parcell of Scripture is called by our Church the Epistle though it bee not taken out of those writings which are properly so called◠but out of some booke of * Prophes Isa ch 7. ver 10. On the Annunciation of the Virgin Mary 40. v. 1. On Saint John Baptists day 63. v. 1. On Munday in Passion week Jer. c. 23. ver 5. On the twenty fifth Sunday after Trinity Joel c. 2. v. 12. The first day in Lent Prophesie or ″ Hist Acts ch 1. ver 1. On Ascension day ver 15. On Saint Matthias day 2. v. 1. On whitsunday 5. v. 12. On Saint Bartholomewes day 7. v. 55. On Saint Stevens day 8. v. 14. On Tuesday in Whitsun week 9. ver 1. On the Convers of S. Paul 10. v. 34. On Munday in Easter week On Mund. in Whitsun week 11. ver 22. On Saint Barnabies day ver 27. On Saint James his day 12. ver 1. On Saint Peters day 13. v. 26. On Tuesday in Easter week Historie as in the Service of divers Sundayes and Holidayes in the yeer according to the Catalogue in the margine because it is read in the place and standeth in stead of the Epistle And thus u M. Brab Desence p. 600.601 Master Braburne will allow the Lords day not onely the name but the honour of a Sabbath viz. as in the roome of the old Sabbath for a time and for its sake Fifthly Reas 5 wee have already shewed out of Chrysostome of old and Jos Scaliger of late that the other holidays of the Jewes which were not weekely are called Sabbaths and * Doctor Hevl Hist Sab. part 1. c. 5. pag. 87 88. Doctor Heylin x M. Brab Discourse p. 81 82. Master Braburne and y Master Ironside queil 3. cap. 13. pag. 123. Master Ironside acknowledge no lesse and if they when the seventh dayes Sabbath was yet in force and use might be called by that name much more may the Lords day now which is a weekly day of rest as the old Sabbath was but now is not so that there is nothing in it much lesse in any other day of the week that may give it a better right to the title Sabbath then the Lords day hath Sixthly Reason 6 z There is a Sabbath or rest from sinne D. Heyl. Hist of the Sab. part 2. c. 5. pag. 157. Doctor Heylin alloweth the name Sabbath to bee given to cessation from sinne why then not rather to rest from labour Since this is literall and proper as the law of the Sabbath requireth that metaphoricall and sigurative and the right of appellation goeth rather by the letter then by the figure as a Bish Andr. 3. Serm. of the Nat. p. 64. Bishop Andrewes observing of the world day taken sometime figuratively for the whole time of mans life and sometimes properly and literally as in our ordinary speech for the seventh part of the weeke maketh his choice of the sense which consenteth with the letter and leaveth the figure Adde hereunto a further latitude of the word Sabbath allowed by b Mr. Broad in his 3d. quest p. 5. Master Broad and therewithall a greater liberty for the use of it to Christians which is That the Kingdome of heaven and the Sabbath have one common name and yet saith hee the difference betwixt them is as much as betwixt the sacrifices of beasts by the law and the sacrifice of Christ in the Gospel and if the difference bee lesse betwixt day and day rest and rest in observation of Jewish and Christians holidayes which cannot reasonably be denyed the same name may bee attributed to their holiday and to ours especially by turnes to theirs while it was in force to ours since that being put downe it hath obtained the honour of the day Seventhly Reas 7 Doctor Heylin againe notwithstanding his exceptions both against the name and thing it selfe noted by the name takes the name Sabbath to bee an honour where hee saith that the new Moones were not honoured with that title in the booke of God conceiving belike as c M. Brah. des of his disiourse pag. 53. Master Braburn said that the name was a crown on the head rather then as d D. Pockl. Visit Serm. p. 20. Doctor Pocklington held a deformed vizzard on the face And if the Lords day have gotten the honour of the Jewes Festivity as indeed it hath since that was put down and this set up in its stead that name as well agreeing with the precedent proofes may be the more fitly attributed to it Eightly e M. Dowe in his Discourse of the Sabbath and Lords day pag. 41. Master Dowe observeth though by way of complaint for which there is no great cause that the day we celebrate is vulgarly called and known by the name of the Sabbath the like hath f Mr. Brab def p. 626. Master Braburne Doe not they saith hee usually call Sunday or Lords day the Sabbath And if it bee vulgarly knowne and called by that name the rule is Wee must speake with the vulgar and think with the wise Master Ironside by way of exception to this vertually I meane not expressely for hee maketh no mention of the rule saith g Mr. Ironside quest 3. cap. 13. pag. 126. Who speaks most religiously the Apostles and the whole Church or some few private persons of late yeeres is easie to determine wherein hee implyeth that the first and best and most Christians forbeare the name Sabbath and use rather the word Lords day therefore the name Sabbath must cease as savouring both of novelty and schisme Whereto I answer for the present that all the foure Evangelists note the day wee celebrate by the name of the first day of the weeke and onely one of them viz. S. John and that but once viz. Rev. 1.10 calleth it the Lords day yet without any imputation of novelty or schisme which we shall more cleerly fully take off and avoid for the denomination of the L. day by the name of the Sab. in the ensuing Chapters CHAP. XIIII Ancient evidence for calling the Lords day by the name of Sabbath observed especially against a D. Pockl. Visitation Serm. called Sunday no Sabbath Dr. Pocklington his Assertion viz. That no ancient Father no learned man tooke the name Sabbath otherwise from the beginning of the world till the yeere 1554. then for Saturday observed by the Jewes USe of speech which for the name Sabbath as applyed to the Lords day hath for our age beene b See c. 12. and c. 13. propè sin confessed by the adversaries of it is as the c Si volet usus Quem penes arbitrium est vis norma loquēdi Hor. de art poet Poet saith the rule of speech and of such authority that wise men willingly submit unto it and that sometimes so farre as to speake amisse that they may bee understood aright so did d Ossum sic enim potius
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
besides these which found to the same sense but these sufficiently shew that the Compilers of the Homily tooke the name Sabbath not in a meere mysticall sense but in a literall and herein their Doctrine is conformable to the letter of that Commandement Secondly for his similitude that our Lords day is called Sabbath but as Mortification is called Circumcision the circumcision of the heart Rom. 2.29 or as sincerity and truth are called unleavened bread 1 Cor. 8.5 or as Christ our Passover 1 Cor. 5.7 it is guilty of grosse disproportion for 1. In a naturall acception no two numerall things are more like then one day is like another but circumcision of the flesh and mortification of the corruptions of the heart sincerity and unleavened bread Christ and the Passover though in some respects semblable as the Kingdome of heaven and a graine of Mat. 13.31 mustard seed are yet in their kinds at very great distance for Circumcision is an act of the hand Mortification an act or rather an habit wrought by the spirit upon the mind unleavened bread is a visible substance sincerity an invisible quality Christ is a most excellent person consisting of a divine and humane nature the Passover an action literally the Angels passing over the doores which were sprinckled with the bloud of the Paschall Lambe which after the Angell was immediatly yet figuratively applyed to the Lambe it selfe and afterward by another figure more remote from the letter and so more mysticall our Saviour was called the Passover Secondly if wee take the two dayes in a religious as well as in a naturall acception there is much more conformity betwixt them then betwixt the termes of the Bishops comparison so much that the name Sabbath may bee literall to them both though in his instances one part be purely mysticall and analogicall For to say nothing of other conformities forementioned it may suffice to make them both partakers of the name Sabbath which signifieth Rest that rest or cessation from secular labours was on the one and is required and observed on the other wherein the advantage now rests upon the part of our Christian Sabbath since that is still and will be to the worlds end a day of religious rest and the Jewes day though it were so from the beginning was many an hundred years ago degraded from the dignity of a weekly Holiday and made a work-work-day and so shall be untill our temporall Sabbath on earth be changed into the eternall Sabbatism in heaven which the Apostle promiseth Heb. 4.9 The third Exception of Bishop White touching Bishop Andrewes and Master Hooker applying the name Sabbath to our Sunday answered Thirdly For the Allegations out of Bishop Andrewes and Master Hooker for application of the name Sabbath to the Lords day the Bishop taketh occasion to observe that m Bish White his examinat of the Dialog p. 89. 96. the greatest Doctors at some times and before errours and heresies are openly defended are not neither can bee so circumspect in their writing as to avoid all formes and expressions all sentences and propositions all and every Tenet which in after times may yeeld advantage to the adversaries of the truth and hee giveth instance in Augustine and Chrysostome speaking not so warily as they should have done concerning the naturall power of freewill before the Pelagian heresie did arise which hee applyeth to the precedent Testimonies thus Before there arose a controversie in our Church concerning the Sabbath or at least wise before the controversie grew to an height Divines spake and writ more freely and they were not alwayes so cautelous circumspect as to foresee the evill construction which the adversaries of the truth might make of their writing and speaking but now when the Sabbatarian heresie for necessary observation of the old Sabbath and a fanaticall opinion of some others for the observation of the Lords day in a more precise forme then the very Judaicall Law it selfe obliged the Jewes to keepe the old Sabbath when I say these errours sprang up and were defended with an high hand and obtruded upon the Church a necessity was cast upon us to examine all such positions as were the grounds and formes of speaking which were incident to the question in hand Now if upon evidence of truth saith hee wee shall in some passages dissent from some men of note living in this Church before us or use other termes in our writing or disputing nay if we should in some things have altered our owne former opinion and formes of speaking wee trust that godly Christians will not impute this unto us as an offence but in their charity will judge of us as the ancient Church did of Saint Augustine to wit that what wee doe in this kinde proceedeth from the care wee have in a faire and perspicuous manner to maintaine and defend the truth Thus farre the Bishop I have set downe his exception at large because I meane to make a full answer to it for that purpose three particulars are especially to be observed in this the saying of the Bishop The first Of the ancient Fathers unwary writings before heresies arose which is true but not to the purpose for none that reads them at the first hand unlesse hee bring with him a violent impression of prejudice against the Sabbath will conceive one syllable in them to sound to that sense which the Bishop intendeth The second His application thereof to the Sabbatarie controversies which is to the purpose but as hee states the difference not true The third is a request for charitable construction which in regard of the second he hath need of We need say nothing of the first and for the second it may be said First that though some have exceeded in severity both for the doctrine and practice of the Sabbath and yet I accompt not all to bee excessive which the Bishop approveth not many have much more exceeded in loosnesse and profanenesse which is more dangerous to the actors and more scandalous to the observers of their excesses and there was more need that all the Bishops of the Land should oppose this then that he should set upon that in such sort as he did Secondly for that he saith of the Sabbatarian heresie for the necessary observation of the old Sabbath the way to withstand it is not as he doth to take the title Sabbath from the Lords day and to shift it from the firme ground of the fourth Commandement and to make it stand so much upon meere tradition as hee doth nay so to give up that both title and text as hee hath done to the old Sabbath is to confirme rather then to confute the Sabbathary errour which by his manner of handling the matter neither is nor can be soundly convinced as it should be Thirdly whosoever will advisedly reade and consider what hath been lately written concerning the Sabbath will find as great cause to give caution against Anti-sabbathary
illustri visione patefecit futurum Ecclesiae statum pag. 78. Thes 36. Advent comming or appearing of the Lord Amos 5.8 Malach. 3.1 2. and this appearing hee taketh to bee either the day of Christs birth or that peculiar day wherein in an especiall vision hee appeared to Saint John and revealed unto him the state of the Church for future times or the day of judgement e Sic 1 Cor. 5.5 ut spiritus salvus sit in die Domini quo scil apparebit ad judicium Dr. Gamar Invest Sav. c. 6. Ibid. Thes 34. 1 Cor. 5.5 but he f Si verò diem natalem intelligamus aliquanto expressior erit circumstantia temporis Dr. Gomar Ibid. pitcheth upon our Saviours birth day applying unto it that which hee said of Abraham viz. That hee rejoyced to see his day Joh. 8.56 Upon that Text that rarely learned g Bp. Andrews in his Serm. Joh. 8. ver 56. Bishop of Winchester observeth That Christ had two eminent dayes his Genesis or his comming into the world and his Exodus or his going out of the world the first of his Nativity the last of his Passion But for one Genesis hee might have noted a threefold Exodus one out of the world of men into the grave another out of the grave into the world among men againe and a third out of the neather world into the upper by his ascension from earth into heaven Master Braburn in his first discourse of the Sabbath having brought in the Jewish h The Sabbaths were called the Lords holidayes Es 58.13 now if the Sabbath be the Lords holiday it is the Lords day M. Brab in his discourse pag. 8. Sabbath and all the fore-named dayes except that of his apparition to Saint John which is Dr. Gomarus his peculiar conceipt so far as yet I have observed as rivals with the day of Christs Resurrection for reputation and right to the title Lords day of that title saith thus And which of them John had respect unto scil when hee mentioned the Lords day the Scripture is altogether silent and if hee and Doctor Gomarus had beene silent too it had beene much better but to make the matter worse against the Antiquity of it they both take such exceptions as these Master i Mr. Brab Defence of the Sabbath p. 243. Braburne in generall saith The name of the Lords day was but new and put upon Sunday since Christ and that not many yeeres too since Christ hee might haply have read in Symeon Metaphrastes that Silvester the first first gave that title unto it which k Baron Annal. tom 3. ad an 315. num 16. col 163. See also Pol. â—nrg de Invent rerum lâ—b 6. â— 5. p. 366. who relates the comeipt and refutes it aâ— Baroniuâ— doth Baronius confuteth Doctor l Si ista appâ—lâ—atio ab Apostolis promanasset in Ecclesia suâ—ssâ—t recepta an crediâ—ile est potuisse fieri ut Justinus Martyr antiquis simus atque incorruptus Scriptâ—r ea in accurata rituum descriptiâ—ne omissa solis diem aut unum Sabbatorum aut primam hebdomadis tantummodo nominaret quemadmodum in Apologia pro Christianis Dialogo cum Triphone Gom. Investig Sab. cap. 6. pag. 76. The like is in his defence of his Investig c. 10. pag. 135 137 141 142. Gomarus more particularly telleth us That in Justine Martyr ' s time the Christians weekley holiday was not noted by that name since hee useth other titles as Sunday and the First day of the weeke but maketh no mention of it at all by the name of the Lords day albeit if it had beene in use from the Apostles time to his hee had good occasion both to note it in his Dialogue with Tryphon the Jew and in his Apologie to Antoninus where hee maketh an accurate description of the rites of the Christian Religion From his silence then in so commodious places for remembrance Doctor Gomarus inferreth that it was not derived from the Apostles nor received into the Church till after Justine Martyr his dayes so that in summe their objections against this title are reduced into two heads Impertinency and Novelty First for Impertinency they would make the title Lords day no more pertinent or proper to the Christians weekely holiday then to divers dayes called in the Scripture the day of the Lord nay more pertinent to others then to it Whereto I answer for the present reserving further satisfaction to the next Chapter First That wee may conceive as a late m Rejicimus Haebraïsmum illum multum enim interest inter diem Domini Dominicum illa enim est appellatio generalior haec strictior specialior mâ—ltae enim dicuntur Domini tamen non sunt Dominica ut arbores Domini Psal 104 16. quas puto arbores Dominicas Gomarus non vocabit multa Dei dicebantur quae tamen divina non erant ut montes Dei Inquisit de Sabbaâ— pag. 84 85. Writer distinguisheth a difference betwixt the day of the Lord and the Lords day or Dominicall day as the Rhemists in English turne the text Rev. 1.10 not so much for congruity to the Originall as to make obscurity in the Translation for many things in the generall may be said to be the things of the Lord which yet are not to bee named Dominicall things as the trees of the Lord Psal 104.16 which Doctor Gomarus himselfe would not think sit to bee called Dominicall trees and many things are said to be Gods which are not godly nor divine for in use of speech the former importeth a common right which is a right in God to the creatures in common the later a right of peculiar appropriation to himselfe Secondly Howsoever that distinction prove and though it be true and pertinent it is I confesse somewhat nice and curious so that few upon their owne reading of the Scripture will take notice of it yet the distinction of n Gomar Invest Sab. cap. 6. p. 74. Thes 33. Doctor Gomarus is manifestly faulty both in it selfe and in respect of the purpose for which hee frameth it For hee distinguisheth betwixt the day of the Lords Advent comming or appearing and his Resurrection as his words partly expresse and partly imply and this to the end that hee may transferre the title Lords day from the day of the Resurrection to some other whereas indeed that day on which hee arose was as well an Advent or day of appearance unto men as that which hee so nameth by way of opposition unto it for hee came that day and as by a new and admirable birth appeared to many Mark 16.9 Thirdly To prevent mistaking of the Tenet which I hold in the triall of right betwixt the day of our Saviours Resurrection and other dayes set up with it in competition for the title Lords day I professe with o Mr. Primrose his treat of the Sab. or Lords day part 3. c. 1. p. 198. Mr
Primrose though in many other points I must dissent from him that I doe not conceive there is any morall necessity that that day of the weeke on which Christ rose from the grave should bee kept holy in the Christian Church rather then the day wherein hee was borne or the day wherein he suffered on the Crosse or the day wherein he ascended into heaven Fourthly While therefore I plead for preheminence of right for the day of the Resurrection to the title in question I take not upon me to render reasons for it demonstratively necessary yet I doubt not but upon serious consideration they will bee found such as together with the consent of all or at least of the most and best approved Authours in all ages who have unanimously met in the explication of that title of Saint John and the application of it to the day of Christs Resurrection will appeare evidence sufficient in a point of no greater moment then this is and such as will not bee counterpoyzed by any proofe for the contrary Tenet CHAP. IIII. A comparison of the old Sabbath day the day of our Saviours Birth of the day of his Passion Ascension and of his Apparition to Saint John with the day of his Resurrection touching right to the Title Lords day and the preheminence and propriety of that Title to our weekly holiday THere bee many dayes that are set up with the day of our Saviours Resurrection in contestation for this title Lords day as in the precedent Chapter hath partly been observed viz. The old Sabbath our Saviours Birth day the day of his Passion Ascension the day of his Apparition to Saint John and the day of Judgement And first for the old Sabbath for here it may have the first place I The old Sabbath though I have given reasons why elsewhere I ranke it otherwise concerning which I say though in the fourth Commandement Exod. 20. it be called the Sabbath of the Lord thy God and so in that respect albeit it bee there rather declaratively then preceptively brought in it may bee named the Lords day as a Mr. Brab Discourse on the Sab. pag. 8. And in his Defence saith he The Son of man is Lord of the Sabbath Wherefore the seventh dayes Sabbath may be truly called the Lords day Mr. Brab Defence pag. 238. Master Braburne pleadeth yet that is but by vertuall intimation not by formall denomination as S. John hath it Rev. 1.10 Secondly Though it had been called expressely by the name of the Lords day in the old Testament and so long as it was in force it was indeed the Lords day in especiall maner as is the day we celebrate now yet it is not probable that day being generally noted by the name of the Sabbath from its first originall both in the old Testament and in the new that Saint John would entitle it by a new name having an old one already of pertinent importance and permanent continuance especially there being a new day of especiall note and capable of that new title as b Mr. Braburn Discourse of the Sab. p. 8. Master Braburne confesseth viz. the day of the Resurrection to which for its dignity in it selfe and for distinction from other dayes it might more properly bee applyed Secondly II The day of Christs Birth for the day of Christs Birth or his first comming albeit it bee a day of high account yet the time of it was so farre from being so illustrious in the primitive times as that day which wee call the Lords day that neither the day of the weeke is certainely knowne nor the day of the moneth nor the moneth of the yeere no nor the yeere of our Lord so cleared but that there is and hath beene much controversie about them Hence is that c Vide variantes de eare sententias à Bellarmino collectas Bell. l. 2. de Ro. Po. cap. 5. p. 336. col 2. diversity in computation of his age while some reckon his life at 30. some at 33. some 34. and some at 50. yeeres of age There was difference also I confesse about the Feasts of the Resurrection commonly called the Feast of Easter as d Euseb Eccles Hist l. 5. c. 21. pag 91. Eusebius and other Ecclesiasticall Writers have observed To which I answer that the dissention was about the time of solemnitie whether it should be ordered by the course of the Moon which would cast it upon any day of the weeke as it fell out among the Jewes or were to bee confined to the day wee celebrate but there was no difference for the day of the Resurrection which it was in the order of the weeke a matter of chiefe moment in a weekely holiday for that there was good agreement on all hands there being cleare texts of Scripture to take off all doubt in that respect Which doth plainly evince that our Saviour arose the first day of the weeke viz. on the day the heathens câ—lled Sunday and wee Christians Lords day But there neither is nor can bee just plaine and apparent proofe for the day of Christs birth which it was either for order among the dayes of the week or moneth of the yeere or for number in the yeeres of the world Ob. The learned e Bp. Anâ—rewes his Sermon on Job c. 8. v. 56. part 1. pag. 62. Bishop of Winchester saith There is no day so properly Christs as his Birth day which may appeare saith hee if wee set it in comparison with other dayes of most memorable note as the day of his Passion Resurrection and Ascension for the day of his Passion that was not so properly his because two theeves suffered with him at the same time in the same place after the same manner Nor the day of his Resurrection for as hee rose from the dead so did others the same day and went into the holy Citie Nor the day of his Ascension for Enoch and Elias had their ascension too and that long before his But his Birth day was his without a fellow none ever so borne none ever born such a one and therefore as no Festivitie is besides it it is attended as Christ himselfe with an Apostolicall retinue of Holidayes which reckoning every day in Christmas being usually freed from secular labours for a moneth make up the fulnesse of time and so it is the recapitulation of the whole yeere as the f Bp. Andrewes Serm. on Gal. 3.4 p. 23. Bishop maketh the allusion and accompt Whereto wee shall returne a reasonable Reply which shall want neither light of truth nor weight of authority for wee shall bring in that great and reverend Prelate to drive back that Objection and this it is Repl. Though that day of Christs Birth have much in it which is peculiar to Christ because as he saith none was ever so borne none ever borne such a one yet that is no more then wee may say for the day of his Resurrection
for none was ever so raised none ever raised such a one and so in this respect even by his owne argument the dayes are even but herein the day of his Resurrection hath the advantage of dignity above the day of his Birth by his Resurrection hee was declared mightily to bee the Sonne of God Rom. 1.4 for hee rose by his owne power as none ever did and by his Birth hee was in some respects declared scarce to bee the Sonne of man for as Saint Luke sheweth chap. 2. ver 7. hee was borne in a stable among the beasts and laid in a manger for a cradle Hereof saith the learned Bishop g Bp. Andr. Serm. 12. on the Nat. p. 114. The Divell breathed upon our first Parents with Eritis sicut dii and infected them with it to make themselves equall with God which is plaine robbery for that robbery of theirs was the Sonne of God robbed as I may say and quite spoyled of his glory for their puffing up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee was made empty for their lifting up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was hee brought low for their comparing with God came hee to compared with the beasts that perish lay in their manger Wee see this saith hee preaching of his Birth-day and therewith we may observe that though hee were a Lord hee shewed himselfe no Lord in this respect as at his Resurrection hee did and for the title of the day we celebrate to that title in Saint John as by a peculiar right the Bishop is expresse and peremptory as by h B. Andrewes in his Speech in the Starre-Chamber against Master Trask pag. 73 74. his words will appeare which here we forbear since we shall more seasonably bring them in another place Thirdly For the day of Christs Passion i Mr. Braburne his defence of his Discourse pag. 249 250. Hee saith also for Friday May not a man say thus Friday must bee a Sabbath day because on Friday Christ suffered and Thursday must bee a Sabbath day because on that Christ ascended thus wee may as well have three Sabbaths in a weeke as this one Lords day Master Braburne Defence page 249. Master Braburne saith that Friday was the greatest day for on it Christ bore the unsupportable wrath of his Father which made him cry out My God my God why hast thou forsaken mee But on the Resurrection day there was onely Christs soule put into his body and so revived again Now it was a greater matter as I think saith hee every one will confesse for the Deity to support the humanity on his Passion day then to put his soule into his dead body on the Resurrection day To which I answer that though it bee granted to be a ″ I say greater not harder for to the divine Power which is insinite nothing is hard but all things not only possible but easie greater worke for the Divinity to support the humanity in the Passion of our Saviour then to restore his soule to his body at his Resurrection from the grave yet was not the day of his Passion so fit to be set up for a constant Festivity which was to bee celebrated with rejoycing for the day of our Saviours Passion as the k Bish Andr. his Serm. on Joh. 8.56 p. 64. Bish of Winchester well noteth was no such day nay saith he that day was none of his for he saith to them that took him haec est hor a vestra this is your houre so theirs it was not his and if not his not so fit to be called by his name the Lords day Secondly It was not his day nay it was no day neither but the houre and power tenebrarum of darknesse This is your houre and the power of darknesse Luk. 22.53 and as he there addeth so night rather then day Thirdly But without all question no day of joy the heavens were darkned the earth quaking the stones renting every one going their wayes beating their breasts for sorrow that was no sight to rejoyce at that no day to rejoyce in Thus farre that reverend Prelate Fourthly Nor did the day of Ascension though an high day ever ascend to that height of this titular honour howsoever l Epiphan orat de Ascens Epiphanius preferre it before the Nativity Resurrection and the Feast of Pentecost to be stiled in the usuall language of the learned Fathers of the Church by the name of the Lords day as I shall shew anon as the day of the Resurrection was nor need it seeme strange that rather that day then either the day of his Passion on the one side or of his Ascension on the other should have the dignity of that denomination for it holds the middle place though with a different distance and the middle place for the most part is most honourable as in the request of the mother of Zebedees children for the next seats to our Saviour in his Kingdome though it were a presumptuous suit ″ Mat. 20. vers 21. that one might sit on his right hand and the other on his left yet it implyed a little modestie and good manners that shee left the middle place as the prime place to Christ himselfe as a Judge on the Bench with his Assistants and Assessors on either side Secondly In this situation of the Resurrection of our Saviour it hath on the one side the black shadow of his Passion on the other the reslexive rayes of his Ascension to add to its glory for so soone as hee had raised himselfe from the dead his glorified bodie had its qualification for ascent and was readily disposed thereunto if the time had beene come and when it did come as his Resurrection made an addition of honour to his Passion for it gave proof that his life was rather freely given by himselfe then forcibly taken from him by others so did his Ascension to his Resurrection for that gave evidence that his bodie was raised with all those excellent qualifications which made it meet to mount up on high and much more sit for heaven then for earth and though hee tarried still below in his person his Resurrection was not the lesse glorious for that the Angels of heaven are as excellent spirits when they come downe Jacobs ladder as when they goe up Thirdly Though the Ascension of our Saviour locally considered be an high degree of elevation above his Resurrection yet Theologically taken it hath not such an exaltation of dignity above it for his high humility in conversing still among men on earth when hee might have immediately mounted up into heaven addeth much to the honour of his Resurrection for hereby as ″ Te ad siderâ— tollit humus Plin. Panegyr Plinie saith in his Panegyriâ—k to Trajane may the highest grow yet higher when hee comes downe and so may wee say when they keep downe below the elevation of his owne advancement And who would not think Solomon worthy of as much honour
Rev. 1.10 may bee conceived the day of the Lords comming to his last Judgement for which the one citeth Luk. 17.30 the other 1 Cor. 5.5 I answer first to the opinion it selfe and then to the proofe For the first I say That Saint John speaketh as wee noted before in the readiest construction of the words as of a day that was in being before that Vision and so knowne that the Reader might take notice when the Vision came unto him but the day of Judgment is not yet come and so unknowne to man that our Saviour saith of it but of that day and houre knoweth no man no not the Angels of heaven but my Father onely Mat. 24.36 Secondly For their proofes though both places produced be meant of the day of Judgement yet that they appertaine not to the title now in question wee may observe that neither of them nameth the day as Saint John doth the Lords day for in the one viz. 1 Cor. 5.5 it is called the day of the Lord Jesus in the other viz. Luk. 17.30 the day of the Sonne of man So that this device of the day of judgement as to the day pointed out by Saint John in his appellation is void of all judgement and withall so full of presumption that if any man should goe on in commenting on the Revelation throughout to the last Chapter as hee begun with the first hee might thereby derive upon himselfe a wretched right to those plagues with commination whereof Saint John shuts up and seales up his mysticall Prophesie Revel 22.18 19. Ob. But if wee take the Lords day for the Resurrection for that as r M. Brab in his discourse pag. 8. Master Braburne notwithstanding his crosse conceits confesseth is properly the Lords day it will not follow that it should be a weekly Holiday it may suffice for that title being given it but once in Scripture f M. Brab in his Defence p. 163. and 175. if it be celebrated some one first day though but once a yeere as the Nativitie Passion and Ascension are and as the Feast of Easter is with us in reference unto it Ans To which I answer First That the question yet is not whether the Lords day should be a weekly Holiday or not But being such a one in fact for yet wee are not come to discusse in point of right whether it may not in its weekly recourse be intituled by that name Secondly That the day of the Resurrection being still noted in Scripture to bee the first day of the weeke and not such a day of the moneth as returnes but once a yeere or once in halfe a yeere or once a quarter or once a moneth onely it may bee called the Lords day once a weeke for its weekly recourse as well as once a yeere if as the Feast of Easter it came no oftner If it be said that no Friday is called good Friday nor any Thursday holy Thursday or Ascension day but one in the yeere it may bee replied to that if they were weekly observed as for a time good Friday was and the first day of the weeke hath beene since the Apostles time they might all be partners in the same appellation all holy Thursdaies all good Fridaies as well once a weeke as once a yeere though the first might have some preheminence above the rest and after the first that which answereth to the first in the season of the yeere as well as in the day of the week and by reason thereof as being no common guest it might have an Alablaster box of oyntment bestowed upon it more then upon those which were more ordinary guests as Easter Sunday was by a t A die Resurrectionis per integram hebdomadem sideles feriuntur Concil 6. gener Const Can. 66. pag. 646. Decree of the Councell of Constantinople to be kept holy and for its sake all the six dayes that followed next after it yet it might in its weekly recourse bee very well called the Lords day as though all the Jewish festivities were called Sabbaths and some in solemnity exceeded others yet the weekly holiday of the Jewes was best knowne by that name which was sometimes by especial priviledge u Shabbath Shabbathon given only to the Sabbath i.e. of the 4th Commandement or to such dayes as for cessation from worke were equivalent unto it Dr. Willet in Levit. 23. q. 31. p. 586. doubled upon it so the name of the Lords day howsoever it be sometimes attributed to other dayes all being his yet doth it most appertaine unto the weekly holiday of the Christians and the rather because it hath a more constant and continuall Lordship or dominion over the dayes of the weeke then any other by its comming in a weekely returne above fiftie times in the yeere for the other Festivities they have their turne but once a yeer And so we have answered the objection of Impertinency of that title Lords day to our weekly holiday which hath beene urged as if it did not more properly appertaine unto it then to some other daies before rehearsed CHAP. V. The imputation of Novelty in applying the title Lords day to the Christians weekly holiday answered WEE are now to answer the objection of Novelty which Doctor Gomarus and Master Braburne bring in against the setting of the title Lords day upon our weekly holiday and therewith wee shall further strengthen the truth against the last objection for which the best proofe alledged is a negative Argument or an Argument drawne from the negative testimony of one man which is of little authority in it selfe and the lesse in this case because it takes up with one Writer onely whereas if more could bee produced to that purpose the antiquity of that Name as now the Church applyeth it might yet be upheld by the advantage of a greater number of grave and ancient Authours positively which is better then negatively giving their votes and voyces to the contrary Tenet That singular Author who is brought in as a dumb shew speaking nothing of our weekly holiday by the name of the Lords day is Justin Martyr from whose silence Doctor Gomarus argueth thus a Si diei Dominici pro die Resurrectionis Domini seu primo hebdomadis appellatio ab Apostolis promanasset c. ut supra citatur cap. 3. lit m. If the title Lords day as applyed to the day of the Resurrection or the first day of the weeke had beene derived from the Apostles and received in the Primitive Church is it credible that Justin Martyr a most ancient and incorrupt Writer in his accurate description of the rites of the Christian Religion would have called the day by the name of Sunday or the first day of the week and not Lords day at all To which I dare not answer as b Dr. Bound on the Sabbath part 1. p. 114. Dr. Bound doth that Justin Martyr in his second Apologie hath the name of Lords
the matter this name may give us light to see the shining beauty of that day M. Herb. Temple pag 66.67 and in a religious and sound sense to say as that pious and ingenious Poet doth O day most calme and bright The week were dark but for thy light the other dayes and thou Make up one man See many pertinent conformities betwixt Christ and the Sun in Dr. Tailors Meditat. on the creatures from pa. 44. to 55. at the end of his treatise of the practice of Repentance whose face thou art Knocking at heaven with thy brow The working dayes are but thy back part The Sundayes of mans life Thredded together on times string Make bracelets to adorne the wife Of the eternall glorious King Thou art the day of mirth And where the work-work-daies traile on ground Thy flight is higher as thy birth O let mee take thee at thy bound Leaping with thee from seven to seven Till that we both being toss'd from earth Fly hand in hand to heaven If yet any bee afraid of Idolatry or Superstition in the use of the word and wee may so shun one superstition as to slip into another as Pope Sylvester did when he left the old names of the dayes of the week and called them ferias that m Feriae dictae à feriendis victimis Polidor Virg. de Invent. rer l. 6. c. 5. pag. 367. The like hath Dr. Fulke observed out of Isidor orig l. 6. Sext. Pomp. de verb. veteribus in Rev. c. 1. v. 10. Sect. 6. word as some give the Etymologie of it being very much stained with idolatrous bloud wee may call the day Sunday as n Dominica nobis ideo venerabilis atque solennis est quia in ea Salvator velut Sol oriens discussis infernorum tenebris luce Resurrectionis emicuit propterea ipsa dies ab hominibus dies Solis vocatur quòd ortus eum Sol Justitiae Christus illuminet Ambr. Serm. l. 6. tom 3. pag. 286. Saint Ambrose o Aug. cont Faust Manich. tom 6. lib. 18. c. 5. p. 420. Saint Augustine and others do with especiall respect to that of the Prophet Malachy chap. 4. ver 2. where Christ is called the Sunne of Righteousnesse enlightning as the Sunne doth every one that cometh into the world Joh. 1.9 And if the Lord bee likened to the Sun and for that likenesse be called by that name as he is by David Psal 19 the Lords day as his day may in that sense bee called Sunday and so the title will not as Dr. Bound feareth lead us from the Lord but light us to him Hereto if wee add Saint Hieromes note upon the text in Malachy the name Sunday may bee improved to a more profitable use thus p Orietur Sol Justitiae quiverè omnia indicabit nec bona nec mala nec virtutes nec vitia latere patietur Hier. in Mal. 4.2 tom 6. pag. 365. col 2. The Lord as the Sun will bring every thing to light so that as he saith he will suffer neither good nor bad vertue nor vice any more to lye hid I will say no more for the warrant of this word Sunday for I think I need not save that it hath had the honour to bee many times named in the publick Liturgie of the Church of England and hath beene allowed by divers who were so farre estranged from that grosse Idolatry of the heathens in offering up Sacrifice to the Sun that they offered themselves to be sacrificed in the fire for the Sonne of God rather then they would yeeld to the Idolatry of the Papists for there were of those that approved of the Communion Booke in King Edwards dayes who suffered martyrdome in the dayes of Queene Mary and in that Book the name Sunday is brought in in the titles of the Epistles and Gospels five and twenty severall times in order without interruption besides that it is mentioned often also in other places of the same Booke and with that Book for this note agree our Service Books of all editions in the dayes of Queene Elizabeth King James and our Soveraigne that now is And that the name Sunday was taken up by them who first penned the Communion Book not as a profane but as a Scripture name it is very probable by this The Epistles and Gospels in the Communion Booke agree with the ancient Translation of the Bible printed in the yeere 1540. to which Archbishop Cranmer prefixed a Preface and that Translation rendereth Saint John Revel 1.10 I was in the Spirit upon a Sunday So also in 1 Cor. 16.2 q In Master Tindall his second edition of his Translation printed 1540. hee useth the same word thus Upon some Sunday c. 1 Cor. 16.2 Upon some Sunday let every one of you put aside c. Wherein the Translator descended to the capacity of simple persons to whom the day in those times was best knowne by that name Of that Translation is the Bible of the Chapelrie of Warburton in Cheshire which is the eldest of that sort and best accordeth with the Service book in use of any that I have seene That which hath beene said on both sides if duely considered will serve to commend a caveat unto us against that fault which the Prophet Isaiah reproveth in making a man an offendor for a word Isa 29.21 either for not speaking of a word as those who with some scruple of conscience doe forbeare the name Sunday whom for Saint Hieromes and Saint Augustines sake as before wee have produced their Authorities wee should not too sharply censure or for speaking of a word as if men could not name it without some savour of Pagan superstition Whereas the common people use it out of common custome and without any intention or intimation of ill and the wiser sort may well bee thought to mention it with an intimation of good as out of Saint Ambrose and Saint Hierome we have observed And so wee will shut up all for this question of the name Sunday with a conclusion like that which the Apostle maketh concerning the difference of meates Let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth Rom. 14.3 So let not him who useth the word Sunday despise him as foolishly precise that useth it not and let not him who useth it not judge him as carelesly prophane that useth it since in that sense wherein wee have taken it there is neither duty nor sinne either in the use or forbearance of it CHAP. VIII Of the name Sabbath And first of the writing Sabboth Sabaoth and Sabbath which of them is the right And by occasion thereof some observations of skill and ignorance of the originall Tongues THere is difference though not much controversie for it goeth rather by a diverse practice then by an adverse position about the writing of the word more about the etymologie but most and that which is of
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
is honoured yea and all weeke dayes as hee is Lord of all time however measured or entitled might bee called Lords daies and onely use hath shrunke in generality into a propriety and confined the title Lords day to that which hath a weekly recourse for religious observation as it hath done the name Scripture and Bible but now mentioned and in this also the name Sabbath hath as much propriety as it Object To succour this objection c M. Ironside qu. 3. ch 12. pag. 122. Master Ironside his Argument may be brought in which is this That name which doth lesse edifie is lesse proper this I thinke saith hee will be easily agreed on by all parties But the name Sabbath doth lesse edifie for it leads us onely to a cessation from bodily labour on the contrary the Lords day doth betoken and explaine the whole nature and duty of the day as the remembrance of Christs resurrection acknowledging his Lordship over the Church and over all other creatures in the world Ergo c. I answer Answ Both major and minor are infirme and unable to beget or bring forth the conclusion which hee desireth First for the major That name which doth lesse edifie is lesse proper saith he and hee saith it with confidence that all parties will yeeld consent to that conceipt But if his proposition bee generall and so it must be or it will be too narrow for a Logicall conclusion I conceive it is subject to just exception and so is not like to obtaine an acceptation of such an extent as he talketh of for it imports a neerer affinity betwixt propriety of words and edification then wee find in use and sets words not proper at a further distance from edification then there is cause First for the first Proper words doe not alwaies best edifie nor improper or figurative least nay many times improper words and figurative speeches give both most light to the understanding and worke with greatest force upon the affections and so are of best use for edification There are memorable instances hereof both in the Scripture and in other Authours which will be superfluous in this place since we need none other then his owne word edifie which as hee useth it is a figurative and not a proper terme for it signifieth properly the building of an house figuratively the bringing of light to the understanding working heat upon the affection or any furtherance in matter of Religion and in that sense it is usually both uttered and understood by men whether learned or illiterate Secondly if propriety and edification consort so well together as hee saith it maketh much for the preheminence we plead for for the name Sabbath is proper First as not figurative signifying a literall Rest which is requisite for celebration of our weekly Holiday and proper Secondly as not common to all Holidaies common use now having confined it to our weekly Holiday though called also Sunday or Lords day according to the different impressions set upon the fancy or affection of those that mention it Secondly for the minor which is But the name Sabbath doth lesse edifie then the Lords day doth for it leads us onely to an outward cessation I answer First that the name Sabbath doth lead us directly to the fourth Commandement the fundamentall Authority for a weekly Holiday and if the foundation be of most use in building and edification the name Sabbath leading us to that doth best edifie the word Lords day leads us to a tenure of lesse both evidence and assurance and consequently of lesse authority as hath partly been shewed already and we shall further manifest afterwards Secondly The name Sabbath leadeth not onely to a cessation from bodily labour but to holinesse also for it leadeth us to the Commandement which saith as well Remember the Sabbath day to keep it holy as Thou shalt do no manner of work Thirdly Whereas hee saith The Lords day doth best open and explaine the nature and duty of the day as the remembrance of Christs Resurrection and acknowledgement of his Lordship over the Church and all other creatures of the world Let any one reade the fourth Commandement where the Sabbath is named and the first of the Revelat. ver 10. where the Lords day is named and let him tell mee which of them doth more explaine the duty of the day nay the name Lords day doth neither expressely nor by necessary consequence direct to the duties of the day nor to the Evangelicall ground of it the Resurrection of our Saviour since other dayes have been set up with our weekly holiday by way of competition for that title as hath before beene observed Besides When the name Sabbath leadeth to the fourth Commandement it bringeth us to the title Lords day for if it be the Sabbath of the Lord as it is there called it is the Lords day for the Sabbath is a day and hee is called Lord of the Sabbath Mat. 12.8 Mark 2.28 and the Lordship hee hath there is not onely particular over the Church but universall over the world for there it is said that in sixe dayes the Lord made heaven and earth and sea and every thing contained in them all Yet I deny not but the title Lords day is generally used for the day of our Saviours Resurrection wherein as a Lord of life and death he raised his body from the state of the dead and returned to the living accomplishing thereby actually his owne restitution to a glorious liberty and vertually ours but that consideration is more remote from the sanctification of one day in seven then that which the name Sabbath doth import Notwithstanding I deny not but that it might bee well used to edification if men would so take it to bee the Lords day as to take none of it from the advancement of his glory to the promotion of their owne profit or practice of their owne pleasures wherein most make as bold with it to serve their sâ—â—â—lar affaires or sensuall humours sometimes upon very sleight occasions as if not Christ but they were Lords of that day Object But the name Lords day inclineth to no erroneous conceipts and the name Sunday though once it did doth not in our dayes bring with it any perill of Paganisme but the name Sabbath may import some danger of Judaisme therefore the name Lords day is the best the name Sabbath the worst Answ I have in effect though not formally answered to this objection before and have made it plaine that Judaisme is best opposed and those that are Jewish most displeased by entitling our Lords day to the name Sabbath and to the authority of the fourth Commandement as it prescribeth the holy observation of one day in seven and by averring that their seventh day in order is not expressely there prescribed but a seventh day in number as shall be manifested in its proper place Object But a learned and zealous Pleader for a weekely Sabbath in the