it is not like, that either was unknowne unto them (as he saith the heresie of Pelagius was to Chrysostome and Augu­stine, [Page 130]when they wrote somewhat uncircumspectly, concerning some points which he perverted.)

For, the conceipt of the necessity, and perpetuity of the Saturday Sabbath, hath bin the heresie of all Jewes, and of some Christians, ever since the Christian Sab­bath was ordained; and the most rigorous excesses, touching the observation of the Lords day, were pub­lished in a M Rogers Prefat. to the Art. of Relig. printed anno 1607. Booke of generall note, and common use, before the passages, cited out of Bishop Andrewes writings, were published by himselfe, or any one else; at least before his Starre-chamber speech against M r. Traske was made: and in that speech, though Traske were Jewishly conceipted of the Saturday Sabbath, he gives the name Sabbath to the Lords day, as hath been noted: and even Doctor Howson Bishop of Durham, though (in his Sermon of Festivities) hee mention the same straines of ever-strained severity, in observation of the Christian Sabbath, calleth Sunday, or the Lords day (for all that) by the name Sabbath.

Besides, the wiser sort well knew, that to prejudice the piety and authority of the Lords day, as from the fourth Commandement (from whence the name Sab­bath is derived upon it) would bee to give too much countenance to Libertines and Antinomists, whose heresie being plausible to the flesh, by the craft of the Divell, was like to find more welcome entertainment with the world, then that opinion of the Saturday Sabbath, or then those extreme severities in observati­on of the Lords day.

So that all doubts and dangers duely considered on both sides, I make no doubt, if most of those Wor­thies, whose testimonies wee have produced (for the [Page 131]name Sabbath) were now alive, to see the carriage of the cause in our daies; but they would thinke it most convenient, to continue the title Sabbath to the Lords day, to make good their precedent, by subsequent at­testations to this truth: and to adde their further care, to oppose profanenesse, which hath mightily advan­ced, since the Legall and Evangelicall authority, and piety of this day hath been so opposed: I may say in the Bishops owne words (and with reference to him) opposed with an high hand: for no hand so high as his, did ever strive so to weaken the one, and darken the other (since the darknesse of Popery, was by the light of the Gospel, driven out of our English Horizon) as his hath done.

Fourthly, yet for all that (as he desires) I will judge charitably of him: for, my charity inclines mee to conceive, that he wrote what he thought; but withall, my discretion telleth me, that his pen marched (in this quarrell) after Jehu's pace, in some pangs of passion (which are no helps to true information in any diffe­rence, whether of Religion, or otherwise) else hee would not have stained his stile with such infected phrases, as [ Bish. Whites answer to the Dialogue. p. 72. the mangy objections of the Dialogue­dropper, and the scabby similitudes of old Thomas Cart­wright] termes more meet for the Frocke, then for the Rochet. If his Adversary dealt uncivilly with him, I excuse him not; & if I might be so bold as to speak my mind of them both, I should freely blame them, for mingling so much of the drosse of their owne corrup­tions, with the pure Gold of the Sanctuary, in this cause of the Sabbath.

The fourth exception of the Bishop, touching the testimony of his Brother, Doctor John White, answered.

Fourthly, for that which is brought in in the name of his brother Doctor John White, calling the Lords day by the name of Sabbath, he replyeth thus: There is not any contradiction between the two brethren in this Doctrine: for, the one brother calleth the Lords day, Sabbath, in a mysticall sense; and the other brother saith, that it is not the Sabbath of the fourth Commande­ment, in a literall and proper sense. Where he bringeth in againe the distinction of literall and mysticall, ta­king literall in a negative sense for his owne part (for he denieth the name in that sense) and giving mysticall in a positive acception (but with an implicite negation of the letter) to his brother: to which I answer,

First, that had Doctor John White been alive, when the Bishop wrote thus, he could not (I beleeve) have made him such a yonger brother (though hee were the elder brother, and a Bishop both) as to put upon him his opinions of the Sabbath; either for the title or tenure.

Secondly, the mist of that mis-application of mysti­call and literall, is already dispelled by the exposition of the Homily, which containeth the Tenet of the Church of England; so that we may say, supposing his brother an Orthodox Doctor of this Church, hee did not (howsoever he should not) so take the name Sab­bath in a mysticall sense, as to deny the literall, in ap­plication to the Lords day.

Thirdly, by that I have heard of that learned and godly Doctor, both for his Doctrine, where he prea­ched, and for his conversation, where he lived, I have cause to suspect his brother imposeth an opinion on him, which he did not hold, as he did on our Churches Homily, before rehearsed.

Fourthly, whosoever shall please to peruse the Chap. 16. quotation out of Doctor John Whites Booke, shall evidently see, that he tooke the word Sabbath not in a mysticall, but in a literall sense, and without absurd and perverse wrestling of his words they cannot otherwise be expounded.

CHAP. XVIII. A particular Answer to the particular exceptions made against the name Sabbath ( as applyed to Sunday, or Lords day) and first of the dangerous plot pretended by Doctor Pocklington, in the use of the name Sabbath for Sunday; and of his prodi­gious comparison of the name Sabbath on the Lords day, and the crowne of Thornes on the Lords head.

WHat before wee have observed (by way of ex­ception against the word Sabbath) was onely to note how farre (by some) it was disliked; now wee must particularly examine the grounds and reasons of their dislike, and give answer to them; though some of them be rather passionate reproaches, then probable objections.

Here the clamours of Doctor Pocklington are so [Page 134]loud, that hee must needs first be heard with his accu­sations against the word Sabbath: which, if they be as true, as they are hainous, just cause there is to decree downe, and cry down the name Sabbath, as the name of him, who (to bee famous) burned the Temple of Diana at Ephesus; and thereupon, became so infa­mous, that all mention of his name was forbidden by a solemne Decree. His charge, on the use of the name Sabbath, is, That there is in it a double plot: the Doct. Pockl. Visit. Serm. pag. 20. one is, to stalke behind that name, and to shoot at the service appointed for the Lords day; the Ibid. other is, to impose upon the day damnable superstition; which hee aggra­vates, by this opprobrious comparison: hee Ibid. resem­bleth the putting of the name Sabbath upon the Lords day, to the putting of a crowne of Thornes upon the head of the Lord himselfe: making them both unsutable alike; and saith, This was platted, to impose on him damnable derision: that was plotted, to impose on it dam­nable superstition. Now, because he was aware, that his comparison might touch some to the quicke, who were better then himselfe, hee putteth on their heads (as a linnen cap for an head-piece) this poor Apology, to save them from pricking. Ibid. p. 20. If we find the word Sab­bath for Sunday (saith he) used in some writings, that of late come unto our hands, blame not the Clerks, good men, for it: Nor entitle the misprision any higher, or other­wise, then to these pretenders of piety, who (for their own ends) have for a long time deceived the world with their zealous, and most ignorant, or cunning clamours, and rung the name Sabbath so commonly into all mens eares, that not Clerkes onely, but men of judgement, learning, and vertue, not heeding (peradventure so much as is re­quisite) [Page 135]what crafty and wicked device may be managed under the vaile of a faire word used in Gods Law, doe likewise suffer the name often to escape the doore of their lips, that detest the drift of the deviser in the closet of their hearts.

In which speech (to spare many other passages of his booke, which lye open to just exception of reason and religion) there are divers particulars, worthy of examination and censure, which we may referre,

First, to the fault objected, an impious plot.

Secondly, to the persons, for whom he putteth in a perplexed and impotent plea, to acquit or excuse them from participation therein.

For the former, (viz. the plot) it is twofold (as hee takes it) the one, to stalke behind the name Sabbath, and to shoot at the service appointed for the Lords day: the other, to impose upon the day damnable su­perstition.

For the first, Let him remember what hee hath said page 7. viz. D r. Pockling, Sunday no Sab. pag. [...] Allow them their Sabbath, and you must allow them the service that belongs to their Sabbath; then must you have no Letany, for thats no service for their Sabbaths, but for Sundayes. To which I say,

First, Hee seemeth to except against a Sabbatary service, as faulty or offensive in some positive points; but noteth nothing in particular but what is negative, the leaving out of the Letany.

Secondly, That those whom wee have produced for the use of the word Sabbath, require no Jewish services on that day, nor any other then such as the Church hath established under the name Sunday.

Thirdly, That if the word Sabbath will serve for a stalking horse against the Letany, and other service of the Church, because that is enjoyned not under the name Sabbath, but Sunday; then the word Lords day, (which hee alloweth) will serve as well for a stalking horse to the same purpose; for the Service is entituled not with the name [ Lords day], but with the name Sunday; which (as wee have observed before) is the word that beareth the greatest sound and sway throughout all the Communion Books since the Re­formation of Religion within this Realme: yea the title Lords day will serve better to that purpose; for the name Sabbath is incorporated into the service of the Church in the fourth Commandement (where that title Sabbath is repeated thrice over) and that Commandement, with the other nine, is appointed by the order of our Church, to bee rehearsed (in her publick Liturgie) every Sunday and holiday: and (be­sides them) on the fifth of November, and on the dayes of solemne fasting, prescribed upon especiall occasion of the Church and State, and to bee learned by heart by the younger sort, as a part of the Christi­an Catechisme: but the name Lords day is not (to my remembrance) once mentioned in our Commu­nion Book now in use.

Now for the other plot, It is, as hee saith, to impose upon the day damnable superstition. I answer,

That the day may lawfully be called by that name, as before wee have proved; the abuse of it in some (if it were such as hee pretended, but cannot prove) cannot take away the Christian liberty of others for the lawfull use of it; nor hinder, but that good Chri­stians [Page 137]may have their intentions (when they use it) truely pious, though the mindes of others bee super­stitious.

Secondly, That this condemning censure of an harmelesse word (in Peccar, qui damnat quasi peccata, quae nulla sunt. Aug. de lib. arb. lib. 3. cap. 15. Saint Augustine his judge­ment) is a sinne, and that sinne may bee a severe and sowre superstition: for there is a superstition negative, as well as positive (as in those who say, Touch not, taste not, handle not, Col. 2.21.) The forbearance of a thing as unlawfull when it is lawfull, is a superstition; and the damning of such a thing may bee a damnable superstition; but howsoever, saith the Doctor, it is a great indecorum to call the Lords day by the name Sab­bath: D. Pockl. p. 20. The vizzard of the Sabbath on the face of the Lords day, saith he, doth as well become it, as the crowne of thornes did the Lord himselfe.

A speech not sit to be delivered for shame, without a vizzard on the face of him that speaketh it, to hide his blushing at the guilt of such an excessive absurdi­ty, if hee have any modesty at all, or to cover his im­pudency, if hee have none.

Here (by the way) let him not thinke it much, if we returne him a taste of rue, or herbe grace, for his full dos of vinegar and gall: for what indecorum can bee conceived comparable to that of setting of a crowne of thornes upon his head who was so innocent and excellent, that roses, and the powder of gold were not good enough to bee strewed in his way, nor worthy to be trodden on by the sandals of his feet?

Surely, if there had beene an appearance of such uncomelinesse in calling the Lords day by the name of the Sabbath, King James, so pregnant in apprehensi­on, [Page 138]so sound in judgement, and the learned Bishops, with other Ecclesiasticks of especiall choice, who were at the conference of Hampton Court, would not have shewed an unanimous assent to the thing Doctor Reynolds proposed, which was the Refor­mation of abuse of the Lords day, by the name of the Sabbath day, without any exception at the word used by him.

But indeed, there was no cause of offence in it at all, for want of comelinesse (as Doctor Pocklington objecteth) for the comelinesse of words chiefly con­sisteth in their congruity with the things to which they are applyed; and betwixt the name Sabbath and the Lords day there is that congruity, for that word signifieth rest, and the Lords day is a day of rest; whe­ther of such strict rest as the Jewes Sabbath was, is a Question not now to be discussed.

Now, if Master Doctor like his owne resemblance, let him take the consequence of his odious compari­son, which is, That it is as comely, or not more uncomely to put a crowne of thornes upon the head of Christ, then to call the Lords day by the name of Sabbath day, and then hee may joyne hands, and hold society (for Pa­radoxes) with them; or rather, bee the Ringleader to them in such absurd similitudes unto them, who match in malignity and guilt, They can­not resolve whether the sinne bee grea­ter to bowle, shoot, or dance on the Sab­bath, then to commit murther, or the Father to cut the throat of his owne childe: all which doubts will soone bee resolved by plucking off the vizzard of the Sabbath from the face of the Lords day, which doth as well and truly become it, as the crowne of thornes did the Lord himselfe. D. Pockl. Visit. Serm. p. 20. bowling, shooting, or dancing on the Sabbath, with the commit [...]ing of murther, or the Fa­thers cutting the throat of his owne childe: which bar­barous absurdities he condemnes, and within foure [Page 139]lines after commits the like himselfe, in his compari­son of the word Sabbath, set upon the Lords day, with the crowne of thornes on our Lords head.

Secondly, for the persons for whom he seemeth to plead, and put in an excuse, saying, If wee find the word Sabbath for Sunday used in some writings that of late came to our hands, blame not the Clerkes, good men, for it, &c. It would be knowne

First, whom hee calleth these good men, whether Clerkes, or others (for his words are ambiguous.)

Secondly, whether hee take the word Clerkes for Clergy-men, or for such onely as transcribe the Dictats of others; if of these (as it seemeth he doth) then

Thirdly, how hee knoweth, that in such late wri­tings (as have the name Sabbath for Sunday, or the Lords day) the Clerkes, who copied them out, mistook the Authors mind and hand, so much as to write the one for the other, there being no such vicinity in the words, as might lead them to such a misprision.

Fourthly, whether it bee not more likely, that the word might drop from the Authors pens, as well as it did often escape the lips (as he confesseth) of such as he commends for men of judgement, learning, and ver­tue, rather then that these Clerkes, good men (as hee calls them) should corrupt their manuscripts in their transcription.

Fifthly, how is it probable, that a few pretenders to piety should so long deceive the world with zea­lous clamours of the word Sabbath (men of judgment, learning, and vertue, not excepted) as hee pretendeth especially, since (as he saith) they were most ignorant clamours: hee addeth (I grant) [ or cunning] clamours; [Page 140]but how ignorance and cunning (being so contrary) should so indifferently bee disposed, to produce the same effect in men of judgement; and why ignorant clamours should not as much withhold from assent unto them, as cunning clamours induce them to con­sort with them, is that which my shallownesse cannot conceive, and his wisdome, I thinke, will not bee able to manifest.

Sixthly, how could hee come to know, that these whom hee exempteth from society in this Sabbathary stratagem, should detest the drift of the devisers in the closet of their hearts, since not hee, nor any (but God onely) hath the key of that closet; and if they did so, how could they have the name Sabbath (whereby it is advanced) so frequently in their mouthes? If they knew it not, how could they detest it? If they did know it, how could they (being such men of judgment as hee taketh them for) so familiarly use it, without feare of scandall, or danger by it?

Lastly, how could so many reverend and learned men, Prelates, Deanes, and other Doctors, or these men of judgement, learning, and vertue ( Men of lear­ning, judge­ment, and ver­zue, not heed­ing perhaps, what crafty and wicked device may be managed un­der the vaile of a faire word. Doct. Pockl. Vi­sit. Serm. p. 21. whom hee commendeth) be so blinded, as not to see; or so mind­lesse, as not to heed this crafty and wicked device, ma­naged under the vaile of a faire word (as he suggesteth) that not any one from the yeare 1554. (when as hee feignes it was first set on foot) apprehended it, until this Doctor made discovery of such a dangerous plot, and (withall) of their dulnesse who all the while could not discerne it? Pardon me (good Sir) if I beleeve they were so wise and watchfull over the safety of the publicke ser­vice of the Church, and the purity of Religion, as to give [Page 141]due warning against such damnable superstition. If there had been any such danger in the use of the word Sabbath, as you seeme to conceive, they would not have left the honour of that discovery, and caution to you: much lesse would they have used the word themselves (as they have done) whereto they were not induced by the Clamours of the pretenders of piety (as Doct. Pockl pag. 21. you pretend) but rather in all likelihood, by the fourth Commandement it selfe, by the Liturgie of the Church (requiring that to bee said, as a part of divine Service, and to be learned by heart, as a part of the Catechisme, as before was observed) wherein all her children, by her prescription, are to be instructed and examined; from hence might the word Sabbath be a name of vulgar use, for our weekly Holiday, and not from the noise which such men have rung in the eares of all men.

Here, if a man should returne to Master Doctor some of his own language, and say, No ancient Father, no learned man, Heathen, or Christian, ever imagined such a plot or mystery of iniquity, to lye hid under the name Sabbath, before the yeare 1554. yea not one, be­sides himselfe (and yet one besides himselfe were the likest to light upon such fantastick Bugbeares) from the begin­ning of the world, untill the day and yeare of his preach­ing the Visitation Sermon at Ampthill, August 17. 1635. ever found out, or feigned such a dangerous de­vice, in the use of that word, as hee hath invented in his study, or elsewhere, and vented in the Pulpit, and since made publicke by the presse: I am consident he cannot give one Instance to confute it, nor name one man, who may be thought to lead him to it; and I hope, he [Page 142]will find no more to follow him in his strange and ex­travagant surmises.

And may not a man cry quittance with him in it, by taking a liberty to imagine, that he (who so vehement­ly inveigheth against the name Sabbath) had a plot therein, to shake the foundation of the Lords day, which (as it is a weekly day of Rest) resteth on the fourth Com­mandement; to slacken, if not to breake the bond of con­science to the duties of the day, and to make way for more living, and lesse labour, to heap up Benefices, and shrinke in the services due to the Lord of the Sabbath, and to the soules of the people on that day, to give them leave to turne a Christian Holiday into a profane play-day, that his paines may be lesse looked for at his Pastor all charge, and his negligence the lesse blamed, when hee is absent from it, or idle at it? And if a man reade his booke over, and give way to the working of his imagination, as hee hath done, may hee not haply thinke, that by his setting upon the name Sabbath, his plot was to prostitute the dignity of that day to such profanation, as might bee a preparation to Popish superstition? for, if ever Popery (like the uncleane spirit) return to the place whence it was ex­pelled, the common breach of the fourth Commandement by violation of the Sabbath will be, if not a wide gate, yet at least an open wicket, or window to receive it a­gaine. For, as Bellarmine observeth well, though hee apply it ill, Nec fere so­let accidere, ut ante circa fi­dem aliquis naufraget, quàm naufra­gare caeperit circa mores. Bellar. orat. in Schol. ant. tom. 4 fine orat. The shipwracke of manners is the readiest way to the shipwracke of faith. And for shipwracke of manners, there is not a readier way, then profanely to rush upon the breach of that Commandement, which is as a pale or wall to all the rest.

CHAP. XIX. An Answer to Barkley (the Papist) his Dilemma, against the name Sabbath, for Sunday or Lords day.

THe next Exception to bee answered against the word Sabbath, is the Quaere, and a Dilemma of Barkley the Papist, in his Parenaesis ad Sectar. transla­ted thence by the Translator of Doctor Prideaux his Lecture, and by him called a notable Dilemma The Tran­slator of D r. Prid. Lectine, in Epist. to the Reader, p. ult. but in Barkley his Paraenes. ad Sectar. it is l. 1. pag. 161. ; What is the cause, saith hee, that many of our Sectaries call this day (meaning the Christian weekely Holiday) by the name of Sabbath? If they observe it, saith hee, as a Sabbath, they must observe it because God rested on that day; and then they ought to keepe that day wherein God rested, and not the first (as now they doe) wherein the Lord began his labours. If they observe it as the day of our Saviours Resurrection, why doe they call it still the Sabbath, seeing that Christ did not altogether rest, but valiantly overcame the power of death? To which I answer;

Ans. First, That not onely Sectaries, but prudent and potent Kings, reverend and learned Bishops, and other orthodox Divines, have allowed of the word Sabbath for the Lords day, as the Testimonies premi­sed sufficiently shew.

Secondly, for the Dilemma, it is an absurd imper­tinency to the point in question; for the Question is of the appellation, and the Dilemma is made of the observation of the Sabbath: yet (as if it were not a [Page 144]squint-eyed and distorted Argument, but looked di­rectly to the title) I answer

1. To the first part of it, that to call a day Sab­bath, there is no necessity it should bee the same day on which God rested; for the name is given to it, not onely because of Gods example of rest, but also because of his ordinance of rest; for if he had not re­sted himselfe, but onely instituted a day of rest, such a day might significantly and sutably be called by such a name, as wee have observed. The Holidayes of the Jewes were so called (besides the Sabbath of weekly recourse); yet is not God said to have rested on them, nor did hee, for they were dayes of worke both to him, and to us.

2. The second part of it is, If they observe it as the day of our Saviours Resurrection, why doe they call it still the Sabbath; seeing especially that Christ did not altogether rest, but valiantly overcame the pow­ers of death? Which words are liable to the like ex­ceptions as the former: for the Resurrection contai­neth not the nature of the Christian Sabbath, but the occasion of it; nor is the day called Sabbath from Christs example and practice on that day, but from Christians resting from their secular affaires, for a re­ligious, gratefull, and solemne memoriall thereof.

Secondly, It is called Sabbath, with reference to the Creation, which was finished in sixe dayes, and Gods rest on the seventh; and to our duty to si­nish our secular affaires in the like number of wor­king dayes, and after them to rest as God did after his workes: but with reference to the Resurrection, it is called, not Sabbath day, but Lords day, because [Page 145]on that day the Lord of the Sabbath shewed his Lord­ship and Dominion over the Divell, death, and the grave, in breaking their bonds, and rising up (in despigh [...] of their power) when they had him at their greatest advantage, being under their Arrest.

And, for that hee faith our Saviour did not rest on the day of his Resurrection, wee may say with See B. White his examinat. of the Dialog. pag. 110, 111, 113. Bi­shop White, and his Ibid. Adversary also (for therein they are not adversaries, but agree well together) that though he were in action, yet did he not labour; for his glorifyed body had that ability and perfection in it, that all motions and actions were as pleasing to it as any ease or rest could be; and not onely that day, but all the dayes betwixt the Resurrection and Ascensi­on, hee was conversant in Sabbatary or sanctified employment, speaking of the things appertaining to the Kingdome of God for forty daies together, Act. 1.3. and though hee did not rest (nor needed it as wee doe) yet wee must. And if we may call the Sacrament of the body and bloud of Christ the Lords Supper, though wee take it before dinner, as Christ did not; wee may call our day Sabbath, since we rest, though he did not.

So this notable Dilemma, brought in with its two hornes, against the two syllables of the word Sabbath, hath not defaced one letter, but left it entire for a title of the Lords day; and Barkley hath but barked at it, not bitten it, to doe it any manner of hurt.

CHAP. XX. Master Braburne his objection of confusion in calling Sunday Sabbath, answered.

ob. 3 THe third objection may be that of M. Bra­burne, who chargeth the Appellation with confusion: M r. Braburns discourse, pag. 1. & 79. And in his def. of the discourse. p. 494. To call Sunday Sabbath day, is (saith he) as if a man should call Sunday Saturday; and what a confusion would this breed in time? M. Primrose Treat. of the Sab. or Lords day, part. 2. c. 6. pag. 123. For this name Sabbath is the proper & particular name of the seventh day, (i.e.) from the Creation; M. Brab. def. p. 43, 44, 522, 550. as John and Tho­mas are two proper names of two of Christs Apostles, so the Sabbath is a proper name to Saturday.

Answ. The comparison hath two parts; The ground of it; and the inconformity betwixt Sabbath and Sunday, which hee maketh to bee as much as be­twixt Sunday and Saturday, and no more.

For the first, Hee saith the name Sabbath is a proper name, as Sunday and Saturday are: which is not true; for Sabbath is rather a name of office, as King; then a proper name, as Edward, or James, or Charles; and therefore any day of religious rest, what day of the weeke soever it fell, was called a Sabbath: and so may the Lords day bee much more, because it succeeds the Sabbath of the old Testament, as a weekely day of rest (as that was, and other holidayes were not) and exceeds it too, in as much as the occasion of it, and motive to observe it is doubled.

Secondly, For his comparison, saying, That it is as great confusion to call Sunday Sabbath, as to call [Page 147]Sunday Saturday, hee will make it good, when he can prove, that the Sun and Verstegan seemes to derive the word Saturday from Seater an Idol of the Saxons, which hee saith, is fondly supposed by some to be Sa­turne. Versteg. restuut. of decayed Intelligence, cap. 3 p. 77. but most learned men take the name of Sa­turday from the Planet Saturne. Saturne are not two distinct Pla­nets; but that one may as well be cal­led by the name of the other, (as the Sunne Saturne, and Saturne the Sunne) as either Saturday or Sunday (when they be dayes of Rest) may be called by a name of Rest, Sabbath. In the meane time, it is but a Planetary or wandering comparison; so farre from truth, that it draweth neere to absurdity.

object. 4 But saith hee againe, Mast. Brab. discours. p. 200. The name Sabbath, and the time of the seventh day cannot be separated.

I answer, If that were true, it maketh nothing a­gainst us: for, wee apply it to a seventh day now, and to none else, though not to that seventh day, which was at first observed; and if hee say, that the name Sabbath, and that seventh day, which was Saturday, cannot bee separated (which is indeed his meaning) I say,

First, the name Sabbath may bee communicable to other dayes, though it were not separable from the Saturday: for, if the day had never been changed, yet other daies agreeing with it in cessation from worke, might, and did partake with it in the appellation of Rest. At this day we may find it so in the Ethiopicke Church, keeping both Saturday and Sunday holy, and calling them both Sabbaths, though with the distin­ction of Jewish and Christian, as wee shall pertinently note afterward.

Secondly, I say the name Sabbath, and the seventh day from the Creation, are separable: for, if Saturday [Page 148]may bee made a working day (as the Christian world acknowledgeth, both in position and practice: and Master Brab. himselfe, in his dispensation (whereof we shall speake in another place) confesseth it may) then the name of Rest, viz. Sabbath, may be separated from it, unlesse the day shall be called by a name quite con­trary to the nature and condition thereof.

CHAP. XXI. The objection of Judaisme, in using the name Sab­bath, answered and retorted: as also the reproach of the name, as from the Sabbatarian Heretickes, removed.

object. 5 BUt the Bish. of Ely his Treat. pag. 207. Bishop of Ely misliketh the name Sab­bath, for the perill of Judaisme, and the heresie of Judaizants. The name Sabbath (saith Mast. Dowe in his discourse of the Sab. and Lords day. p. 4. M r. Dowe) is Jewish: and (which is more) Doct. Pockl. Visit. Serm. p. 6. Doctor Pocklington saith, That Sunday was anabaptized after the mind of some Jew, hired to be Godfather thereof, and so called the Sabbath: And M. wonside. q. 3. of the Sab. ch. 12. p. 121. Master Ironside also objecteth, That in using the name Sabbath, we gratifie the Jewes in their superstitious obstinacy against Christ and his Gospel: for, they abhorre the name of the Lords day, as the greatest blasphemy, Ibid. p. 121. adding withall, that the ancient Christians fasted on Saturday, when the Jewes feasted, that they might be so farre from gratifying of them, as to be quite contrary to them.

To all which I answer, That many points of Reli­gion, both Jewes and Christians hold in common, and that onely is to be refused, as I wish, which is peculiar [Page 149]to them; but so is not the keeping of a day of religious Rest, nor the proper name of that Rest: if the word Sabbath did properly import sacrifices, or shadowes of things to come (as Doct. Heyl. hist. Sab. part. 1. c. 6. pag. 111. Doctor Heylin would have it) it might have some Jewish favour in the mouth of a Christian; but that it doth not. The word Altar hath a neerer reference to Judaisme and Popery; and yet they Doct. Pock [...]. Visit. Serm. pag. 28, 29. the title of another book of his is Altare Christia­num. p. 50.80 doth D. Heyl. in Antidot. Lincol. familiarly use it, and thinke there is no dan­ger of Jewish or Popish errour, by calling the Com­munion Table by the name of an Altar; but rather the discovery of a Bish. Whites Treatise of the Sab. pag. 207. perverse disposition of novell Sabbatari­ans (by the way I doe not approve of his words, but onely repeat them) to make scruple of that, while they call the Lords day by the name of a Sabbath, as Bishop White objecteth.

Secondly, Bish. White in his Treatise of the Sab. pag. 5. Bishop White, and Doct. Heyl. part. 2. p. 236, 237. hist. of the Sab. Doct. Heylin bring in the sayings of John Frith, and William Tindall, for the Churches liberty, to have chosen any other day then the Lords day, for religious Rest (the Jewes day not excepted) and the Apostles, and many Churches (since the Apostles) for three hundred years and more, kept Saturday holy every weeke, as well as Sunday (as Bish. Whites Treatise of the Sab. pag. 109. Bishop White alledgeth) and M. Primros. Treat. p. 1. c. 12 Master Primrose al­loweth a liberty to Christians to observe that day, and in it to give themselves to all exercises of our Christian Religion: and if any Holiday light upon a Saturday, no man is to make scruple, to observe it as an Holiday.

Besides, our Church commandeth (with the rest of the Decalogue) the reading of the fourth Comman­dement for sanctification; and this weekly, with a prayer for pardon of profanation past, and for grace [Page 150]for better observation in time to come: and if there bee no danger of Judaisme in all this, there is none surely in retaining the name of the Sabbath with ano­ther day then that which the Jewes solemnized.

Thirdly, to deny the name of the Sabbath to the day wee Christians celebrate, is rather Jewish: for, those that are Jewes indeed, or Jewish in opinion (as Mast. Brab. in his discours. pag. 44. Master Braburne was in this point) affixe the name Sabbath to Saturday; whence it is, that hee in his plea against applying the name to the Lords day, appealeth to the Jewes at Amsterdam, and elsewhere, who call Saturday the Sabbath day: Ibid. whereto (saith hee) I may adde the Jewes reckoning of the dayes of the weeke; Sa­turday they call Sabbath day, Sunday they call the first day of the Sabbath, Munday the second of the Sab­bath, &c. In which accompt (saith he) no day is cal­led Sabbath but Saturday; nor can the Jewes, or those that are Jewish, abide to have the Lords day to be cal­led Sabbath, because they would exclude it from all right and title to the fourth Commandement, as is plaine enough, by that wee have already noted out of Master Brab. and therefore that of Doct. Pockl. Visit. Serm. pag. 6. Doctor Pockling­ton before remembred, viz. That a Jew should bee the Godfather, and give it the name Sabbath (as hee saith) is a fancie, which both superstitious Jewes, and religi­ous Christians, will deny and deride.

Fourthly, let those that thinke to call the Christian weekly Holiday by the name of Sabbath, is Jewish, consider, whether it bee not now either Jewish or foo­lish, to call Saturday by that name, rather then the Lords day, since Sabbath signifieth Rest; and to say, that Sa­turday must now be a day of Rest, is Jewish: and if it [Page 151]bee a workeday (as wee take it) to entitle it with a name so contrary to work, is little lesse then foolish: especially, since wee have a day of rest, to which that name, with more congruity may be applyed.

For now to give Saturday (a workeday with us) that name of rest, and to deny it to the Lords day (wherein wee rest indeede) is as if wee should call the body of a deceased King by the name of a King, and deny that Royall title to the living per­son of his surviving Sonne and heire, the heire of his Crowne.

Lastly, For that which Master Ironside saith, of gratifying the Jewes by applying the name Sabbath to ours Lords day, and of their abhorring of the title Lords day, as the greatest blasphemy: I answer,

That wee shall gratifie the Jewes, and those that are Jewish, much more by giving up the name and title Sabbath unto their day, then by applying it to ours: for M. Brab. des. of the Sab p. 54. Master Braburne (when hee was most Jewish in this point) made his exhortations to Mini­sters and people, to refraine putting the name Sabbath day on the Lords day; and with forbearance of the name, hee requireth them Ib. pag. 55. & 288. to forbeare the use of the fourth Commandement: the name Sabbath day there­fore, and the fourth Commandement (saith hee) must goe unseparable together; hold the one and hold the other, Ibid. renounce the one and renounce the other also.

But for the name of Lords day, he was well enough pleased that it should be applyed to the day wee cele­brate: for when hee had exhorted to a forbearance of the name Sabbath, hee enforceth his exhortation by this reason: Ibid. pag. 54. Wee have names enough besides, wee [Page 152]may call it Sunday, Lords day, or First day of the weeke.

And which is more, hee was then (when hee did so Judaize in that point as never Christian did before him) so farre from being offended at the title Lords day, that hee pleaded for a right in it to the Jewes Sabbath; M. Brab. de­fens [...]. pag. 238. and in his dis­course, pag. 8. The Sonne of man, saith hee, is Lord of the Sabbath; wherefore the seventh day may bee truely called the Lords day. And if hee had beene a com­pleat Jew, and so would not have allowed Christ to be called Lord, yet it would have offended him more to heare the Lords day called Sabbath, then Lords day simply: For, the name Sabbath (in his conceipt) dig­nifieth the Lords day with too high and holy a title: M. Brab. his defence, p. 52. for, saith hee, it is as if one should rob the Mistresse of her Jewels, and bestow them on her Maid; or should take the Crowne off the head of a King, and set it upon a common subject (as before wee had occasion to ob­serve); For Saturday, saith hee (hee meaneth as the Sabbath) Ib. pag. 53. is as the King or Mistresse to the Lords day, which is Ib. p. 52. but a common working day in Gods accompt. And for that M. Ironside, cap. 12. of his quest. of the Sab. pag. 121. Master Ironside saith of the Christians crossing of the Jewes, in fasting on Satur­day, when they feasted, it was not generall; nay, the greater part of the Christian world, in Aug. Ep. 19. ad Hier. p. 81. Saint Augu­stine his time, did not fast on Saturday, as hee hath re­corded in his Epistle to Saint Hierom.

Ob. 6. Yet by keeping up the name Sabbath, some pretenders of piety cite many places of Scripture un­der that title, which may incline to Jewish rigour, and so cometh in the perill of Judaisme, which the Bishop of Elie seemeth to suspect in the former objection. [Page 153]Doctor D. Pockl. Vi­sitation Serm. p. 19. Pocklington more plainely complaineth of it, when hee saith thus, they must make a Sabbath of Sunday, and keep up that name, otherwise their many citations of Scripture ( mentioning onely the Sabbath) applyed to Sunday, will appeare so ridiculously di­storted, and wry neck'd, that they will be a scorne and derision to the simplest of their deluded Auditorie. And so doth M. Brab. def p. 53. Master Braburne in his Discourse; By tran­slating the name Sabbath from Saturday to Sunday, (saith hee) the common people, when they reade in the Scripture any thing of note touching the Sabbath day, they presently cast that in their mindes upon the Lords day, thinking it to bee meant of that. The like is obje­cted by M. Irons. Sab. quest. 3. cap. 12. pag. 121, 122. Master Ironside; The name Sabbath may be, and is become a snare to many weake ones, and especially in reading of the Scriptures: for wheresoever they finde the name Sabbath, they presently conceive it to bee spo­ken of the Lords day, and many times by this meanes fall into flat Judaisme, as appeares by their quoting of the old Testament in the question in hand.

Answ. First, This objection, if it have any weight in it, maketh more against the reading of the fourth Commandement in our Communion Book, and the Prayer annexed to it (for inclination of the heart to keep that Law,) then against the simple name or title Sabbath; for there is much more conformity with the Jewes in that, then in this; especially, as some ex­pound the Commandement, with particular limitati­on of it to the Saturday Sabbath; and whether it reach not also (in part) to prohibite the publick rea­ding of some parts of Canonicall Scripture, I will not determine.

Secondly, If any apply any place to our weekly holiday, which is peculiar to the Jewes Sabbath, he may as easily be answered by distinction of the Jewish and Christian Sabbath; as if from the name [ Altar] (much in use with some in our dayes) any should make inferences of Jewish Sacrifices to bee offered upon it: hee may bee stopped (which the Authour of this objection I thinke will not deny) by the distinction of a Jewish and Christian Altar, and application ac­cordingly.

Thirdly, To disavow the name Sabbath, would become a more dangerous snare to Judaisme; for that were to give up the fourth Commandement wholly unto the Jewes, both for title and tenure, (for with­out the title how can our Christian Holiday be in any good sense set upon that ground?) and to establish their day by the best Authority that can bee, viz., by a most holy and expresse law, as the Jewes as­sume, and some Christians too easily assent: And to leave our Lords day floting upon the uncertaine con­jectures of an Apostolicall tradition, as some account it: Who can tell, saith M r. Ironside, quest. 5. of the Sabb. cap. 20. p. 200, 201. Master Ironside, whether the Lords day (of which Saint John speakes) were the Lords day, which wee keepe, or Easter day; which Saint John and his Disciples observed, as it fell out, any day of the weeke, according to the Jewish sup­putation?

This (as I have In my histo­ricall part of the Sabbath. shewed) was a snare and scandall to M. Braburne, which made him relapse from Sun­day to Saturday. And if his Books were as commonly read as they are cunningly penned to this purpose, many more might bee taken in that snare at unawares, [Page 155]unlesse they were more soundly answered then yet they have been.

Lastly, There is a snare to profanenesse, as well as to Judaisme to bee shunned by Christians; but the ta­king of the name Sabbath from the Lords day (as those that most dislike that title would have it) may bee a snare to profanenesse, and that in a higher degree, then the Judaisme pretended: for they that most mislike the name Sabbath, as applyed to Sunday or Lords day, disavow both the honour and holinesse of the day, and would depose it from being a Queene, to make it a drudge, an ordinary workeday; and therefore with the name, they deny its right to the fourth Commandement, as the uncommunicable charter of a weekely holiday in the Jewish Church; whence will follow, that many will be more bold fa­miliarly to profane it: Therefore, in this respect also, there is more danger in refusing or forbearing the name Sabbath (when we speak of our day of religious rest) then in receiving or approving thereof.

Object. 7. Though Master Braburne accompt it too great an honour to the Lords day (as before wee have noted) to bee called Sabbath: yet the Christian Church hath observed some matter of reproach in it; and therefore hath shee called a sort of Heretickes, by way of contempt and censure [ Sabbatarii;] and it is a ready reproach, in the mouthes of many, to call them, as in disdaine, Sabbatharians, who put the name Sab­bath upon Sunday.

Answ. It is true: but first the Church condemneth them not for calling and holding the Lords day to bee a Sabbath, but Saturday; as the Ebionites did of old, [Page 156]and Master Brab. of late, and the Jewes doe to this day.

Secondly, though Heretickes have been so entitled from the name Sabbath, and some (who are not Here­tickes) be too forward to cast that terme in contempt upon their Orthodox brethren; yet the word is never the worse, or lesse honourable for that: for, there were Heretickes called Aug. de Hae­res. ad quod vul. haer. 39. p. 22. Angelici, Ibid. haer. 40. Apostolici, Ibid. haer. 34. pag. 21. Melchise­dechians, as well as Sabbatarii: yet the names of An­gels, Apostles, and of Melchisedech, are (for all that) sacred and venerable.

CHAP. XXII. The negative Argument, drawne from the Apostles, not using the name Sabbath for the Lords day, answered.

ob. 8 HOwsoever it bee lawfull to call the Lords day by the name Sabbath, yet the name wherewith the Christians have anciently christned Sunday, is the Lords day, and not Sabbath day: yea, the Holy Ghost (saith M. Ironside. quest. ch. 12. p. 120, 121. Master Ironside) doth every where in the New Testament call it the Lords day, and no where Sabbath; so did the Primitive Church in precedent times, for the first three hundred yeares; and so doe both Romane and Reformed Churches, who stile it Lords day, and not Sabbath day: wherein to vary from them, may bee justly noted of singularity & affectation; and if it be said, that religious persons call it Sabbath day, who speakes most religiously (saith he) the Apostles, the whole Church, [Page 157]or some private persons, of late yeares, is easie to deter­mine.

In setting downe his Objection, I have contracted three Arguments into one (abating from the number, not from the vigour of his reasons of exception) because the answer I shall returne unto them, will (for the most part) give satisfaction to them altogether.

The Bish. Whites Treatise of the Sab. and Lords day. p. 127. See the like. p. 135. Bishop of Ely maketh the like Objection: We Christians (saith he) observe a weekly Holiday, name­ly, Sunday, which, with the Apostles, we call not Sab­bath, but Lords day. He saith further, That the Lords day was not called Sabbath day by our Saviour, nor by any of his Apostles, or their immediate successors. It is farre different (saith Ibid. p. 201. he againe:) and the like hath M. Dow in his discourse. pag. 4. M r. Dowe, from the language of the Fathers, to stile the Lords day by the name of Sabbath.

The Sabbath, and the seventh day (saith M. Primrose Treatise of the Sab. or Lords day. part. 2. ch. 6. p. 132. M. Prim­rose, and he meaneth the seventh from the Creation) are indifferently taken for the same thing, and the one is the explication of the other; (to which purpose hee quo­teth many places of the Scripture) but our Lords day, saith Idem. Ibid. part. 2. c. 20. pag. 138, 184. he, wherein wee apply our selves to Gods outward service, is alwaies called in the New Testament, the first day of the weeke, or the Lords day, and not Sabbath: which name the Apostles, and first Beleevers had not failed to give unto it, if Jesus Christ had not so quali­fied and stiled it: but they never termed it by such a name.

Hereof, Master Broad in his Treatise of the Sabbath and Lords day (which was sent me in a MS. by M r. D. of B.) hath these words: M. Broad in his MS. Treat. of the Sab. and Lords day. p. 41. The Scripture never calleth the Lords day by the name of the Sabbath, neither any [Page 158]other (I beleeve) for the space of two hundred yeares and more since Christs time: and whether it were so cal­led by the Fathers (saith he) I know not: But the The Sove­raigne Anti­dote against Sabbathary er­rours. qu. 1. p. 5. Au­thour of the Soveraigne Antidote against Sabbathary errours, speaketh for a further compasse, and with a fuller confidence, thus: Concerning the name Sabba­tum, or Sabbath, I thus conceive, that in Scripture, An­tiquity, and Ecclesiasticall writers, it is constantly ap­propriated to the day of the Jewes Sabbath, or Saturday; and not at all (till of late yeares) used to signifie our Lords day, or Sunday. We may here recall to mind, what wee have said before out of Doctor Pocklington (though to another purpose, touching this point) Doct. Pockl. Serm. Sunday no Sabb. p. 21. No learned man, Heathen nor Christian, tooke the name Sabbath otherwise then for Saturday, from the begin­ning of the world, till the beginning of Schisme, which was 1554.

Lastly, Master Braburne (when hee was a Jew in his dis-affection of the dignity of the Lords day) plea­deth for continuing the word Sabbath to Saturday, and against applying it unto the Lords day, by the phrase of the M. Brab. def. p. 44. & 164. & 626. Scriptures, by the M. Brab. pag. 44. testimony of the Jewes at Amsterdam, and else-where, and of the M. Brab. pag. 44. Latines to this day, M. Brab. pag. 44. by all Latine Dictionaries, and so ends with an appeale to all M. Brab. pag. 44. Divines, if the word Sabbath be not used in Ecclesiasticall histories for Saturday.

Now the Objection is at the full (both for weight of exception, and the condition of persons that except against the title Sabbath, to the Lords day)

I will make a full, and (I hope) a satisfactory an­swer.

And first, I desire it may be remembred, what rea­sons [Page 159]have been formerly rendred, for the application of the name Sabbath to the Lords day.

Secondly, for the title Lords day, I have acknow­ledged it to be given (by the holy Ghost) to the day of our Saviours resurrection; and that others might do so, I have proved it also, though I dare not say, as M. Ironside. qu. 3. ch. 12. pag. 120. Master Ironside doth, that the holy Ghost doth every where in the New Testament call it the Lords day: for, it is more usually there called, the first day of the weeke, and but in one place, and but once called the Lords day, viz. Revel. 1.10. and if hee can shew it mee but once more, he shall gratifie me much.

Thirdly, for the negative exception against the name Sabbath, as the Bish. White in his Treat. of the Sab. and Lords day. pag. 127.135. Bishop of Ely maketh it, where he saith, With the Apostles we call our weekly Holiday not Sabbath, but Lords day; the Lords day was not cal­led Sabbath by our Saviour, nor by any of his Apostles (saith Bish. White. Ibid. he) and thence inferreth a conformity in our Christian phrase. If that be a good reason, wee must not call it Sunday: for, the Apostles called it no more Sunday, then they called it Sabbath; and the Primitive Fathers very seldome so termed it: and yet in our Churches Liturgie it is usually called Sunday, and sel­dome or not at all Lords day, as before hath been ob­served.

Fourthly, it may bee pertinently noted to this pur­pose, that for the same thing (in one age) one word may be more in use, in another age another, as wee see by 1 Sam. chap. 9. ver. 9. Before time in Israel, when a man went to enquire of God, thus he spake: Come, and let us goe to the Seer; for, hee that now is called a Prophet, was in old time called a Seer.

Where you see the same men, that is, men of the same profession, were not alwaies of the same deno­mination, not called by the same name: for, in the for­mer age they were called Seers, who in the later (which was the present time when that booke was penned) were called Prophets: so that day, which in precedent times was commonly called by one name, in after ages may bee called by another. Master I­ronside telleth us, that Antiquity ever used one of these foure names for the holiday of Christians; Sun­day, not from the Sun in the Firmament, but from the Sunne of righteousnesse with healing in his wings; or the day of light, for the Sacrament of Baptisme, called the Sacrament of illumination; or the day of bread, not from holy bread, (as the Papists now use it,) but from the Sacrament of the Supper administred every Lords day; or the Lords day, which doth and will continue to the worlds end.

He might have added a fifth, or rather have brought in as the first and most ancient, the first day of the week; which, though it were the first, and hath the best Au­thority for it, as being mentioned by all the foure E­vangelists, was not used by any Profession (whether of orthodox or hereticall Christians) in any age since, but by the Brownists of late: and though nothing bee more usefull or usuall then light and bread, yet those names of light and bread are quite out of use for the denomination of the weekly holiday of the Christians,

CHAP. XXIII. Though neither the Apostles, nor the ancient Fathers cal­bed Sunday Sabbath, we may; and the reasons why.

6. TO answer more particularly, touching the title which the Church anciently used, to sig­nifie this day; I confesse, that in the holy Scriptures, and in the Writings of the ancient Fathers, the word Sabbath is familiarly set upon the Saturday, the old weekly holiday of the Jewes: but that therefore the Christians weekly holiday should not now be called by that name, is an inference which I may justly deny, since there was an especiall reason of the distinction of those two dayes, in those times, by the titles Sabbath and Lords day, which now is not of force.

For it is acknowledged by those that took excepti­on at the word Sabbath, as set upon the Lords day, that both those dayes were celebrated with solemne Assemblies in many Churches in the primitive times. The primitive Church (saith Bish. of Elic his treat. of the Sab. pag. 71. Bishop White) which had Jewes and Proselites in their Christian Assemblies, made the Saturday of every weeke an holiday, upon the same reasons the Apostles had formerly done: And the reasons (which he noteth out of Existimo veram & Germanam causam fuisse, quòd cum primum inter fratres & Judaeos disseminani Evangelium coepisset, nollent, aut certè non auderent ceremonias omnes Judaicas rescindere. Sic Alb. obser. in Optat. & Concil. Carthag. Al­baspin his observation upon Optatus, and the Councell of Carthage) were, because, having Assemblies mixt of Jewes and Gentiles, when they begun the promulgation of the Gospel, either they would not, or they durst not abolish or cancell all the ceremonies of the Jewes.

Hee might have made his reason more particular, and withall more pertinent, from the Sabbath it selfe; as that (on that day) the Jewes being accustomed to assemble themselves together, they would then bee more willing to meet; and the Gentiles being now converts, would easily joyne with them, having no holidayes of their own to pitch upon, but such as were stained with odious idolatry; and so the Apostles had the better opportunity to sow their sacred seed in lar­ger fields, with better hope of greater fruit. And after­ward the B. of Elie, Ib. p. 189. Bishop sheweth how long this double de­votion of Christians was in use; The Apostles, saith he, and likewise the successors of the Apostles (for many ages, at least three hundred yeers) in some Churches kept holy the Saturday in every week, as well as the Sunday. D r. Prid. (who is brought in by the Translator of his Le­cture, as not well affected to the title Sabbath for the Christians holiday, having said, that Christ ascended up on high, and left behind him his Apostles to preach the Gospel) asketh, D. Prid. Lect. Sect. 6. p. 24. English. And what, did they not keep the Jewish Sabbath without noise or scruple, and gladly teach the people congregated on the Sabbath dayes? nay more then this, did not the primitive Church designe as well the Sabbath day as the Lords day, to sacred mee­tings? Little doe you know (saith M. Breerwood his first treat. against M. Byf. pag. 77. & MS. pag. 48. M r. Breerwood to M r. Byfield) if you know it not, that the ancient Sabbath did remaine, and was observed together with the Lords day by the Christians of the Easterne Church, three hun­dred yeers and more after our Saviours Passion.

And D. Heyl. Hist. Sab. part. 2. c. 2. pag. 56. & c. 3. p. 57. Doct. Heylin hath an observation out of Ba­sil, That the Christians assembled foure times a week, and Saturday, and the Lords day were two of them: and of [Page 163]these two, the observation was more generall then of the other, both for time and place, both while the A­postles lived, and after their decease: which I note ra­ther for the Jewes day (for the present) then for the Lords daies sake; for that belongeth to another place.

To these Testimonies (most what of the adverse party assenting to that which will inferre their convi­ction for application of the name Sabbath) I will an­nexe other evidences, both for the Apostles time, and for some succeeding ages of the Church.

First, for the time of the Apostles, their practice for religious and solemne Assemblies on the Jewes Sab­bath is plaine, in the relation of their acts by St. Luke, whereof they that doubt may reade their owne reso­lution, and receive satisfaction in Act. 13. ver. 14, 42, 44. Act. 16.23. and chap. 27. ver. 2. besides other pla­ces.

Secondly, from the Apostles time untill the coun­sell of Laodicea, which was about the yeare 364. the holy observation of the Jewes Sabbath continued, as may be proved out of many Ignat. [...]p. ad Magnes. p. 77. edit. Vedel. A­thanas. tract. de semente So­crat. Scholast. hist. lib. 6. ca. 8. & ca. 29. Centuriat. Cent. 406. col. 410. Concil. Laod. can. 29. tom. 1. concil. pag. 300. edit. Bin. 1636. Paris. in lib. qui inscrib. Canon Apost. & Sanctor. Concil. 4. per Jo. Tilium Hospin. de orig. Festor. Christian. cap. 9. Authors; yea (notwith­standing the Decree of that Councell against it.) a­bout the yeare 380. Quibus oculis diem Dominicum intueris, qui Sabbathum dedecorâsti? an nescis hos dies germanos fratres esse? si in alterum injuriosus sis, in alterum impingis. Greg. Nyssen. de castig. in cos qui aegrè ferunt reprehens. Greg. Nyssen passionately com­plained of the violation of the old Sabbath (as an holy brother to the new Lords day) questioning the profa­ners of it thus: (as the Bish. Whites Treat. pag. 80. Bishop of Ely brings him in) With what face (saith he) dost thou looke upon the Lords [Page 164]day, who hast dishonoured the Sabbath? Knowest thou not that they are Germane brethren, and that thou canst doe wrong to neither, but thou must be injurious to both?

But (saith the Bish. of Ely his Treat. of the Sab. p. 72. Bishop) Saturday was not made a weekly Holiday universally in all Primitive Churches: for, Cent. 4. ch. 6. col. 477. at Rome, Alexandria, and throughout Africa it was a work day. To which I answer:

First, that though Saturday were not universally kept as an Holiday in the Primitive Church; yet it was observed as a sacred time, and noted by its ancient name in so many places (and I thinke I may say in most, for the Easterne Church) for divers hundred yeares after Christ, as the places fore-cited in the mar­gin shew. So that then, to have put the name Sabbath upon the Lords day, had been to speak with confusion, unlesse some other terme were added to it, for distin­ction sake.

Secondly, for the Churches specified by the Bishop, viz. the Churches of Rome, Alexandria, and Africa, I answer: first for Rome;

First, that there might bee some especiall reasons why they kept not holy the old Sabbath (as the Eastern Church did) and that either, because they had a reli­gious respect to Wednesdaies and Fridaies, Hieron. com. in [...]p. ad Galat. c. 4. as Saint Hierome sheweth, more then the Easterne Church had.

Secondly, or because the Jewes and the Romanes were (by the warres betwixt them) become most odious to each other, as appeareth by the history of Joseph. de bello Jud. l. 6. [...] 26, l. 7. c. 18. Josephus and otherwise (as I have observed in mine historicall part of the Sabbath) though now (which I point at but for a glance by the way toward the Po­pish [Page 165]Metropolis) they bee better accepted at Rome, then the best Christians, who are not suffered there to live, while the Jewes are S r. Ed. Sands his Relat. pag. 218. edit. 1632. toler ated to trade in usury, straining it up upon Christians after eighteene in the hundred, whereas halfe that summe in a Christian is not allowed.

Thirdly, Though the old Sabbath were sleighted at Rome, it was not so farre out of request, but that elsewhere, even in Italie, it was sociably observed with the Lords day, and that in Millaine, and there by Crastino die Sabbati, & Do­minico, de ora­tionis ordine dicemus. Amb. de Sacr. l. 4. c. 6. Saint Ambrose, and the people of his Church, to whom (it seemes by what hee saith in his discourse of the Sacraments) hee preached as well on the one day as on the other.

Secondly, For the Church of Alexandria, we have cause to conceive, that there the old Sabbath was ob­served: for the Centurists observe (out of Athanasius who was Bishop there) a saying of his to that purpose, Cent. 4. col. 410. q. Wee assemble on the Sabbath day, saith hee, not as if wee were infected with Judaisme; but therefore wee meet together on the Sabbath, that wee may worship the Lord of the Sabbath; which in part is acknowledged by the B. of Elie his Treat. of the Sabb. p. 72. Bishop of Elie, where hee observeth, out of Athanasius his Tractate de semente, That the Saturday Sabbath was so observed, that it was not prohibited.

Thirdly, For Africa, Saint Augustine (since hee was an African Bishop) may informe us by that hee hath in the 91. Psalme, where, treating upon it as the text of his Sermon, Hodiernus dies Sabb. est. Aug. in Psal. 91. tom. 8. part. 1. pag. 158. hee saith; this day is the Sab­bath: if it were the Jewes day, on that day he prea­ched to the people, and they had an holy Assembly on that day, with conformity, it is like, to other Chur­ches) [Page 166]for hee calleth it the Sabbath, as a day designed to holy duties, and (as it is like) with conformity to other Churches; if it were the Lords day, hee called that the Sabbath; and so the title is authorised by his Testimony.

But whatsoever become of these Allegations, or however they prove (for force or feeblenesse) certain it is, that the Decree of the Councell of Concil. Laodi­cen. can. 29. Ca­ranz. sum. con­cil. p. 190. Bin. tom. 1. p. 300. Laodicea (about the yeare 368.) prevailed not so far, as quite to put downe the observation of the Saturday Sabbath, though to Si inventi fuerint Judai­zare, i. e. non operando in Sabbato, & non praepo­nendo diem Dominicam eidem diei, A­nathema sint. Ibid. Sabbatize with a Jewish cessation were for­bidden upon pain of an Anathema: for, in time of Pope Gregory the Great, there were some who had it in too great honour, and religious reverence; but by this time, the Lords day had so farre advanced in estima­tion above it, and in operation against it, that Greg. [...]p. 3.11 hee is almost as sharpe with them, who were precise obser­vers of the Sabbath with the Lords day, as Ignatius was with such as combined them both in superstitious abstinence, or fasting: Gregory held those who observed the old Sabbath, to bee Perversi spiritus homines die Sabbati operari prohibent; quos quid aliud nisi Antichristi Praedi­catores dixerim. Greg. [...]p. ex Regist. l. 11. c 3. fol. 452 p. 1. col. 2. Antichristian; and [...]. Ignat. ep. ad Phi­lip. pag. 45. Ignatius termed those who fasted on the Lords day, or Sabbath (one day excepted) the killers of Christ. So in his Epistle to the Philippians.

But for all that of the Laodicean Councell, and this of Gregory, the Sabbath was in some places up­held with the sacred services, not onely as that Sabbat is evangelia cum al [...]is Scripturis legenda esse censemus. Con­cil. Laod. can. 16 pag. 180. Councell decreed for the reading of Scripture (for that day) but as with an equall respect to the Lords day, which the Ibid. can. 29. Councell forbad; and so it is to this [Page 167]day in the Ethiopicke Churches, as Quod autem Sabbat [...]n aequè ac diem Dominicum ab opere immune habent, id non est argumentum Judaisini, sed veteris Christianismi; quot enim Canones sunt qui ve­tant Sabbato opus facere: Joseph. Scal. de emend. temp. l. 7. p. 683. Joseph Scaliger sheweth, which hee will have to bee no argument of Juda­isme, but of ancient Christianity: for how many Canons, saith hee, are there to forbid men to worke on the Sab­bath day, meaning the Saturday?

I wish hee had set downe how many; some I have met with, but not many; and of those, that which is pretended to be of the greatest Authority, is (in true judgement) of least accompt, viz. that of Clement. const. Apost. l. 7. c. 24. Clement, published in the name of the Apostles, which com­mands to keep holy the Sabbath day in memory of the Creation, and the Lords day in memory of the Resurre­ction; which, if Clement had received from the Apo­stles, the Romans, it is like, would (which they did not) have received it from him: for they reckon him for one of the prime successors of S. Peter in the Bisho­prick of Rome.

The summe of these observations concerning sa­cred Assemblies twice a weeke, viz. upon Saturday the old Sabbath, and the Lords day the new, (begun by the Apostles, for the quicker progresse of the Gospel, and better advantage of devotion, and conti­nued by Christians in after ages, after their examples) is this;

In the primitive times the Lords day was seldome called the Sabbath, because then the old Sabbath of the Jewes was religiously observed with solemne As­semblies; and while, and where two dayes were so solemnized ( i. e. Saturday and Sunday) it was sit to call them (for distinction sake, and to avoid confusion) [Page 168]by severall names: and good reason that the Satur­day, having, for some thousand of yeers, had posses­sion of the title Sabbath, when yet the Lords day, or Christian Sunday, had never shined in the world, should be called the Sabbath, rather then any other day; and that the Lords day should rather be called by another name, then by that.

But now, at least among us who use the day which was the Jewes holiday, not as a Sabbath, or a day of rest, but as a workeday; now, that some Jewishly, some prophanely affected, doe deny the name of Sab­bath to the day wee celebrate, to supplant the support of it by the fourth Commandement, (not as it is the Lords day, but as one of the seven) there is no danger of confusion by calling the Lords day the Sabbath, but due caution thereby given against such conceits as tend to impeach the preheminence thereof.

CHAP. XXIIII. The objection taken from the use of the name Sabbath in Histories, Dictionaries, and the Roman and Re­formed Churches, answered.

NOr is it any thing to prejudice the preheminence of the title Sabbath among us, that Latin Au­thours (whether of Histories or Dictionaries) take the word Sabbatum usually for Saturday, (as M. Brab. his defence, p. 44. Master Braburn hath objected) since so long a custome of the Sabbaths observation upon Saturday, both in the Jew­ish & the Christian Church, might easily prevail with many Writers, to take the terme as they found it in [Page 169]familiar use before their time, wherein they might be more facile, while they suspected none advantage would be made of it against the truth.

But if from that facility of phrase exception be ta­ken against the right of the Christians weekely holi­day (though a day of rest) to the name Sabbath, a name of rest, then we must have recourse to the proper sense of the word, and correspondence of the thing, and ra­ther speake according to both, then to the improper and abusive application of it, though customarie or usuall.

And as for the word Catholick, though many Pro­testants have familiarly called the Papists by that name; yet since they have insolently gloryed in it, and perversely inferred from our use of it (agreeing with their usurpation) that wee that call them Catho­licks, doe (by consequence) confesse that our selves are Hereticks, who are opposite to them, as Coqueus concluded from King James his courteous charien­tismes, in the use of that title: it is requisite that wee take it according to the right sense and significa­tion which it properly importeth, and so to deny them, and affirme our selves to be Catholicks; as the learned and judicious Chamier hath done, who in his controversies continually calleth the Protestant tenets and arguments by the name of Catholick; and the contrary Popish, or the doctrine, arguments, or obje­ctions of the Papists.

So, since the name Sabbath is impertinently ap­plyed to the wrong day, and wrongfully with-held from the right, with purpose to impeach the tenure of our Christian Sabbath by the fourth Commande­ment, [Page 170]wee must not so much regard how it hath been rightly used in former times (while Saturday was al­lowed and observed for a Sabbath, or day of rest) or how the tyranny of custome hath carryed the name along (where there is no realty to answer it) as what it properly signifieth, and how that propriety of sig­nification now belongeth rather to our day which we celebrate, with religious rest, then to the Jewes day, which we hold not for an holiday, but for a workday, as the other dayes of the week allowed and imployed in secular labours; and wee must inure our tongues with correspondent titles to make mention of them.

And for the proper signification of the word, wee may appeale more pertinently and truely, then Ma­ster Braburn could, to all Dictionaries in all languages, which render the word Sabbath (according to the [...] Sabbatum à radice [...] cessavit, quievit, destitit, is dies quietis Hebraeis est septi­mus, vel dies Saturni; Christianis verò est primus, vel Solis. So Schindler Pentaglot. pag. 1801. col. 1. He­brew originall) by rest, repose, or cessa­tion from bodily labours.

And though it bee usuall with them to take the terme rather according to custome then to truth, and to apply it to Saturday, the day of rest which anci­ently was, but now is not, (many of the So Thomasius word for word, fol­loweth Morelius in exposition and application of the name Sabbath. later transcribing what they find in the former); yet Sabbath a day of rest, among the Jewes celebrated on Saturday, a­mong the Christians on Sunday, or the Lords day. Minshei Dictiona­rium. 10437. some more wisely and warily distinguish the name, and render it according to the difference of time, first to Saturday, and then to Sunday: for that day first, and for a long time had; and this now hath, and shall have the honour of a sacred Sabbath untill the worlds end: and therefore, if it bee fit, to speake [Page 171]rather according to the tenour of things, as for the present they are, and in perpetuity they shall bee, then as formerly they were, but now are not, and must be no more: when wee render the word Sabbath with­out distinction and difference of times, wee should rather say according to Cotgraves French Dictio­nary, verb. Sab. printed 1632. the French Dictionarie, that the Sabbath is Sunday, then, as Master Braburn would have it, Saturday.

Ob. But then it will bee said, though wee may differ in phrase and forme of speech from the primi­tive times, because wee differ in practice from them, wee should not so dissent from the Churches of later ages, who have left off the observation of the Jewish Sabbath, and with it the word Sabbath also. Wee of the reformed Churches, saith M r. Ironside quest. 3. cap. 17. pag. 121. Master Ironside, should not forsake the Roman Church, but where necessity doth in­force us; for then wee are guilty of the schisme made in the Christian world: Ibid. neither should we vary from our selves so much as (were it possible) in a sound or syllable, for then wee may justly bee noted of singularity and affe­ctation: but both the Roman Churches, and all the Re­formed, use to stile it the Lords day, not Sabbath day: Ergo, &c.

This Argument is made up of three particulars, whereof there is not one, but it is liable to reasonable exception.

The first is, That there should bee a strict union betwixt the Church of Rome and the Reformed, and betwixt other reformed Churches among themselves; except where necessity doth enforce a difference.

Secondly, That to differ (except in such a case) [Page 172]from the Romane Church, is to become guilty of Schisme; and from the Reformed, is to bee guilty of singularity and affectation.

Thirdly, that to stile the Lords day Sabbath, is to make our selves obnoxious to the charge of both. Whereto I answer:

First, that not to allow one Church to differ from an­other (but where necessity doth inforce) is to take away the Christian liberty, which God hath granted to his Church, contrary to the 34. Article of subscription, which runneth thus: It is not necessary, that traditions and ceremonies be in all places one, or utterly alike; for, at all times they have been diverse, and may be changed (according to diversity of countries, times, and manners) so that nothing be ordained against Gods Word: and a little afterward, every particular or nationall Church hath authority to ordaine, change, or abolish Ceremonies or Rites of the Church, ordained onely by mens authority. And accordingly we find them exercising their power in varieties of Rites and Ceremonies: for, the ancient Die Domi­nico jejunare nefas ducimus, vel de genicu­lis adorare. Tert. de Coron. milit. c 3. tom. 1 pag. 747. quo­niam sunt in Dominico die quidam adoratione genua flectentes, propterea utique statutum est à sancto Synodo (quoniam consona & conveniens per omnes Ecclesias custodienda consuetudo est) ut stantes ad orationem vota Domino reddamus. Concil. Nicen. 1. can. 20. apud Caranz. sum. Concil. pag. 109 edit. 1633. in 8 no. & Bin. tom. 1. pag. 345. edit. Paris. 1636. Die Dominico, & per omnem Pentecosten. nec de geniculis adorare, & jejunium solvere. Hieron. advers. Lucifer. tom. 2. epist. p. 140. So also in a Councell of Towers. an. 813. can. 57. Patr. Symps. hist of the Church lib. 4. pag. 557. Church (for many hundred yeares) partly forbad, and partly forbore kneeling at prayer all the Lords daies in the yeare, and all the daies betwixt Easter and Whitsuntide: the later Churches neither forbad nor forbore it.

The Popish Church keeps the celebration of our [Page 173]Lords Nativity, and other Holidaies (according to the Gregorian Calendar) ten daies sooner then the Reformed, especially in England, Scotland, and Ire­land. And in many other points they differ besides these, which are not of necessity, as (if necessity requi­red) might bee abundantly manifested out of William Durandus his Rationale, and John Steph. Durantus his three bookes de Ritibus Eccles Cathol.

The Reformed Churches differ among themselves in many particulars. For instance, we in England ob­serve more Holidaies then the Transmarine Chur­ches, more then his Majesty that last was required to be kept of the Church of Scotland, by the Articles ena­cted at Perth, an. 1618. our Church of England hath a Canon for the Crosse after Baptisme, and bowing at the name of Jesus, many Reformed Churches have none for either of them: and in England, Cathedrall Churches differ from most others, in the use of Copes, Organs, prick-song tunes, and many other waies besides. Of these, with the rest of the differences, we may say they are such, as no necessity doth inforce; yet will not Master Ironside (I suppose) be forward to charge the later Church in departing from the former; nor the Reformed, in dissenting from the Romish; nor the English, in differing from the Scottish Church; nor Cathedralls, in varying from other Churches (for such particulars) with schisme, singularity, or affectation: Which I doe not mention with any mind to maintain any thing that is amisse in the different manner of Ca­thedralls from other Churches; (for, I wish rather a reformation, then a ratification of them as now they [Page 174]are) but to give fit instance against Master Ironside his position.

Secondly, I say, and shall (where it is requisite) prove it, that neither the Romish, nor many of the Re­formed Churches out of England, are so Orthodox in the Doctrine of the Sabbath in particular, for the ex­plication of the fourth Commandement, as they should be, and as the Churches of England and Scot­land are; and it is no marvell, if their dialect be like unto their Doctrine.

Thirdly, it is too late to impute schisme, singularity, or affectation to the word Sabbath, when the use of it is justified by such both reasons and authorities, as have been produced; and when not onely persons of chiefe preheminence so call it, but that it is as well re­ceived into use by most, as approved by the best, as hath been observed.

Fourthly, for the Reformed Churches, the Walden­ses, who first separated themselves from the Church of Rome (as the Whore of Babylon) called the Lords day Sabbath, and that so familiarly, that nothing was more usuall among them, as a learned Doct. Twisse in a MS. of the Sabbath. Doctor hath observed of them.

Fifthly, wee must not accompt it schisme, singula­rity, and affectation, to conforme rather to our bre­thren about us, then to either brethren or adversaries that are separated from us.

Sixthly, nor are wee more liable to exception of schisme, singularity, or affectation, by using the word Sabbath for Lords day, then by putting Sunday for it (the most usuall name in our Service Booke) which is [Page 175]as unwonted a word in the reformed Churches as the word Sabbath is, and hath been Pope Silvest. See Polyd. Virg▪ de invent. rer. lib. 5. c. 6. forbidden by the most Cathedrall Doctor of the Popish Church, with more probability of reason then hath been urged by way of exception against the name Sabbath.

CHAP. XXV. The objection taken from the Statute, and language of Lawyers, answered.

THere remaine yet two objections more, and but two that I have read, or can call to minde, which are brought in by Master Broad M r. Broad his 3 d. quest p. 22. marg. in his printed book of three questions: the one is, That a Processe to ap­peare die Sabbati, is meant and understood [ upon Satur­day]: The other in M r. Brad his 2 d. MS. p. 18. marg. another book of his, (which is yet a MS.) wherein saith hee, the last Parliament may well bee thought to dislike the name Sabbath as to the Lords day; for neither in the title of the Act which is for the keeping of the Lords day, nor yet throughout the body thereof is this name used, though the heathenish name Sunday be in both; yea, and though the Comman­dement read in the Church, speaketh of sanctifying of the Sabbath.

Hee might have alledged two Acts of two Parlia­ments: the one, anno 1. of King Charles, chap. 1. The other anno 3. ch. 1. In the former whereof there is the name of Sunday in the title of the Act, though not in the body of it (as in the Statute, anno 5. & 6. of King Edward the sixth, chap. 3. pag. 133. of the Stat. at large) and the name Lords day once in the title, and thrice in [Page 176]the body of the Act: and in the later Act, they are each of them named once in the title, and once in the body of the Act, but the name Sabbath not at all.

Whereto I answer, first for the Processe; concer­ning which I say,

First, That such a Processe might be taken up when there were many Jewes, and much Judaisme in the Land, as in the reignes of many of our Popish Kings; which gave occasion of warrant in contracts and bar­gaines against Jewes by especiall mention, who kept a foot the name and observation of the old Sabbath: and so it might bee then (as in the dayes of ancient Fathers) a word of distinction betwixt the Jewish and Christians holiday. Or,

Secondly, If not for that reason; yet the use of the name in that sense (having obtained such generall passage in the times precedent) might bee a motive to the Lawyers to continue it, though the reason which began it descended not so low as to their age: as wee call an houre-glasse in Greek and Latin, Clep­sydra, which signifieth the stealing away of water drop by drop, from one bottle to another, (for at first it was made to measure time by water, though now it bee made to run with sand only.)

Thirdly, Their Processe being Latine, haply they made choice rather of that word which had in it some relish of Religion, both among Jewes and ancient Christians (and so hath the word Sabbath), then of that which was (for that language) in a manner meerly heathenish, to wit, Saturday; and though the word Sun­day (which is originally heathenish as wel as Saturday) be used in our Church Liturgie, yet we call the Lords [Page 177]day Sunday, not from the Sunne in the Firmament, but from the Sun of Righteousnesse, Mal. 4.2. as hath been formerly observed: the word Saturday is not capable of a signification so sacred and sutable to the person of our Saviour, the Lord of the Sabbath.

Fourthly, Though the Lawyers did in their Latin writs use the word Sabbath for Saturday, yet they did neither forbid nor forbeare to use it of the Lords day in French and in English; as in Fitzherberts natura Brevium it is said, Pleas cannot be held upon Quindena Paschae Que est le Sabot, jour. Fitzherb. natur. Brev. fol. 17. , because it is the Sabbath day: whereby not Saturday, but Sunday, or the Lords day must be meant: for on the Saturday it was lawfull not onely to hold Pleas, but to keepe Markets, as Judge Fairfax (in the Prior of Lantonies case) resolveth, viz. Devant le Incarnation le Sab­badi suit le Sabat jour, & solenize mes ore est change per les eglise at jour demain, &c. the yeer book 12. of Ed. 4. b. That before the incarnation, Saturday was the Sabbath day; but since it is changed by the Church into the Lords day, that day is to bee kept holy, and Markets may bee kept upon the other. And in Sir Edward Coke his first part of the Institutes of Litle­ton, resolving what day is not dies Juridicus, he saith, In Sir Edward Coke in that first part of his Institutes, lib. 12. c. 11. Sect. 2. of Villenage, pag. 135. cal­leth it [...]oure times the Sabbath day in this page. all the foure termes, the Sabbath day is not dies Juridicus: for that ought to be consecrated to divine service: and in his Reports in the case of the Citie of London, it is said, Le jour de Sabaoth (so it is written for Sabbath) solemnit. Ex­cept Cokes reports. part. 8. p. 127. a. That every day in the week is a Market day, the Sab­bath day (by which is understood the Lords day) onely excepted. And in Machellies case, who being arrested on the Sunday, slew the Sergeant; it was objected against the Sergeant, Le jour de soleile est le Sabbath. Idem Ib. part. 9. p. 66. that Sunday [Page 178] was the Sabbath day, and answer made, that no judi­ciall act may be done that day, but ministeriall may. In this instance is both the word Sunday and Sabbath for the same day.

And those two, and a third, are all of them by an eminent Sir Jo. Finch in his first book of the Law, cap. 3. p. 7. Lawyer, (it is Sir John Finch) in one side of a lease indifferently used for the day wee Christians celebrate: and another bird of the same golden fea­ther (Master Henry Finch) in his Nomotechnia, shew­ing (besides the lawfull use of the name Sabbath for the Lords day) the separation of it from secular affaires, Si le jour del returne, vel si le primer ou darraine jour del terme hap sur le Sabaoth, jour donque se jour procheine en suaul server en lin de ceo. So Master Hen. Finch in fol. 52. in which edition the fi­gures are mis-reckoned; for on that lease is set num. 58. which com­meth twice, but the former should be 52. as I have cited it. saith, If the day of returne, or the first or last day of the terme happen upon the Sabbath day, (by which must needs bee understood the Lords day) then the day next ensu­ing shall serve, or bee kept in stead thereof, for the beginning of the terme, or day of returne.

Now to answer to the objection taken from the Acts of Parliament, I say,

First, That in the M. Pultons Abridgement, fol. 134. p. b. Parliament of the 19. of Queen Elisabeth, cap. 13. which is of Hats and Caps, the name Sabbath is used for the Lords day.

Secondly, For the Act fore-cited, concerning the observation of the day wee Christians keepe, giving it the name of Lords day, or Sunday, not of Sabbath; I answer, That I have heard a M. Ed. Whit­by late Recor­der of Chester. Parliament man (of eminent note in his time) say, that the bill was penned and passed in the Commons House in the name of the Sabbath day; and I have read, that (when an Act was made for reformation of abuse by profa­nation [Page 179]of the Sabbath) In a MS. of Doct. Twisse concerning the Sabbath. Doct. Lake Bishop of Bath and Wells, was somewhat eager to have it called by the name of Sabbath: and it had not been the worse, if that re­verend Father had been allowed as a Godfather, to give the name and title in the Statute.

Thirdly, though some prime persons of the upper House thought it fit (in the Act) to make use rather of the word Sunday and Lords day, then of the word Sabbath; it doth not follow, they disallowed or con­demned the use of that word: for, they were not ig­norant of his Majesties Proclamation and Briefes (calling our weekly Holiday by the name Sabbath) nor how the name and day were incorporated into our Communion Booke, with a prayer at the end of the fourth Commandement, for pardon of pro­fanation past, and for grace to shun the like in time to come; nor that that Commandement, as well as the rest, was a part of the common Catechisme, pre­scribed for the instruction of children before their con­firmation.

Fourthly, they might haply mention the day wee observe for a Sabbath, by the name of Sunday, because that name was used in the Statute of the 5. and 6. Stat. 5. & 6. Ed. 6. c. 3. p. 133 of Edward the sixth, wherein it was enacted, that all Sundaies in the yeare should be kept holy, and by the name Lords day, because that is the name which S. John giveth it, Revel. 1.10. and which the Latine Church most used, to distinguish it from the Saturday Sabbath; and for the name Sabbath, they might at that time for­beare it.

First, because these two names (chosen for these [Page 180]reasons) were sufficient to make it well enough known unto all.

Secondly, because the name Sabbath in the Com­munion Booke was like to bee upheld with so much honour and reputation (so long as the fourth Com­mandement is a part of the Liturgy and Catechisme, and both of them are in force and use) that there was no such need to grace it with a particular mention in the Act, as the other two titles; yet if all three had been brought to a serious consultation for the choice and use of one above the rest, the name Sabbath of right might have had the preheminence; and so much I hope to manifest in the next Chapter.

CHAP. XXVI. A comparison of the names Sabbath, Lords day, and Sunday, with a resolution of the Question for the name Sabbath, as the best, and fittest to be the most usuall title of our weekly Holiday.

THough all the three names be lawfull enough, and may each of them (as just occasion requireth) bee used, without either sinne or scandall (if there be not more fault in the mind of the speaker, or hearer, then in the words themselves) yet since they are not all at such an equipoize for sense or acceptation, but that there may be observed a preheminence among them, which may incline the custome of speech to one more then to another, thereafter as it is apprehended, when the name is uttered or heard: It will bee a matter of [Page 181]some use, to observe the importance and prelation of these names, so farre as to resolve, which of them in our Church and age is most sit to become most com­mon among us.

Names are of chiefe accompt for these seven parti­culars:

First, for Antiquity: secondly, for Authority: third­ly, for Significancy: fourthly, for Facility to the speaker: fifthly, for Acceptability with the hearer: sixthly, for Frequency: seventhly, for Efficacy.

First, if we compare them for Antiquity, the name Sunday (in the language of the world) is more ancient then Lords day, the name Lords day (in the lan­guage of the Church) a more ancient name then Sunday: for, we find the Lords day in Revelat. 1.10. a­bout the 94. yeare after Christ; but the first mention of Sunday (as a Christian Holiday) is in Justin Mar­tyrs 2 d. Apol. ad Antoninum pium, about the yeare 150. but the name Sabbath, for a weekly Holiday, is ancienter then them both.

Secondly, if we compare them for Authority, we may consider it in a double sense, as divine and hu­mane.

First, by divine Authority the Sabbath and Lords day have the best warrant; for, they are both Scripture names, and the name Sunday is not so.

I confesse, in the translation of the Bible, published in King Henry the eight his daies, anno 1540. before which Archbishop Cranmer prefixed a Preface, the words of Saint John, Revel. 1.10. are rendred thus: I was in the spret on a Sunday (as I noted before) but in the originall there is not that word which signifieth [Page 182]either Sun or Son: and in all other translations that I have seen, it is rendred (according to the originall) Lords day, and not Sunday.

Secondly, the name Sabbath for a weekly Holiday, is in the fourth Commandement of the Decalogue (the greatest warrant of Authority that can be) thrice mentioned: neither the name Lords day nor Sunday are so. And for humane Authority in the Liturgy of our Church, the name Sabbath and Sunday are both mentioned, and the name Lords day (to my remem­brance) not at all. In the Canons of the Church, though the name Sabbath (for the English edition, as I have already observed) be not omitted, the names Sunday or Lords day are more often mentioned; and in the Latine Canons, the title Lords day onely.

Thirdly, if we compare them for significancy, that swayeth the preheminence by three respects:

First, by Dignity: secondly, Propriety: thirdly, Perspicuity.

First, for Dignity, the name Lords day hath prelation over the other two, and carrieth a signification of his dignity, who is Lord of all, both Angels, Men, and Divels; and imports with his person, his absolute Lordship over the world, especially over his Church, and the name Sunday sheweth his illustrious excel­lency, if wee understand the terme, according to the Prophet Malachy, for the Sunne of Righteousnesse; but the name Sabbath (in its Grammaticall sense) signifi­eth onely Rest, which is in dignity inferiour to them both.

Secondly, for Propriety, that is to be considered as opposed, either to figurativenesse, or to community, [Page 183]taking proper for that which is not figurative, the name Sabbath signifying in the Grammaticall sense, a [literall rest] which is required on an holiday, is a more proper word then either of the other, which are not well understood without a figure; for wee call the Sabbath Lords day by an For all dayes are the Lords, but this by an especiall eminency. Antinomasie, and Sunday by a In the sense of the Heathens, who dedicated the day to the Sun, and thence gave it that name. Me­tonymie, or In the religious sense in the Prophet Malach. c. 4. v. 2. Metaphor: But taking propriety as opposed to generality or community, the names Lords day and Sunday (as in application to dayes) are more proper and particular, noting a set and certaine day in the weeke, viz. that which wee Christians celebrate, and none other, as the Soveraigne Antidote a­gainst Sabba­tary errors. pag. 7. Authour of the soveraigne Antidote well observeth: Whereas Sab­bath hath been a name for any holiday which may fall out any day of the weeke. In which respect, if there had not been other considerable reasons to the con­trary, hee had well resolved, that when wee speake of a time of rest undeterminately, and in generall, the name Sabbath is the fittest; the other two, Lords day and Sunday, when we speake determinately of that day which is observed in the Christian Church.

Thirdly, For Perspicuitie, that is most perspicuous which is least ambiguous; so is the name Sunday, which presently points all to the day wee observe: but the names Sabbath and Lords day are not at all times, and in all places so cleare, since the name Sab­bath hath beene for a long time taken for Saturday, and the name Lords day hath beene taken, not onely for the weekly Sabbath of the Resurrection, but also for the day of Christs Nativity, Passion, Ascension, [Page 184]and last Judgement, as hath beene shewed in the se­cond Chapter. Besides, the Apostle saith, there bee Lords many, 1 Cor. 8.5. and the more they bee, the more ambiguous is the name whereof that word ma­keth up the one halfe.

Yet, to say the truth, in our Church and age, they are all perspicuous and cleere enough; so that there is scarce any one so silly, but hee presently knoweth, if hee heare the name Sabbath, Lords day, or Sunday, what day of the week is understood by them.

Fourthly, If wee compare them for facilitie or readinesse of speech, the names Sabbath day, or Sun­day are more apt to be taken up; as when wee speake of the weekly holiday past, or to come, it is readier to say, (and withall, more distinctly understood) the last Sabbath, or the last Sunday; next Sabbath, or next Sun­day; some Sabbath, or some Sunday, as in his Maje­sties Briefes fore-noted, then the last Lords day, or the next Lords day, or some Lords day.

Fifthly, If for acceptation with speaker or hearer, they are every one of them single (for the most part) of better relish then the other two with some or o­ther; some like best of the name Sabbath, some of the name Lords day, some of Sunday; and by that wee have observed of each of them before, it appeareth that there are many of the better sort of men, who stand divided in their inclinations and prelations, ac­cording to the diversity of the titles fore-mentioned: and yet, when two holidaies were observed in a week, the name Lords day (for the day wee celebrate) was most acceptable to most men: and (since they have all of them beene taken to indifferent use by the wiser [Page 185]sort) it hath been lesse obvious to exception then ei­ther the name Sabbath or Sunday have beene, while some (though without just cause) have charged the one with Judaisme, the other with Paganisme, which is worse, since our Religion hath more affinity with Jewish, then with Heathenish principles.

Sixthly, For frequencie or community of use; all in our Church are bound to assent unto the name Sab­bath, and to use it also by the obligation that tyeth them to the Liturgy and Catechisme of the Church; and as Religion hath advanced, so hath that name prevailed, and bin most frequently used by the religi­ous of our Church: untill that (a very few yeers agoe) some tooke up such exceptions against it as have beene seene in the precedent Discourse, which either reason may work out, or time wear out of mens opinions; as in the title Lords day hath come to passe; for that, at at the first, did not passe without cavill and contempt: for, in the memory of some yet alive, many were as much offended (suspecting a tang of excessive pre­cisenesse) that some said Lords day for Sunday, as any now are at those who say rather Sabbath then either.

Seventhly, and lastly, If wee compare the three names for efficacie to edification, (which ought to bee of most accompt with us) we may say,

First, That the name Sabbath and Lords day, at first apprehension are more ready and effectuall to minde us of, and dispose us to pious conceits, then the name Sunday is, which at first blench (according to the lite­rall sense and primitive use) hath an idolatrous inti­mation; for it was so called, with reference to, and [Page 186]reverence of the Planet Sol, which was made an Idol by the Saxons, our predecessors in this Kingdome; though the word be capable of a better sense, as be­fore hath beene shewed upon Malach. 4.2. and hath beene a good while since purged from the smack and suspicion of idolatry or superstition, wherewith it hath been tainted in former times.

Secondly, That though the title Lords day designe some day of eminent note, and by consent of most be taken for the day on which Christ rose from the dead; and though it may also import (with a little working of the understanding upon it) that he is Lord both of times and persons, with other religious docu­ments which conduce much to the edification of the Church, yet the name Sabbath edifieth much more, as to the solemne services of religion, which ought to prevail in this comparison; for it signifieth rest, or cessa­tion from secular labours (without which no day can be holily and solemnly observed) and that, by an easie transition from the letter to a figure, may admonish us of our Saviours resting in the grave all the Sabbath day, which hee punctually observed while it was in force; and of his resting from all further paine, or suffering for our Redemption, upon his Resurrection; and of Gods resting satisfied with us, hee having then fully discharged all our debt, and quit himselfe from prison, as by a most compleat satisfaction to his Fathers Ju­stice; and last of all, of that everlasting rest, Hebr. 4.9. which in the literall Sabbath was partly pre­figured.

Besides, the name Sabbath guides us to the fourth Commandement of the Decalogue, where the pro­portion [Page 187]of time, for the weekly recourse of it is to be read, and the personall extent of the Commande­ment to superiours and inferiours home-borne or ali­ens, together with the duties of the day, both affirma­tive and negative, and the reasons both of the institu­tion and observation of them, and those both many and weighty, and so it upholdeth our solemne and sacred Assemblies once a weeke, then which nothing is of more moment to edisication.

And all this it doth in such sort, that no cavills of men can either weaken, or darken its tenure from that text, in the judgement of any reasonable man; nor can any one (who considereth that) hold himselfe so little obliged to an holy celebration of one day in the weeke, as if no more should be pleaded for it then what is either formally or vertually contained in the title Lords day, or in any part of holy Scripture, besides the fourth Commandement, whereto it directeth us.

Thirdly, the name Sabbath keepeth title to that ground, which (while it is made good for the propor­tion of one day in seven, and not for Saturday Sab­bath in particular, as it easily may) is the best meanes to maintaine the Authority of our weekly Holiday, against any Adversary whatsoever.

To wind up those comparisons to a conclusion, though every one of the words may lawfully be used (as before hath been said) I conceive (and hope in the vertue of the premisses I may resolve) that for our Church and time the name Sabbath is fittest to bee fa­miliarly used for the day wee keep holy every weeke; since for Antiquity, Authority, Propriety, Significan­cie, Facility, Frequency of use among the religious of [Page 188]later times; and, which is most to bee heeded, for effi­cacie to edification, it hath the preheminence of the other two names compared with it.

To which wee may adde (and it is a consideration of some moment) that those that have most ill will to our Christian Holiday (as Mast. Brab. in his defence. pag. 54. Master Braburne had) would rob it of its right to the name Sabbath, and therewith of its right for this authenticke Tenure by the fourth Commandement: which it cannot claime under the name Sunday, nor will it bee allowed under the name Lords day; for, I marvell with what face (saith Ibid. p. 55, 56. he) men can presse the fourth Commandement upon that day, which themselves confesse is named Lords day, and not Sabbath day: and if hee could have sup­planted it (for that support) hee would have had it to depend upon the meere power of man, so as to stand or fall at his pleasure; and rather to fall, then to stand: for that was his drift in both his bookes, to which purpose hee hath said so much, as requireth a farther and fuller answer, then hath been made unto them: for the Bishop of Ely (who professedly undertooke the defence of our Christian Sabbath against his Judaizing Arguments) dealeth but with one of his bookes; and for the other, it seemeth hee hath not seen it; for hee never maketh any mention of it.

Object. Against this prelation of the name Sab­bath, it may bee said by way of exception, that the name Sabbath is lesse proper then the name Lords day, or Sunday: for it is a name for any day of Rest, as hath been observed and acknowledged (on all hands.)

Answ. It is true, the name Sabbath may be com­municated [Page 189]to more dayes then the weekly Holiday, whereof we treat, if there bee a cessation from labour upon them; and so it was in the Old Testament: for, the Jewes had many Holidayes which were named sometimes Sabbaths; and yet the weekly Sabbath, by an excellency, had that denomination belonging unto it, which other Holidayes had not.

If a Papist object this, I will give for instance the word Pope, which anciently was a generall title for all Bishops, as I have In my Chri­stian Nomen­clature. observed and proved at large in another worke: but now use hath confined it to the Bishop of Rome. If a Protestant, the word Bible may serve to answer him, which (as the learned know) sig­nifieth in the Greeke tongue a booke in generall, and hath been in use with that latitude of extent; yet by an Antinomasie, or excellency (and we may say the same of the word Scripture) it is now taken onely for the booke of the holy Scripture, and it is (though a com­mon word of old) now become so proper, as that we know what one meaneth, when hee saith a Bible, as well as if hee said Gods Booke; so wee may know (as most men use the word Sabbath) as well what day is meant by it, as if we said the Lords day, or Sunday.

Besides, the Lords day is (in its Grammaticall signi­fication) of as large extent as the Sabbath; both be­cause the Apostle saith, there be Lords many, 1 Cor. 8.5. as wee noted even now: and for that it may be­long to all dayes dedicated to publicke devotion, whereby God, our great Lord, is honoured; yea, and all weeke dayes (as hee is Lord of all time however measured or entitled) might bee called Lords daies: and onely use hath shrunke in generality into a pro­priety, [Page 190]and confined the title Lords day to that which hath a weekly recourse for religious observation (as it hath done the name Scripture and Bible but now mentioned) and in this also the name Sabbath hath as much propriety as it.

Object. To succour this objection, M. Ironside. qu. 3. ch. 12. pag. 122. Master Ironside his Argument may be brought in, which is this, That name which doth lesse edifie is lesse proper, this I thinke (saith hee) will be easily agreed on by all parties: But the name Sabbath doth lesse edifie; for, it leads us onely to a cessation from bodily labour: on the contrary, the Lords day doth betoken and explaine the whole nature and duty of the day; as the remembrance of Christs resur­rection, acknowledging his Lordship over the Church, and over all other creatures in the world: Ergo, &c. I answer:

Answ. Both major and minor are infirme and un­able to beget, or bring forth the conclusion which hee desireth: First, for the major, That name which doth lesse edifie is lesse proper (saith he, and hee saith it with confidence, that all parties will yeeld consent to that conceipt:) But if his proposition bee generall (and so it must be, or it will be too narrow for a Logicall con­clusion) I conceive it is subject to just exception, and so is not like to obtaine an acceptation of such an ex­tent as he talketh of: for, it imports a neerer affinity betwixt propriety of words and edification, then wee find in use, and sets words not proper at a further di­stance from edification then there is cause.

First, for the first; Proper words doe not alwaies best edifie, nor improper or figurative least: nay, many times, improper words and figurative speeches give [Page 191]both most light to the understanding, and worke with greatest force upon the affections, and so are of best use for edification: There are memorable instances hereof both in the Scripture, and in other Authours, which will be superfluous in this place; since we need none other then his owne word [ edifie] which (as hee useth it) is a figurative, and not a proper terme: for, it signifieth properly the building of an house, figurative­ly the bringing of light to the understanding, working heat upon the affection, or any furtherance in matter of Religion; and in that sense it is usually both uttered and understood by men, whether learned or illite­rate.

Secondly, if propriety and edification consort so well together (as hee saith) it maketh much for the preheminence we plead for; for, the name Sabbath is proper.

First, as not figurative, signifying a literall Rest, which is requisite for celebration of our weekly Holi­day, and proper.

Secondly, as not common to all Holidaies; com­mon use now having confined it to our weekly Holi­day, though called also Sunday, or Lords day, accor­ding to the different impressions set upon the fancy or affection of those that mention it.

Secondly, for the minor, which is, But the name Sabbath doth lesse edifie then the Lords day doth: for, it leads us onely to an outward cessation: I answer;

First, that the name Sabbath doth lead us directly to the fourth Commandement, the fundamentall Au­thority for a weekly Holiday; and if the foundation be of most use in building and edification, the name [Page 192] Sabbath, leading us to that, doth best edifie; the word Lords day leads us to a tenure of lesse both evidence and assurance, and consequently of lesse authority, as hath partly been shewed already, and we shall further manifest afterwards.

Secondly, The name Sabbath leadeth not onely to a cessation from bodily labour, but to holinesse also; for it leadeth us to the Commandement, which saith as well, Remember the Sabbath day to keep it holy; as, Thou shalt do no manner of work.

Thirdly, Whereas hee saith, The Lords day doth best open and explaine the nature and duty of the day, as the remembrance of Christs Resurrection, and acknow­ledgement of his Lordship over the Church, and all o­ther creatures of the world. Let any one reade the fourth Commandement, where the Sabbath is named, and the first of the Revelat. ver. 10. where the Lords day is named, and let him tell mee which of them doth more explaine the duty of the day: nay, the name Lords day doth neither expressely, nor by neces­sary consequence direct to the duties of the day, nor to the Evangelicall ground of it, the Resurrection of our Saviour; since other dayes have been set up with our weekly holiday (by way of competition for that title) as hath before beene observed.

Besides, When the name Sabbath leadeth to the fourth Commandement, it bringeth us to the title Lords day; for if it be the Sabbath of the Lord, as it is there called, it is the Lords day; for the Sabbath is a day, and hee is called Lord of the Sabbath, Mat. 12.8. Mark. 2.28. and the Lordship hee hath there is not onely particular, over the Church; but universall, [Page 193]over the world: for there it is said, that in sixe dayes the Lord made heaven and earth, and sea, and every thing contained in them all.

Yet I deny not, but the title Lords day is generally used for the day of our Saviours Resurrection, where­in as a Lord of life and death, he raised his body from the state of the dead, and returned to the living, ac­complishing thereby, actually his owne restitution to a glorious liberty, and vertually ours: but that consi­deration is more remote from the sanctification of one day in seven, then that which the name Sabbath doth import.

Notwithstanding, I deny not but that it might bee well used to edification, if men would so take it to bee the Lords day, as to take none of it from the advance­ment of his glory, to the promotion of their owne profit, or practice of their owne pleasures; wherein most make as bold with it, to serve their s [...]lar af­faires, or sensuall humours (sometimes upon very sleight occasions) as if not Christ, but they were Lords of that day.

Object. But the name Lords day inclineth to no erroneous conceipts, and the name Sunday, though once it did, doth not in our dayes bring with it a­ny perill of Paganisme: but the name Sabbath may import some danger of Judaisme; therefore the name Lords day is the best, the name Sabbath the worst.

Answ. I have in effect, though not formally an­swered to this objection before, and have made it plaine, that Judaisme is best opposed, and those that are Jewish most displeased by entitling our Lords day [Page 194]to the name Sabbath, and to the authority of the fourth Commandement, as it prescribeth the holy observa­tion of one day in seven, and by averring, that their seventh day in order is not expressely there prescribed, but a seventh day in number, as shall be manifested in its proper place.

Object. But a learned and zealous Pleader for a weekely Sabbath in the Christian Church, first gi­veth the Lords day a reall preeminence above the old Sabbath, saying, M. J. Walker in his book of the Doctrine of the Sabbath. p. 89.90. that the old Sabbath had no other light nor life in it, but onely from obscure promises, and dark shadowes, through which Christ was seen as things afarre off are seene, and in the starre-light nights: but the Lords day (the first day of the weeke) hath light and life from the Sunne of Righteousnesse, who in it rose up to bee the light of life to all Nations. And after that hee giveth it a nominall preheminence under the title Lords day; Ib. p. 90, 91. God, saith hee, hath given it a most honourable name and title above all the daies of the weeke: for the holy Evangelist, and divine Apostle Saint John, who was the intimate, beloved, and bosome Disciple of the Lord, and did best know his minde, calls it the Lords day, Revel. 1.10. and the word [...] Lord, is the same in signification with Gods proper Name Jehovah, and most commonly is used (in the new Testament) to expresse that sacred Name. And if that day and name both be more excellent then that of the old Testament, the denomination should be taken ac­cording to it; and so we should call it rather Lords day then Sabbath. To which I answer,

First, That howsoever the new Sabbath bee (in many respects) more excellent then the old; yet the [Page 195]name Sabbath may be very agreeable to them both.

Secondly, that if name Lords day be a more excel­lent name then the name Sabbath, it doth not follow it should be more usuall & ordinary: for, there be many other intimatious of moment, for the use of a name (as before we have noted) and for instance, though the name Sonne of God, bee a more excellent name then Sonne of man; yet our Saviour, who best knew how to speake ( for he spake as no man ever did, John 7.46.) called himselfe oftner Son of man, then Son of God.

Thirdly, the name Sabbath doth import more clearly and assuredly a weekly Holiday (as wee ob­serve it) then the name Lords day doth: for that is questionable (as before wee have shewed) whether it be to be taken for the day of our Saviours Resurre­ction, or no; and if that be resolved on, then whether it note that individuall day onely, on which he arose, or other daies also that succeed it: and if others, whe­ther onely an Anniversary day, as Easter; or a weekly day, as the Sabbath is, and hath been since it was first ordained: but the word Sabbath, without all question, signifieth a day of Rest among sixe daies of labour, and so one set day within the circle of the weeke.

Fourthly, the name Sabbath, being the title of the fourth Commandement (which is the best warrant for a weekly Holiday, and which prescribeth our duty, both for what we must forbeare, and what performe, and presseth it by many effectuall reasons) there is great reason, that it should bee more used then any other; which in such materiall considerations is not comparable to it.

Fifthly, the name Sabbath, guiding us to the fourth [Page 196]Commandement, will bring us readily to the title Lords day (as before hath been observed) but the name Lords day in that text, where it is noted, viz. Revel. 1.10. (the chiefe, if not the onely text for that title in the New Testament) giveth none intimation of a Sab­bath, neither in Deed, nor in Name; therefore the name Sabbath, as more significant and monitory, is fitter for instruction and use, then the name Lords day is.

Sixthly, for such reasons as these, or some other of like importance, the fore-cited Authour useth the name Sabbath more frequently (throughout his whole booke) then any other whatsoever; and setteth it as the title, in the highest place of every page, though no man expresse a dearer affection to the dignity of the Lords day, then he doth.

Lastly, he so far approves of the name Sabbath, for our weekly Holiday, that he setteth upon them, who say, the Lords day was not called Sabbath (in the Pri­mitive times, next to the Apostles, nor since by any, but onely Jewish Sabbatharians) with some sharp termes, calling them M. Walker in his Doctrine of the Sabb. ch. 16. p. 113. but pag. 112 of the impression at London. 1641. Adversaries of a bold and im­pudent face, who make that objection. Thus farre the exceptions against the name Sabbath, both simple and comparative with other titles.

Though I have set my wits on worke, on the Anti­sabbatarian side, both to multiply & fortifie objections against that name, as applyed to the day of our Chri­stian devotion, I can find nothing more, which is of any weight or worth to bee objected or answered, con­cerning the comparison of the names of Sabbath, Sun­day, and Lords day, and the resolution for the name [Page 197] Sabbath: of which we may now (I hope) without all appearance of partiality or presumption, conclude, That the name Sabbath is of best use to support the true Doctrine of our Christian Holiday, both for the time and tenure of it; for discovery of duties required on it, and for incitement to the conscionable practice of them accor­dingly: and therefore (notwithstanding the contrary determination of Better by farre, and farre lesse danger to be feared, in calling it the Sunday, as the Gentiles did; and as our Ancestors have done before us, then calling it the Sabbath, as too many doe, and on lesse Authority: nay, contrary indeed to all Antiquity and Scripture. Doct. Heyl. hist. Sab. part. 2. c. 2. p. 163, 164. Doctor Heylin) to bee most used, when we speake of the weekly Holiday of the Chri­stian Church; yet without prejudice to the liberty of any one to call it Lords day, or Sunday, as just occasion shall incline them, or religious discretion induce them to terme it.

CHAP. XXVII. A briefe accommodation of this Nomenclature, or nominall discourse to some purposes of importance, concernning the Sabbath.

HE that doth reade thus farre, will not (I hope) conceive I have need to make an Apology for this discourse, as if it were some idle Logomachy, or word war, which the Apostle forbids, 1 Tim. 6.4. for,

First, it may serve to stint the strife of words, Esay 29.21. which some have already raised up, making a man an offen­der for a word, which affords not a syllable of just ex­ception, or offence, and to prevent the like in after [Page 198]times; since by what we have said, our lawfull liberty is fully declared, and firmly assured, so that we may without doubt or danger of sinne call the time or day we celebrate, Lords day, Sabbath day, or both, as the holy place of Gods publicke service was called the Lords house, and the Temple.

And for the name Sunday, wee have shewed the lawfull use of it, if it be not brought in like the Sunne with a burning glasse (as Doctor Pocklington doth) to scortch the name Sabbath, or to cast a shadow upon it, to conceale or obscure the divine Authority of the day, or to diminish ought of the duties of devotion belonging to it; so that all three names (if there bee not more fault in their minds that make use of them, then in the words themselves) may and will (with peaceable men) be passable, without any cavill at all.

Secondly, hereby may bee precluded their intents (that they take not effect) who by cavilling at the name, bewray a mind to undermine and overthrow the thing it selfe: which I will not say, nor do I think, of all that take exception at that name; yet I have shewed it of some, that they plead against the word Sabbath, to supplant its fundamentall right by the fourth Commandement: and there is no little power in the use or refusall of words, to advance or under­value the things themselves to which they are ap­plyed, as hath been proved in that wee have before produced: yea, sometimes (as Nescio quid veneni in syl­labis latet. Hier. ad Da­masc. tom. 2. pag. 132. Saint Hierome obser­veth) there lurketh a kind of poyson under syllables, as in every page of Doctor Pocklington his booke, which weares this title, Sunday no Sabbath; whereof I have said enough before, and hee too much, though [Page 199]very little to the purpose for proofe of his distructive determination against the name Sabbath.

Thirdly, In clearing the doubts that are made of those names and titles of our Christian Sabbath; di­vers personages of highest place, with many more of the better sort (though of inferiour rank in the Church or Common-weale) are cleared from such reproach­full imputations, as (by taunting at, or traducing of the lawfull use of those names, especially that of the Sab­bath) some, with Ismaelitish malignity, expressely, or by consequence, have cast upon them; to which pur­pose the fore noted judicious Divine hath said some­what in his Antidote against Sabbatary errours, though (me thinks) a little too faintly; viz. A soveraign Antidote a­gainst Sabba­tary errors. qu. 1. pag. 5. That men, other­wise sober and moderate, ought not to bee censured with too much severity, (not with any severity at all, hee might have said) nor charged with Judaisme, if some­time they call Sunday by the name of Sabbath; (if hee had said, if commonly they call Sunday by the name of Sabbath, hee had spoken no more then the truth will beare) Ibid. p. 8. for there is none of the three names, saith hee, to bee condemned as unlawfull, but every one is to bee left to his Christian liberty herein, so long as supe­riour Authority restraineth it not, and so that hee doe it without vanity or affectation in himselfe, and without judging or despising of his brother that doth otherwise: which is a pious and prudent proviso, though so farre defective as it importeth a meere paritie, without any preheminence on the Sabbaths behalfe.

Fourthly, By explication of these titles (in this sort) wee may answer many passages of the ancient Fathers, produced against our weekly holiday in the [Page 200]name of the Sabbath; whereby they meane not (as many misconceive them, and so misapply them) any prejudice to the holy observation of the Lords day, as in weekely recourse in the Christian Church, but precisely and punctually the Saturday Sabbath, which we hold as much as they to be abolished, and much more then some of them did.

Fifthly, If all the names bee lawfull, and that of the Sabbath most usefull (as hath beene shewed) let us bee sure to make use of it upon all faire and fit oc­casions, (though wee neither wholly forbeare the o­ther two titles, nor quarrell with any for their more familiar use of them) that wee may uphold the tenure of the day; together with the title of it by the fourth Commandement, whereto I desire to exhort the Rea­der with the more earnest intreaty.

First, Because some (with such supercilious dis­daine) have indeavoured to disgrace that title that o­thers (as much too modest, as they too bold) have beene affraid, or ashamed to use it; and I remember one, who was of eminent parts and place, and who formerly had divers times used it in a printed booke, having upon occasion named the Sabbath, presently recalled the word, as if it had beene a fault, and tooke up the title Sunday in stead thereof.

Secondly, Because if wee let goe the name of the time, wee may bee like to lose the thing in time to come, or, at least, to loosen and weaken its claime to the best authority on which it depends; for as it is a weekly holiday, wee cannot plead better for it, then by the proportion of the fourth Commandement, and that being made good upon that ground, the dif­ference [Page 201]about the particular day (within the circle of seven) will bee the more easily composed, since it is no more then other proofe and evidence (inferiour to an expresse precept of the Decalogue) may well support.

I would now put a sinall period to this com­parative discourse, but that opportunity prompts mee, and it may bee a twofold duty (which I owe both to my superiours, and to this sacred cause, wherein they are interessed as supreme Judges over it, and I as a faithfull Advocate for it) bindes mee to bend my conclusion towards the Barre of the most awfull Court in the Kingdome, and with prostrate humility to beseech you, most Noble Lords, and you, most worthy Knights, Ci­tizens, and Burgesses of the high Court of Parlia­ment (now assembled) to take into your prudent and pious consideration the weighing of the prece­dent titles, and the poyse of Religious reason, swaying the resolution on the Sabbath side: and that, as you have occasion to mention the day (by divine ordinance designed to the solemne ser­vice of God, and the salvation of man) in your Discussions or Decrees, you will bee pleased to give it that authentick and edifying appellation, which best serveth to uphold the surest tenure by which it holdeth, and most mindeth us of that ho­ly observation to which, by many and weighty rea­sons, we are obliged; whereby, as it ha [...]h been most highly honoured from heaven (by Gods owne [Page 202]hand writing in the fourth Commandement) so it may bee ratified by the highest authority on earth (the highest to us, viz. an Act of Parliament) to secure it from contempt, and to restore it to the right, whereof many, either in simple ignorance, or inconsiderate rashnesse, or audacious profane­nesse, or partiall prejudice, or in politicke impie­ty, (for all these are Antisabbatary symptomes in some or other) have endeavoured to de­prive it.

You have already (to the great joy of the godly throughout the Land, raised your devout in­dignation against the indignity done to Religion, by the most irreligious Pamphlet of Doctor Pock­lington (though composed and published under the sacred title of a Sermon;) and if now, as by an act of your Justice, SUNDAY NO SAB­BATH must burn; so, by some act of your Grace, SUNDAY A SABBATH may shine, (and the same holy zeale will dispose you to this double devotion) you will further advance his honour, (who hath promised to returne you like for like in that kinde, 1 Sam. 2.30.) and hee will doe it not onely in kinde, but in degree, and give us of the Clergie the better meanes to perswade the people with better mindes, to compose themselves to all due obedience for what your Honours shall decree concerning their dutie both to God and man.

And so I conclude the titles of our weekly Holi­day, [Page 203]which will both conduce to the contracting of our taske, and to the clearing of the truth to our under­standings, when wee come to deliver more materiall observations: which from henceforward are to fol­low, and which we shall begin in another Booke, and goe on withall, as God giveth ability to per­forme, and opportunity to publish, what this great and weighty cause of his and his Church requireth at our hands.

FINIS.

Errata.

PAge 1. line 2. after the word times, adde with many. pag. 4. line 3. a [...] the end of the quotation c leave out [ Selden] pag. 5. lin. 8. for the word for, read and. pag. 8. lin. 5. for desire, reade more. pag. 8. lin. 24. for Videlius, reade Vedelius. pag. 9. lin. 3. after but, adde the. pag. 10. lin. 6. af­ter the words crosse and, blot the words [ crosse to] pag. 12. in the mar­gent over against the third line, reade M r. Duraeus. and lin. 11. for di­straction, reade division. pag. penult. lin. 3. for grace, reade honour. In the subscript. of the Letter to the Authour, for Samuel, reade Sabbath. and for Glindale, Glendole. p. 15. l. 21. or reade of. p. 16. initio, l [...]. 30. adde be. pag. 38. l. 18. respest, reade respect. p. 63. in the mar. for in locico, reade in lexico. pag. 64. lin. 16. after the word [ is] adde but. pag. 82. lin. 22. for or, reade to. pag. 89. lin. 21. for Christians, reade Christian. pag. 124. lin. 25. for hominum, reade hominem. pag. 143. lin. 7. for Parenaesis, reade Paranesis. pag. 179. lin. 1. for Sabbath, reade Lords day. pag. 195. lin. 2. after the word [ if] adde the.

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