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
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 f 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 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 g 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 h 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 selfe-wills 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 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 i 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 Mr. 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 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 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 Dr. Gomarus and Mr. 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
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
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 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 n 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 Mr. 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 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 o Bish Whites answer to the Dialogue p. 72. the mangy objections of the Dialogue-dropper 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 p 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 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
Christian Church first giveth the Lords day a reall preeminence above the old Sabbath saying f 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 g 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 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 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 h 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 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 i 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 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