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 a 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 b 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 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 c 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 Mr. Downe 2d. 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 d 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 Joâ— Lang. Luther before Hierome with his five tongues and though Erasmus somewhat netled with the censure of Eckius who noted him for his e 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 f 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 g 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 Episâ—opi representare Erasm Epist Archiep. Toled praesix tom 1. operum Aug. pag. 2. hee saith Hee doth not thinke there is 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 h Incomparabilis Ecclesiae Dâ—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 Iâ— 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 i 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 k Augustinus vitiosam versionem secutus quia Hebraeae linguae ignarus minus culpandus quam hodierni Papistae Polan Syntag. Theol. lib. 1. cap. 42. col 561. Polanus l Augustinus dubitat Adam an Eva id dixerit sed gnarus linguae sacrae videt foeminae verba acquisivi verum à Domino Paâ—aeus in Gen. 4. col 655. fine Paraeus and m 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 n De Hilario nunc agimus qui tum ob vitae sanctimoniam â—â—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 brings in for an improvement of his praise That o 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 muciâ—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
8â— 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 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 quà m 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 a 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. b Hiâ— GraecaÌ„ 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 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 c In the Homily of the place and time of prayer p. 161 162 164. Homilies d Archbish Whitgift pag. 541. Archbishop Whitgift against Mr. Cartwright e Bish Bilson part 2. pag. 270. Bishop Bilson in the true difference betwixt Christian subjection and unchristian rebellion f Dr. John White pag. 210. D. White in his Way to the Church g 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 h Mr. 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 i Bp. Andrewes in his Speech in the Star-chamber p. 72 73. Bishop Andrewes in his Speech in the Star-chamber and in his k And in his third Sâ—rm of the Resurrect pag. 406 407. third Sermon of the Resurrection by l Weemse Exercit cerem exer 3. p. 7. Mr. Weemse in his Exercit. and in his m In his Christ Synag lib. 1. cap. 4. pag. 45. cap. 5. pag. 71. p. 74. eight times p. 75. eleven times Christ Synag n Test Rev. 1.10 Mr. Cartwright in his Answer to the Rhemists Sixthly Whereas as o Mr. 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 Mr. A. Byfield Mr. 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 Mr. R. Byfield himself hath brought a Letter of his to Alderâ—…n Ratcliffe wherein the word is written right by Master Brerewood five times in one page the p Mr. R. Byfield his Answer to Mr. 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 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
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 e Sir Edward Coke in that first part of his Institutes lib. 12. c. 11. Sect. 2. of Villenage pag. 135. calleth it â—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 f 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 g Le jour de soleile est le Sabbath Idem Ib. part 9. p. 66. that Sunday 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 h 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 i 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 k 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 of the Sabbath l 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 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 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
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 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 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 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 b 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 c 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 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 d 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
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 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 writtâ—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 he holds him a Reverendissimus Antistes Jacobus Usserius Archiepisâ—opus Armachanus vir summâ pietate judicio singulari usque ad miraculum doctus Selden Marmora Aruâ—… 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 b 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. parâ—i dubiorum Evangelicoâ—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 c 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 d 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 Deâ— 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 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 e 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 f 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
implendas praeter inscitiam incuâ—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 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 l 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. m 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 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 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 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
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 eye-witnesses 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 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 a 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 b 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 Mr. Byfields Answer saith The name of the Sabbath remained 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 c 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 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 e 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 f M. Dowe in his Discourse pag. 4. 19. Master Dowe his late Discourse of the Sabbath or Lords day and in g Mr. Ironside quest 3. cap. 12 13. Master Ironside his seven questions concerning the Sabbath h Mr. 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 i Mr. 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 k Ibid. pag. 7. pag. 68. Remember the Saturdayes Rest to keepe it holy from which saith l 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 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 n 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 that o 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 p Ibid. which is as if one should take the crowne off the head of a King and set it upon a common subject q 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 r Ibid. p. 50. that wee may as well call Å¿ Ibid. Baptisme Circumcision and the Lords Supper the Passeover and t 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 u 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 Mr. 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 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 x D. Poâ—kl Visitation Serm. called Sunday nâ— 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 Disciples and Proselites y 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 z 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 a 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 b 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 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 a 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 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
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 i 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 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 k Dr. 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 l 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 m Ib. â— 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 n Dr. 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 And a little after hee addeth o 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 p 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 q Mr. Hooker Eccles Pol. l. 5 p. 183. 385 M. Mâ—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 r M. Brab in his Desence p. 626. Master Braburne and Å¿ 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 t Mr. 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 a M. Brab discourse p. 81. 'T is 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 b 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 c Doct. Hâ—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 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 d 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 e Mr. Primrose part 1. ch 13. paâ— 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 f Mr. 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 in Scripture if without superstition fraud or scandall g Mr 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 h 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 Seâ—mon though we should not much accompt of his Testimony 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 i 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 k 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 a 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 b His former Treatise of the Sabb. p. 203. Sabbath yea every day throughout their whole lives I have diligently searched saith c 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 d 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 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 e Bish White his Treat of the Sab. pag. 202. Bishop hath observed out of Ignatius Ambrose Socrates
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 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 h 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 as unwonted a word in the reformed Churches as the word Sabbath is and hath been i 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 a Mr. Broad his 3d. 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 b Mr. Brad his 2d. 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 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 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 c 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. d 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