restlesse turbulencie of sinne for that is a very troublesome evill the sinne of Simeon and Levi troubled Jacob Gen. 34.30 the sinne of Jonas troubled the aire and the sea and made it restlesse untill hee was offered up as a sacrifice to becalme it and The wicked saith Isaiah are like the troubled sea whose waves cast up mire and dirt Esa 57.20 and though the godly having lesse sinne have thereby the more rest yet to them it is a very troublesome and toylesome evill which will not suffer them to sleepe Davids teares are eye-witnesses hereof Psal 6.6 and for a more solide assurance of this truth hee bringeth in his bones to give testimony to it I finde no rest in my bones saith hee by reason of my sin Psal 38.3 The third acception of the name Sabbath but adding it to the former the sixth is that which the Apostle useth Heb. 4.9 the word in the originall is not Sabbatum but Sabbatismos but the termination troubles not the rest of the former part of the word and therefore our best Bibles render it as if it had beene the word Sabbatum by our English word Rest and this is the best Sabbath or Rest of all others wherein the Elect shall wholly cease from sinne and labour and it is that eternall Sabbath whereof the externall or temporall Sabbath was a Type in respect of the time of it as the Tabernacle or Temple was a Type for the place to the kingdome of Heaven where it shall bee enjoyned CHAP. XII Whether the day called Lords day or Sunday may not also be called Sabbath day or the Sabbath The exceptions which are taken up by divers against it THese acceptions premised it will bee the more easie to answer the exceptions which some have taken at the use of the name Sabbath as applyed to the Lords day who would have that name under so rigorous an arrest at the sute of Saturday that it may not stirre one step to the day next unto it and so wee may not by their leave call the Lords day the Sabbath day Of this minde are some of the greatest friends of the Lords day as well as they that as enemies oppose the divine authority of it for a D. bound l. 1. de Sab. p. 110. Doctor Bound a man sincerely devoted to the doctrine and duties of the fourth Commandement saith The name of the Sabbath was changed into the name of the Lords day which must bee retained and if the old name bee to bee changed and the new must be retained then the old name must bee taken to bee abolished at least to bee prohibited as to the day now solemnely observed and generally received And b M. Brerew repl p. 73. 74 Master Brerewood an opponent against divers points of Doctor Bound his Booke of the Sabbath in his Reply to Mr. Byfields Answer saith The name of the Sabbath remained appropriated to the old Sabbath and was never attributed to the Lords day for many hundreds of yeers after our Savious time none of the Apostles nor of the ancient Christians for many hundreds of yeers after them ever intituled it by the name of Sabbath and since him c Bish white treat of the Sab. pag. 134 135. Bishop White hath written Wee Christians keep a weekly holiday namely Sunday which with the holy Apostle Revel 1.10 wee stile the Lords day not the Sabbath day d D. Heyl. Hist Sab. part 2. c. 8. pag. 255. Doctor Heylin in his History of the Sabbath having objected against some an intent to cry downe holidayes as superstitious and Popish ordinances mentioneth as in scorne their new found Sabbath and Sabbath now saith he it must be called And the Translator of e The Transl of D ◠Prid. his Lect. on the Sab. Praef. pag. ult edit 2. Doctor Prideaux his Lecture of the Sabbath in his Preface before it bringeth in Barkley a Papist with a notable Dilemma as hee calleth it the better to encounter those who still retaine the name of the Sabbath What is the cause saith hee that many of our sectaries call this day meaning the Christians weekely holiday by the name Sabbath If they must observe it because God rested on that day then they ought to keepe that day whereon God rested and not the first as now they doe whereon the Lord began his labour If they observe it as the day of our Saviours Resurrection why doe they call it still the Sabbath seeing especially that Christ did not altogether rest but valiantly overcame the powers of death His question God willing shall bee answered anon as yet wee are to note onely his disallowing of the name as applyed to the Lords day which wee may observe also in f M. Dowe in his Discourse pag. 4. 19. Master Dowe his late Discourse of the Sabbath or Lords day and in g Mr. Ironside quest 3. cap. 12 13. Master Ironside his seven questions concerning the Sabbath h Mr. Broad his MS. of the Sab. part 2. cap. 2. p. 26. propè sin Master Broad forbiddeth Preachers in their Sermons to say Remember the Sabbath day to sanctifie it and would have them in stead thereof to say Remember to sanctifie the Lords day for the Lords day saith hee may bee called no more Sabbath then the Sabbath may bee called Lords day If as much it will bee enough as shall be shewed afterward But Master Braburne as hee misliketh that the Lords day should lord it over the Jewish Sabbath more then any so he cavilleth more at the calling of it by the name of the Sabbath lest under that name it should take up some authority from the fourth Commandement Hee beginneth his Discourse which is his former Book against it thus i Mr. Braburns Discourse of the Sab. p. 1. Bee pleased Christian Reader first of all to note that wee now adayes apply the name Sabbath to the Lords day promiscuously and without difference now thus to confound two proper names of dayes is as if wee should call Sunday Saturday and Saturday Sunday And to restraine the name Sabbath to the old day of the Jewes which hee pleads for hee would have the words of the Commandement rendred thus k Ibid. pag. 7. pag. 68. Remember the Saturdayes Rest to keepe it holy from which saith l Ibid. p. 200. hee the name Sabbath cannot bee separated And in his other Booke which hee wrote in defence of the former hee saith m M. Brab Defence p. 164. edit 2. That it is an errour of our Ministers to call the Lords day or the first day of the weeke by the name of Sabbath and a n Ibid p. 164. 626. meere fiction since none of the Apostles ever called it so nor is it any where so named in the Scripture hee addeth that o Ib. pag. 52. by calling the Lords day by the name of Sabbath they have robbed the Sabbath of its honourable ornaments that
therewith they might deck and trim up the Lords day p Ibid. which is as if one should take the crowne off the head of a King and set it upon a common subject q Ibid. pag. 35. for Saturday saith hee is a King or Mistresse to the Lords day Hee had spoken with more congruity to himselfe though not unto the truth if hee had kept to his gender and called it a King and Master or a Queene and Mistresse hee objecteth further r Ibid. p. 50. that wee may as well call Å¿ Ibid. Baptisme Circumcision and the Lords Supper the Passeover and t Ibid. p. 494. that when the Minister saith Remember to sanctifie the Sabbath day to take it for the Lords day and so to say Lord have mercy upon us c. is to make answer as deafe men doe who when a man calleth for a knife doe bring him a sheath The resolution at which hee would have his reasons and exceptions arrive is this Let mee saith he for conclusion exhort Minister and people to refraine putting the name Sabbath day on the Lords day and let them take with it u Ib. p. 54 55. that they must with forbearance of the name Sabbath day refraine the use of the fourth Commandement for these goe unseparably together Where wee may see in him as in others that of Bishop Andrewes made good of shewing ill will to the thing by carping at the name as before wee have noted for Mr. Braburne and wee may say the like of some others knowing the right and title claimed for the Lords day by the fourth Commandement to bee kept a foote by the title Sabbath first fettereth it to the Jewish weekly holiday by affixing the word Saturday unto it not daring to trust it alone lest being left loose it should bee ready for use as an appellation of the Lords day Much like the Papists who pinion the name Catholick with the addition of Romane that so they might keepe it captive to their owne side and by it as by a lock or bolt might let in or keep out of the Church as please themselves But the most severe Censurer of the name Sabbath as applyed to the Lords day is the Authour of the Book called Altare Christianum wherein speaking of him who wrote the Letter to the Vicar of Grantham hee saith ″ D. Pockl. his book called Altare Christianum cap. 22. p. 130. Hee had shewed himselfe more like a sonne of the Church if he had said that the name Sabbath had crept into the Church in a kinde of complying in phrase with the people of the Jewes and that in a shadow of things to come as if Christ were not come in the flesh against the Apostles expresse doctrine and charge Colos 2. and from hence would have sought to have cast that old leaven out of our Church which hath sowred the affections of too many toward the Church and disturbed the peace and hindred the pious devotion thereof This is enough and bad enough yet hee saith more and worse in his Sermon preached at the Visitation of the Bishop of Lincolne Aug. 7. 1635. wherein hee visiteth with the rod those that call the Lords day Sabbath day and with it giveth such sharp jerks as these x D. Poâ—kl Visitation Serm. called Sunday nâ— Sabbath pag. 6. What shall wee thinke of Knox Whittingham and their fellowes anabaptizing the Lords day or Sunday after the minde of some Jew hired to bee Godfather thereof who call it Sabbath and doe disguise it with that name and who were the first that so called it and the Testators who have so bequeathed it to their Disciples and Proselites y D. Pockl. Ib. pag. 6 7. It was saith he thirty yeers before their children could turne their tongues to hit on Sabbath and if the Gileadites that met with the Ephraemites before they could frame to pronounce Shibboleth had snapt up these two before they had got their Sabbath by the end their counsell had brought much peace to the Church For this name Sabbath saith hee is not a bare name like a spot in the forehead to know Labans sheepe from Jacobs but it is a mystery of iniquity intended against the Church and the mystery as hee reveales it is to shut out the Letanie and all the Service of the Communion Book for that is no Service for their Sabbath but for Sunday z Ibid. p. 19. Item they must make a Sabbath of Sunday to keepe up that name otherwise their many citations of Scripture mentioning onely the Sabbath being applyed to Sunday will appeare so ridiculously distorted and wry neck'd that they will be a scorne and derision to the simplest of their now deluded Auditors a Ibid. p. 20. Others saith hee againe for the plot 's sake must uphold the name Sabbath that stalking behinde it they may shoote at the Service appointed for the Lords day Yet further hee maketh the name of the Sabbath as on the face of the Lords day to bee as an ugly vizzard which doth as well become it as the crowne b Ibid. of thornes did the Lord himselfe this was platted saith hee to expose him to damnable derision and that was plotted to impose on it detestable superstition Yet to die for it saith hee they will call it Sabbath presuming in their zealous ignorance or guilefull zeale to bee thought to speake the Scripture phrase when indeed the dregs of Ashdod flow from their mouthes for that day which they nickname Sabbath is either no day at all or not the day they meane Thus farre hee who that his ill will to this word Sabbath as applyed to our Sunday might appeare in every page the Title throughout his Booke is Sunday no Sabbath CHAP. XIII Reasons why Sunday or the Lords day may be called Sabbath day delivered and defended BUt on the contrary if impetuous passion may bee so husht that religious reason may be heard wee shall shew cause sufficient to take up an Antititle to that of Doctor Pocklington his Sermon and to say Sunday a Sabbath and that upon such evidence both rationall and exemplary as without cavilling as I conceive cannot bee contradicted and first for Reason First The name a Joseph Ant. l. 1. c. 2. pag. 3. and in his first Book against Appion p. 783. Isidor etymolog l. 6. c. 18. fol. 32. p. 2. col 2. and all Hebrew Lexicons Sabbath signifieth rest reason 1 rest from the accustomed labours of the weeke But the Sunday is a day of rest wherein men are restrained from their wonted workes and ought to rest saith b B. White his Treat on the Sabb. pag. 152 153 158. Bishop white and to give themselves to religious exercises Therefore the Sunday may bee called a Sabbath For when the thing is acknowledged why should the word by which it is most fitly signified bee denyed And when the thing is denyed as rest on the Saturday by us
regnare To these two Reverend Deanes I will add two worthy Doctors who are witnesses to the warrantable application of the word Sabbath to the Sunday and who though neither Bishops nor Deanes have had the reputation and not without desert of very learned and religious men viz. Doctor John White brother to Doctor Fr. White late Bishop of Elie and Doctor Daniel Featly houshold Chaplain to the late ″ Archbish Abbot Archbishop of Canterbury Doctor Joh. White in his answer to the Papists bragging of the holinesse of their Church and upbraiding of our Church for want of holinesse hath among other accusations of their courses these words i D. Joh. White in his way to the true Church §. 38. p. 210. And for mine owne part having spent most of my time among them this I have found that in all excesse of sinnes Papists have been the ring-leaders in royotous companies in drunken meetings in seditious assemblies and practices in profaning the Sabbath c. And againe Papists hold that it is lawfull on the Sabbath day to follow suits travell hunt dance keepe Faires and such like this is that which hath made Papists the most notorious Sabbath breakers that live And Doctor Featly as hee had more occasion to mention the day and the duties thereof so hee more frequently maketh use of the name Sabbath as in his Hand-maid to Devotion wee finde mention of an k Dr. Featly Hand-maid to Devotion in the direction for the use of the book p. 4. hymne and prayer before the Sabbath wherein saith hee the duties of the Sabbath are expressed and in preparation for the receiving of the Sacrament there is a confession in these words l Hand maid to devotion pag. 107. Thou commandest me to keepe holy thy Sabbath and settest an especiall marke of Remembrance upon it yet I have not remembred to put off my ordinary businesse and in the Devotion for the Christian Sabbath the name is m Ib. â— p. 172. ad pag. 200. often used for the day wee celebrate sometimes with the word Christian joyned to it sometimes the name Sabbath is set without it and in his volume of printed Sermons treating on these words Wherefore God hath highly exalted him hee saith n Dr. Featly Serm. which he calleth Lowlinesse exalted pag. 735. If the rest of God from the works of Creation were just cause of sanctifying a perpetuall Sabbath to the memory thereof may not the rest of our Lord from the worke of Redemption more painefull to him and more beneficiall to us challenge the like prerogative of a day to bee hallowed and consecrated unto it shall wee not keepe it as a Sabbath on earth for him which hath procured for us an eternall Sabbath in heaven And a little after hee addeth o Ib. pag. 735 736. The holy Apostles and their successors fixed the Christian Sabbath upon the first day of the weeke to eternize the memory of our Lords Resurrection and speaking of Easter day With what Religion saith p Ib. pag. 736. he is the Christian Sabbath of Sabbaths to be kept I could lengthen this Catalogue for the name Sabbath thus applyed with many more names of those whose sufficiencie and sincerity is such that it would little become them that carpe most at the name Sabbath in this sense to teach them how to speake without corrupting their dialect with the dregs of Ashdod as of q Mr. Hooker Eccles Pol. l. 5 p. 183. 385 M. Mâ—son who wrote of the consecrat of Bishops anno 1613. p. 269. Pet. Ramus de Relig. l. 2. c. 6. Master Hooker with divers others but that will not need especially if wee add unto these that which hath beene confessed or rather complained of by r M. Brab in his Desence p. 626. Master Braburne and Å¿ M. Dowe his discourse p. 4. Master Dowe viz. That the Lords day is usually and vulgarly called and known by the name Sabbath and then there will bee a full answer to Master Ironside his objection which soundeth as if the name Sabbath for the Lords day were a meere mistake of a t Mr. Ironside quest 3. cap. 13. pag. 126. few private persons of late yeeres I hope Kings Archbishops Bishops and Deanes and other eminent Doctors are not private persons nor they together with the vulgar few and wee may yet make them more by bringing in some of those to beare witnesse to the lawfull use of the word Sabbath for Sunday or the Lords day being drawne to yeeld some assent unto it by the force of truth who otherwise shew their great dislike of that denomination CHAP. XVI Of such as are adversaries to the name Sabbath as put for Sunday sometimes assenting thereunto and using the name in that sense or yeelding that which doth inferre it AS first Master Braburne in his discourse to this Objection the name Sabbath signifieth Rest Now on the Lords day we Rest therefore wee may call it Sabbath day answereth a M. Brab discourse p. 81. 'T is true the Sabbath signifieth Rest and so the Lords day might bee called Sabbath day but yet in no other sense then every common Holiday wherein we worke not may bee called Sabbath day that is Resting day We take his concession for the Lords day to be called Sabbath but not his comparison for as much as that hath more right to the name which hath a weekly recourse of Rest then that which cometh but once a yeare which himselfe doth in effect acknowledge when he so ″ In his Defence p. 276 277 481. often mentioneth the Lords day Sabbath as out of a kind of necessity to expresse his owne conceptions otherwise to use his owne b M Brab Defens p. 50. phrase hee would not so often have taken the crowne off his King Saturnes head and set it upon that day which in his conceipt is but a common Subject 2. Doctor Heylin notwithstanding what wee have before observed of him appeareth sometimes indifferently disposed to give to the Lords day the name of Sabbath as c Doct. Hâ—yl hist Sab. part 2. c. 6 pag. 182. where he saith By the Doctrine of the Helvetian Churches if I conceive their meaning rightly every particular Church may destinate what day they please to religious meetings and every day may bee a Lords day or a Sabbath If we were to judge of his opinion by this place we could not tell which word hee liked better Sabbath or Lords day hee sheweth himselfe so equally affected to them both seeming to bee the same man and of the same mind with him who in another booke wrote thus d Pet. Heylin Geogr. p. 702. I dare not so farre put my sickle into this harvest as to limit out the extent of Sabbath keeping which commanding us to doe no manner of worke doth seeme to prohibit us to worke for our owne safeguard Wherein hee sheweth such modesty in himselfe and such equity both to
the things to which they are applyed and betwixt the name Sabbath and the Lords day there is that congruity for that word signifieth rest and the Lords day is a day of rest whether of such strict rest as the Jewes Sabbath was is a Question not now to be discussed Now if Master Doctor like his owne resemblance let him take the consequence of his odious comparison which is That it is as comely or not more uncomely to put a crowne of thornes upon the head of Christ then to call the Lords day by the name of Sabbath day and then hee may joyne hands and hold society for Paradoxes with them or rather bee the Ringleader to them in such absurd similitudes unto them who match in malignity and guilt h They cannot resolve whether the sinne bee greater to bowle shoot or dance on the Sabbath then to commit murther or the Father to cut the throat of his owne childe all which doubts will soone bee resolved by plucking off the vizzard of the Sabbath from the face of the Lords day which doth as well and truly become it as the crowne of thornes did the Lord himselfe D. Pockl. Visit Serm. p. 20. bowling shooting or dancing on the Sabbath with the commitâ—ing of murther or the Fathers cutting the throat of his owne childe which barbarous absurdities he condemnes and within foure lines after commits the like himselfe in his comparison of the word Sabbath set upon the Lords day with the crowne of thornes on our Lords head Secondly for the persons for whom he seemeth to plead and put in an excuse saying If wee find the word Sabbath for Sunday used in some writings that of late came to our hands blame not the Clerkes good men for it c. It would be knowne First whom hee calleth these good men whether Clerkes or others for his words are ambiguous Secondly whether hee take the word Clerkes for Clergy-men or for such onely as transcribe the Dictats of others if of these as it seemeth he doth then Thirdly how hee knoweth that in such late writings as have the name Sabbath for Sunday or the Lords day the Clerkes who copied them out mistook the Authors mind and hand so much as to write the one for the other there being no such vicinity in the words as might lead them to such a misprision Fourthly whether it bee not more likely that the word might drop from the Authors pens as well as it did often escape the lips as he confesseth of such as he commends for men of judgement learning and vertue rather then that these Clerkes good men as hee calls them should corrupt their manuscripts in their transcription Fifthly how is it probable that a few pretenders to piety should so long deceive the world with zealous clamours of the word Sabbath men of judgment learning and vertue not excepted as hee pretendeth especially since as he saith they were most ignorant clamours hee addeth I grant or cunning clamours but how ignorance and cunning being so contrary should so indifferently bee disposed to produce the same effect in men of judgement and why ignorant clamours should not as much withhold from assent unto them as cunning clamours induce them to consort with them is that which my shallownesse cannot conceive and his wisdome I thinke will not bee able to manifest Sixthly how could hee come to know that these whom hee exempteth from society in this Sabbathary stratagem should detest the drift of the devisers in the closet of their hearts since not hee nor any but God onely hath the key of that closet and if they did so how could they have the name Sabbath whereby it is advanced so frequently in their mouthes If they knew it not how could they detest it If they did know it how could they being such men of judgment as hee taketh them for so familiarly use it without feare of scandall or danger by it Lastly how could so many reverend and learned men Prelates Deanes and other Doctors or these men of judgement learning and vertue i Men of learning judgement and verzue not heeding perhaps what crafty and wicked device may be managed under the vaile of a faire word Doct. Pockl. Visit Serm. p. 21. whom hee commendeth be so blinded as not to see or so mindlesse as not to heed this crafty and wicked device managed under the vaile of a faire word as he suggesteth that not any one from the yeare 1554. when as hee feignes it was first set on foot apprehended it until this Doctor made discovery of such a dangerous plot and withall of their dulnesse who all the while could not discerne it Pardon me good Sir if I beleeve they were so wise and watchfull over the safety of the publicke service of the Church and the purity of Religion as to give due warning against such damnable superstition If there had been any such danger in the use of the word Sabbath as you seeme to conceive they would not have left the honour of that discovery and caution to you much lesse would they have used the word themselves as they have done whereto they were not induced by the Clamours of the pretenders of piety as k Doct. Pockl pag. 21. you pretend but rather in all likelihood by the fourth Commandement it selfe by the Liturgie of the Church requiring that to bee said as a part of divine Service and to be learned by heart as a part of the Catechisme as before was observed wherein all her children by her prescription are to be instructed and examined from hence might the word Sabbath be a name of vulgar use for our weekly Holiday and not from the noise which such men have rung in the eares of all men Here if a man should returne to Master Doctor some of his own language and say No ancient Father no learned man Heathen or Christian ever imagined such a plot or mystery of iniquity to lye hid under the name Sabbath before the yeare 1554. yea not one besides himselfe and yet one besides himselfe were the likest to light upon such fantastick Bugbeares from the beginning of the world untill the day and yeare of his preaching the Visitation Sermon at Ampthill August 17. 1635. ever found out or feigned such a dangerous device in the use of that word as hee hath invented in his study or elsewhere and vented in the Pulpit and since made publicke by the presse I am consident he cannot give one Instance to confute it nor name one man who may be thought to lead him to it and I hope he will find no more to follow him in his strange and extravagant surmises And may not a man cry quittance with him in it by taking a liberty to imagine that he who so vehemently inveigheth against the name Sabbath had a plot therein to shake the foundation of the Lords day which as it is a weekly day of Rest resteth on the fourth Commandement to slacken if
550. as John and Thomas are two proper names of two of Christs Apostles so the Sabbath is a proper name to Saturday Answ The comparison hath two parts The ground of it and the inconformity betwixt Sabbath and Sunday which hee maketh to bee as much as betwixt Sunday and Saturday and no more For the first Hee saith the name Sabbath is a proper name as Sunday and Saturday are which is not true for Sabbath is rather a name of office as King then a proper name as Edward or James or Charles and therefore any day of religious rest what day of the weeke soever it fell was called a Sabbath and so may the Lords day bee much more because it succeeds the Sabbath of the old Testament as a weekely day of rest as that was and other holidayes were not and exceeds it too in as much as the occasion of it and motive to observe it is doubled Secondly For his comparison saying That it is as great confusion to call Sunday Sabbath as to call Sunday Saturday hee will make it good when he can prove that the Sun and d Verstegan seemes to derive the word Saturday from Seater an Idol of the Saxons which hee saith is fondly supposed by some to be Saturne Versteg restuut of decayed Intelligence cap. 3 p. 77. but most learned men take the name of Saturday from the Planet Saturne Saturne are not two distinct Planets but that one may as well be called by the name of the other as the Sunne Saturne and Saturne the Sunne as either Saturday or Sunday when they be dayes of Rest may be called by a name of Rest Sabbath In the meane time it is but a Planetary or wandering comparison so farre from truth that it draweth neere to absurdity object 4 But saith hee againe e Mast Brab discours p. 200. The name Sabbath and the time of the seventh day cannot be separated I answer If that were true it maketh nothing against us for wee apply it to a seventh day now and to none else though not to that seventh day which was at first observed and if hee say that the name Sabbath and that seventh day which was Saturday cannot bee separated which is indeed his meaning I say First the name Sabbath may bee communicable to other dayes though it were not separable from the Saturday for if the day had never been changed yet other daies agreeing with it in cessation from worke might and did partake with it in the appellation of Rest At this day we may find it so in the Ethiopicke Church keeping both Saturday and Sunday holy and calling them both Sabbaths though with the distinction of Jewish and Christian as wee shall pertinently note afterward Secondly I say the name Sabbath and the seventh day from the Creation are separable for if Saturday may bee made a working day as the Christian world acknowledgeth both in position and practice and Master Brab himselfe in his dispensation whereof we shall speake in another place confesseth it may then the name of Rest viz. Sabbath may be separated from it unlesse the day shall be called by a name quite contrary to the nature and condition thereof CHAP. XXI The objection of Judaisme in using the name Sabbath answered and retorted as also the reproach of the name as from the Sabbatarian Heretickes removed object 5 BUt the a Bish of Ely his Treat pag. 207. Bishop of Ely misliketh the name Sabbath for the perill of Judaisme and the heresie of Judaizants The name Sabbath saith b Mast Dowe in his discourse of the Sab. and Lords day p. 4. Mr. Dowe is Jewish and which is more c Doct. Pockl. Visit Serm. p. 6. Doctor Pocklington saith That Sunday was anabaptized after the mind of some Jew hired to be Godfather thereof and so called the Sabbath And d M. wonside q. 3. of the Sab. ch 12. p. 121. Master Ironside also objecteth That in using the name Sabbath we gratifie the Jewes in their superstitious obstinacy against Christ and his Gospel for they abhorre the name of the Lords day as the greatest blasphemy e Ibid. p. 121. adding withall that the ancient Christians fasted on Saturday when the Jewes feasted that they might be so farre from gratifying of them as to be quite contrary to them To all which I answer That many points of Religion both Jewes and Christians hold in common and that onely is to be refused as I wish which is peculiar to them but so is not the keeping of a day of religious Rest nor the proper name of that Rest if the word Sabbath did properly import sacrifices or shadowes of things to come as f Doct. Heyl. hist Sab. part 1. c. 6. pag. 111. Doctor Heylin would have it it might have some Jewish favour in the mouth of a Christian but that it doth not The word Altar hath a neerer reference to Judaisme and Popery and yet they g Doct. Pockâ— Visit Serm. pag. 28 29. the title of another book of his is Altare Christianum p. 50.80 doth D. Heyl. in Antidot Lincol. familiarly use it and thinke there is no danger of Jewish or Popish errour by calling the Communion Table by the name of an Altar but rather the discovery of a h Bish Whites Treatise of the Sab. pag. 207. perverse disposition of novell Sabbatarians by the way I doe not approve of his words but onely repeat them to make scruple of that while they call the Lords day by the name of a Sabbath as Bishop White objecteth Secondly i Bish White in his Treatise of the Sab. pag. 5. Bishop White and k Doct. Heyl. part 2. p. 236 237. hist of the Sab. Doct. Heylin bring in the sayings of John Frith and William Tindall for the Churches liberty to have chosen any other day then the Lords day for religious Rest the Jewes day not excepted and the Apostles and many Churches since the Apostles for three hundred years and more kept Saturday holy every weeke as well as Sunday as l Bish Whites Treatise of the Sab. pag. 109. Bishop White alledgeth and m M. Primros Treat p. 1. c. 12 Master Primrose alloweth a liberty to Christians to observe that day and in it to give themselves to all exercises of our Christian Religion and if any Holiday light upon a Saturday no man is to make scruple to observe it as an Holiday Besides our Church commandeth with the rest of the Decalogue the reading of the fourth Commandement for sanctification and this weekly with a prayer for pardon of profanation past and for grace for better observation in time to come and if there bee no danger of Judaisme in all this there is none surely in retaining the name of the Sabbath with another day then that which the Jewes solemnized Thirdly to deny the name of the Sabbath to the day wee Christians celebrate is rather Jewish for those that are Jewes indeed or
Jewish in opinion as n Mast Brab in his discours pag. 44. Master Braburne was in this point affixe the name Sabbath to Saturday whence it is that hee in his plea against applying the name to the Lords day appealeth to the Jewes at Amsterdam and elsewhere who call Saturday the Sabbath day o Ibid. whereto saith hee I may adde the Jewes reckoning of the dayes of the weeke Saturday they call Sabbath day Sunday they call the first day of the Sabbath Munday the second of the Sabbath c. In which accompt saith he no day is called Sabbath but Saturday nor can the Jewes or those that are Jewish abide to have the Lords day to be called Sabbath because they would exclude it from all right and title to the fourth Commandement as is plaine enough by that wee have already noted out of Master Brab and therefore that of p Doct. Pockl. Visit Serm. pag. 6. Doctor Pocklington before remembred viz. That a Jew should bee the Godfather and give it the name Sabbath as hee saith is a fancie which both superstitious Jewes and religious Christians will deny and deride Fourthly let those that thinke to call the Christian weekly Holiday by the name of Sabbath is Jewish consider whether it bee not now either Jewish or foolish to call Saturday by that name rather then the Lords day since Sabbath signifieth Rest and to say that Saturday must now be a day of Rest is Jewish and if it bee a workeday as wee take it to entitle it with a name so contrary to work is little lesse then foolish especially since wee have a day of rest to which that name with more congruity may be applyed For now to give Saturday a workeday with us that name of rest and to deny it to the Lords day wherein wee rest indeede is as if wee should call the body of a deceased King by the name of a King and deny that Royall title to the living person of his surviving Sonne and heire the heire of his Crowne Lastly For that which Master Ironside saith of gratifying the Jewes by applying the name Sabbath to ours Lords day and of their abhorring of the title Lords day as the greatest blasphemy I answer That wee shall gratifie the Jewes and those that are Jewish much more by giving up the name and title Sabbath unto their day then by applying it to ours for q M. Brab des of the Sab p. 54. Master Braburne when hee was most Jewish in this point made his exhortations to Ministers and people to refraine putting the name Sabbath day on the Lords day and with forbearance of the name hee requireth them r Ib. pag. 55. 288. to forbeare the use of the fourth Commandement the name Sabbath day therefore and the fourth Commandement saith hee must goe unseparable together hold the one and hold the other Ibid. renounce the one and renounce the other also But for the name of Lords day he was well enough pleased that it should be applyed to the day wee celebrate for when hee had exhorted to a forbearance of the name Sabbath hee enforceth his exhortation by this reason Å¿ Ibid. pag. 54. Wee have names enough besides wee may call it Sunday Lords day or First day of the weeke And which is more hee was then when hee did so Judaize in that point as never Christian did before him so farre from being offended at the title Lords day that hee pleaded for a right in it to the Jewes Sabbath t M. Brab defensâ— pag. 238. and in his discourse pag. 8. The Sonne of man saith hee is Lord of the Sabbath wherefore the seventh day may bee truely called the Lords day And if hee had beene a compleat Jew and so would not have allowed Christ to be called Lord yet it would have offended him more to heare the Lords day called Sabbath then Lords day simply For the name Sabbath in his conceipt dignifieth the Lords day with too high and holy a title u M. Brab his defence p. 52. for saith hee it is as if one should rob the Mistresse of her Jewels and bestow them on her Maid or should take the Crowne off the head of a King and set it upon a common subject as before wee had occasion to observe For Saturday saith hee hee meaneth as the Sabbath * Ib. pag. 53. is as the King or Mistresse to the Lords day which is x Ib. p. 52. but a common working day in Gods accompt And for that y M. Ironside cap. 12. of his quest of the Sab. pag. 121. Master Ironside saith of the Christians crossing of the Jewes in fasting on Saturday when they feasted it was not generall nay the greater part of the Christian world in z Aug. Ep. 19. ad Hier. p. 81. Saint Augustine his time did not fast on Saturday as hee hath recorded in his Epistle to Saint Hierom. Ob. 6. Yet by keeping up the name Sabbath some pretenders of piety cite many places of Scripture under that title which may incline to Jewish rigour and so cometh in the perill of Judaisme which the Bishop of Elie seemeth to suspect in the former objection Doctor a D. Pockl. Visitation Serm. p. 19. Pocklington more plainely complaineth of it when hee saith thus they must make a Sabbath of Sunday and keep up that name otherwise their many citations of Scripture mentioning onely the Sabbath applyed to Sunday will appeare so ridiculously distorted and wry neck'd that they will be a scorne and derision to the simplest of their deluded Auditorie And so doth b M. Brab def p. 53. Master Braburne in his Discourse By translating the name Sabbath from Saturday to Sunday saith hee the common people when they reade in the Scripture any thing of note touching the Sabbath day they presently cast that in their mindes upon the Lords day thinking it to bee meant of that The like is objected by c M. Irons Sab. quest 3. cap. 12. pag. 121 122. Master Ironside The name Sabbath may be and is become a snare to many weake ones and especially in reading of the Scriptures for wheresoever they finde the name Sabbath they presently conceive it to bee spoken of the Lords day and many times by this meanes fall into flat Judaisme as appeares by their quoting of the old Testament in the question in hand Answ First This objection if it have any weight in it maketh more against the reading of the fourth Commandement in our Communion Book and the Prayer annexed to it for inclination of the heart to keep that Law then against the simple name or title Sabbath for there is much more conformity with the Jewes in that then in this especially as some expound the Commandement with particular limitation of it to the Saturday Sabbath and whether it reach not also in part to prohibite the publick reading of some parts of Canonicall Scripture I will not determine
know not But the h The Soveraigne Antidote against Sabbathary errours qu. 1. p. 5. Authour of the Soveraigne Antidote against Sabbathary errours speaketh for a further compasse and with a fuller confidence thus Concerning the name Sabbatum or Sabbath I thus conceive that in Scripture Antiquity and Ecclesiasticall writers it is constantly appropriated to the day of the Jewes Sabbath or Saturday and not at all till of late yeares used to signifie our Lords day or Sunday We may here recall to mind what wee have said before out of Doctor Pocklington though to another purpose touching this point i Doct. Pockl. Serm. Sunday no Sabb. p. 21. No learned man Heathen nor Christian tooke the name Sabbath otherwise then for Saturday from the beginning of the world till the beginning of Schisme which was 1554. Lastly Master Braburne when hee was a Jew in his dis-affection of the dignity of the Lords day pleadeth for continuing the word Sabbath to Saturday and against applying it unto the Lords day by the phrase of the k M. Brab def p. 44. 164. 626. Scriptures by the l M. Brab pag. 44. testimony of the Jewes at Amsterdam and else-where and of the m M. Brab pag. 44. Latines to this day n M. Brab pag. 44. by all Latine Dictionaries and so ends with an appeale to all o M. Brab pag. 44. Divines if the word Sabbath be not used in Ecclesiasticall histories for Saturday Now the Objection is at the full both for weight of exception and the condition of persons that except against the title Sabbath to the Lords day I will make a full and I hope a satisfactory answer And first I desire it may be remembred what reasons have been formerly rendred for the application of the name Sabbath to the Lords day Secondly for the title Lords day I have acknowledged it to be given by the holy Ghost to the day of our Saviours resurrection and that others might do so I have proved it also though I dare not say as p M. Ironside qu. 3. ch 12. pag. 120. Master Ironside doth that the holy Ghost doth every where in the New Testament call it the Lords day for it is more usually there called the first day of the weeke and but in one place and but once called the Lords day viz. Revel 1.10 and if hee can shew it mee but once more he shall gratifie me much Thirdly for the negative exception against the name Sabbath as the q Bish White in his Treat of the Sab. and Lords day pag. 127.135 Bishop of Ely maketh it where he saith With the Apostles we call our weekly Holiday not Sabbath but Lords day the Lords day was not called Sabbath by our Saviour nor by any of his Apostles saith r Bish White Ibid. he and thence inferreth a conformity in our Christian phrase If that be a good reason wee must not call it Sunday for the Apostles called it no more Sunday then they called it Sabbath and the Primitive Fathers very seldome so termed it and yet in our Churches Liturgie it is usually called Sunday and seldome or not at all Lords day as before hath been observed Fourthly it may bee pertinently noted to this purpose that for the same thing in one age one word may be more in use in another age another as wee see by 1 Sam. chap. 9. ver 9. Before time in Israel when a man went to enquire of God thus he spake Come and let us goe to the Seer for hee that now is called a Prophet was in old time called a Seer Where you see the same men that is men of the same profession were not alwaies of the same denomination not called by the same name for in the former age they were called Seers who in the later which was the present time when that booke was penned were called Prophets so that day which in precedent times was commonly called by one name in after ages may bee called by another Master Ironside telleth us that Antiquity ever used one of these foure names for the holiday of Christians Sunday not from the Sun in the Firmament but from the Sunne of righteousnesse with healing in his wings or the day of light for the Sacrament of Baptisme called the Sacrament of illumination or the day of bread not from holy bread as the Papists now use it but from the Sacrament of the Supper administred every Lords day or the Lords day which doth and will continue to the worlds end He might have added a fifth or rather have brought in as the first and most ancient the first day of the week which though it were the first and hath the best Authority for it as being mentioned by all the foure Evangelists was not used by any Profession whether of orthodox or hereticall Christians in any age since but by the Brownists of late and though nothing bee more usefull or usuall then light and bread yet those names of light and bread are quite out of use for the denomination of the weekly holiday of the Christians CHAP. XXIII Though neither the Apostles nor the ancient Fathers calbed Sunday Sabbath we may and the reasons why 6. TO answer more particularly touching the title which the Church anciently used to signifie this day I confesse that in the holy Scriptures and in the Writings of the ancient Fathers the word Sabbath is familiarly set upon the Saturday the old weekly holiday of the Jewes but that therefore the Christians weekly holiday should not now be called by that name is an inference which I may justly deny since there was an especiall reason of the distinction of those two dayes in those times by the titles Sabbath and Lords day which now is not of force For it is acknowledged by those that took exception at the word Sabbath as set upon the Lords day that both those dayes were celebrated with solemne Assemblies in many Churches in the primitive times The primitive Church saith a Bish of Elic his treat of the Sab. pag. 71. Bishop White which had Jewes and Proselites in their Christian Assemblies made the Saturday of every weeke an holiday upon the same reasons the Apostles had formerly done And the reasons which he noteth out of b Existimo veram Germanam causam fuisse quòd cum primum inter fratres Judaeos disseminani Evangelium coepisset nollent aut certè non auderent ceremonias omnes Judaicas rescindere Sic Alb. obser in Optat. Concil Carthag Albaspin his observation upon Optatus and the Councell of Carthage were because having Assemblies mixt of Jewes and Gentiles when they begun the promulgation of the Gospel either they would not or they durst not abolish or cancell all the ceremonies of the Jewes Hee might have made his reason more particular and withall more pertinent from the Sabbath it selfe as that on that day the Jewes being accustomed to assemble themselves together they
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
same Religion with them which gave m Si diem Solis laetitiae indulgemus aliâ longè ratione quà m religione Solis c. Tertull. Apol. cap. 16. tom 2. pag. 632. Tertullian occasion to cleer himselfe and his fellow Christians from it by observing the difference betwixt themselves and those sun-burnt Idolaters who did indeed adore it as their god which they did not so by the retaining of idolatrous names of dayes it is conceived by divers as in part wee have shewed that some spice of that superstition is like to bee retained with no little prejudice to true Religion by keeping better names out of ordinarie use The Divell saith n D. bound on the Sab. part 1. pag. 13. Doctor bound caused the Mathematicians to call the first day of the weeke Sunday lest that any ignorant man hearing the name of the Lords day should inquire what that Lord was of whom the day was so called The o Rhem. Test cap. 1. ver 10. Rhemists dislike it in part for the same reason The name Sunday say they is an heathenish calling as well as all other of the week dayes bee in our language some imposed after the names of certaine Idols which the Saxons worshipped and to which they dedicated the dayes before they were Christians which have so long continued that p Profectò pudendum est simulque dolendum quòd non antehac data sint istis diebus Christiana nomina ne dii gentium inter nos tam memorabile monumentum haberent Polydor. Virg. de Invent. rer lib. 6. cap. 5. pag. 367. Polydore Virgil complaineth of it as matter of sorrow and shame to the Christian world that the dayes of the weeke have not hitherto been called by Christian but by heathen names whereby the Gentile gods have had too honourable a memoriall among us To which opinion q Doctor Fulkes answer to the Rhem. Test Rev. 1. vers 10. propè sinem Sect. 6. The like dislike is shewed by that other industrious Writer of our Church Doctor Willet Synops controvers quest 8. part 2. err 72. p. Dr. Fulke inclineth where he saith That the name of Sunday and the rest of the dayes were of heathenish beginning and therefore were better to be left off Here are then against those names severall sorts of Testimonies divine and humane and these both ancient and of later time Protestants and Papists and in these Testimonies are included sundry reasons against the name Sunday especially these First That it is of heathenish beginning Secondly That it hardneth men in Idolatry and hindreth the progresse of true Christianity Thirdly That it may bring those that use it into suspicion of heathenish superstition The Conclusion or Inference from these Premises will bee the forbearance of these names as r D. Fulke his answer to the Rhem. Test in Rev. 1.10 S. 6. Dr. Fulke would have it and the observation of some such Decree as is said to bee made by the Pope Silvester the first at the request of the Emperour Constantine which in f Durand rational l. 7. f. 426. pag. 1. Durandus t Polid. Virg. de Invent. rer l. 6. c. 5. p. 366. Polidore and u Rhem. in Luk. 24.1 ex Brev. Rom. Decem. 31. and in Rev. 1.10 Sect. 6. others wee finde to bee brought in thus Pope Silvester abhorring the Idolatrous appellation of daies and having a minde to reforme it was yet loath to imitate the nomenclature of the Jewes who reckoned the weeke thus the first of the Sabbath the second of the Sabbath c. I say the first of the Sabbath not the first after the Sabbath as the x Rhem. in Luk. 24. ver 1. Rhemists expound it for in the Jewish computation the Sabbath day was the last day of the seven and so the accomplishment of the whole weeke wherefore the word Sabbath is sometimes taken not for a day but for a weeke as Luk. 18.12 chap. 24.1 as our best English Translators render it and the accompt being made with such particular mention of the Sabbath every day it might bee a meanes daily to keepe in minde the memento of the fourth Commandement that all profanation of the day by provident forecast of secular affaires might be prevented and that other dayes of the week wearing as it were the Sabbaths livery they might bee so regulated with reference unto it that there might bee none occasion to make inchroachments upon it Notwithstanding this that Pope having no liking of the Jewish reckoning though with this intimation it did not deserve to be disliked nor yet of the Gentiles who count Sunday Munday c. gave them this numerall denomination calling the first day of the weeke prima feria or the Dominicall day the second secunda feria and so to the sixth naming the last of the seven by the old name Sabbath This is the most and worst that can be said against the usuall appellation of the dayes especially against the name Sunday which is the chiefe in acceptation with some and in exception with others Notwithstanding I conceive that in our times and in our Church the name Sunday is not so to be censured or shunned as by some it hath been and this will appeare chiefely by clearing it from such objections as are made against it which now wee shall offer to the judgement of the indifferent Reader CHAP. VII How farre it may bee lawfull to use Idolatrous names An Answer to the Objection against the name Sunday ANd first for the places of Scripture before alledged they doe not imply in their proprer sense so precise a prohibition of all names of idolatrous or otherwise of sinfull intimation or acception in all respects that it should be utterly unlawfull to mention them the name of evill is forbidden sometimes to make us more estranged from that which is evill yet not wholly and altogether For First An evill as it is evill may bee reproved and that under that name by which it is knowne so though the Apostle forbid the naming of fornication in his Epistle to the Ephes chap. 5. ver 3. yet himselfe nameth fornication and fornicator by way of reproofe well toward twenty times in his Epistles and in that very place hee could not so well have forbidden the thing it selfe if he had not at all made use of the name Secondly It may bee lawfull to mention an idolatrous name without reproofe as a M. Ainsworth in Mr. Pagets arrow against the Brownists p. 142 143. Master Ainsworth though a Brownist and so a vehement adversary to all appearance of idolatry acknowledgeth and giveth instance in the names Nebuchadnezzar and Belshazzer and others to which may be added the idolatrous name of the Ship wherein Paul was carried which hee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Castor Pollux Act. 28.11 and this in an idolatrous sense though without either approbation or reproofe of Idolatry Thirdly An idolatrous name may bee
the divine Authority of the day or to diminish ought of the duties of devotion belonging to it so that all three names if there bee not more fault in their minds that make use of them then in the words themselves may and will with peaceable men be passable without any cavill at all Secondly hereby may bee precluded their intents that they take not effect who by cavilling at the name bewray a mind to undermine and overthrow the thing it selfe which I will not say nor do I think of all that take exception at that name yet I have shewed it of some that they plead against the word Sabbath to supplant its fundamentall right by the fourth Commandement and there is no little power in the use or refusall of words to advance or undervalue the things themselves to which they are applyed as hath been proved in that wee have before produced yea sometimes as b Nescio quid veneni in syllabis latet Hier. ad Damasc tom 2. pag. 132. Saint Hierome observeth there lurketh a kind of poyson under syllables as in every page of Doctor Pocklington his booke which weares this title Sunday no Sabbath whereof I have said enough before and hee too much though very little to the purpose for proofe of his distructive determination against the name Sabbath Thirdly In clearing the doubts that are made of those names and titles of our Christian Sabbath divers personages of highest place with many more of the better sort though of inferiour rank in the Church or Common-weale are cleared from such reproachfull imputations as by taunting at or traducing of the lawfull use of those names especially that of the Sabbath some with Ismaelitish malignity expressely or by consequence have cast upon them to which purpose the fore noted judicious Divine hath said somewhat in his Antidote against Sabbatary errours though me thinks a little too faintly viz. c A soveraign Antidote against Sabbatary errors qu. 1. pag. 5. That men otherwise sober and moderate ought not to bee censured with too much severity not with any severity at all hee might have said nor charged with Judaisme if sometime they call Sunday by the name of Sabbath if hee had said if commonly they call Sunday by the name of Sabbath hee had spoken no more then the truth will beare d Ibid. p. 8. for there is none of the three names saith hee to bee condemned as unlawfull but every one is to bee left to his Christian liberty herein so long as superiour Authority restraineth it not and so that hee doe it without vanity or affectation in himselfe and without judging or despising of his brother that doth otherwise which is a pious and prudent proviso though so farre defective as it importeth a meere paritie without any preheminence on the Sabbaths behalfe Fourthly By explication of these titles in this sort wee may answer many passages of the ancient Fathers produced against our weekly holiday in the name of the Sabbath whereby they meane not as many misconceive them and so misapply them any prejudice to the holy observation of the Lords day as in weekely recourse in the Christian Church but precisely and punctually the Saturday Sabbath which we hold as much as they to be abolished and much more then some of them did Fifthly If all the names bee lawfull and that of the Sabbath most usefull as hath beene shewed let us bee sure to make use of it upon all faire and fit occasions though wee neither wholly forbeare the other two titles nor quarrell with any for their more familiar use of them that wee may uphold the tenure of the day together with the title of it by the fourth Commandement whereto I desire to exhort the Reader with the more earnest intreaty First Because some with such supercilious disdaine have indeavoured to disgrace that title that others as much too modest as they too bold have beene affraid or ashamed to use it and I remember one who was of eminent parts and place and who formerly had divers times used it in a printed booke having upon occasion named the Sabbath presently recalled the word as if it had beene a fault and tooke up the title Sunday in stead thereof Secondly Because if wee let goe the name of the time wee may bee like to lose the thing in time to come or at least to loosen and weaken its claime to the best authority on which it depends for as it is a weekly holiday wee cannot plead better for it then by the proportion of the fourth Commandement and that being made good upon that ground the difference about the particular day within the circle of seven will bee the more easily composed since it is no more then other proofe and evidence inferiour to an expresse precept of the Decalogue may well support I would now put a sinall period to this comparative discourse but that opportunity prompts mee and it may bee a twofold duty which I owe both to my superiours and to this sacred cause wherein they are interessed as supreme Judges over it and I as a faithfull Advocate for it bindes mee to bend my conclusion towards the Barre of the most awfull Court in the Kingdome and with prostrate humility to beseech you most Noble Lords and you most worthy Knights Citizens and Burgesses of the high Court of Parliament now assembled to take into your prudent and pious consideration the weighing of the precedent titles and the poyse of Religious reason swaying the resolution on the Sabbath side and that as you have occasion to mention the day by divine ordinance designed to the solemne service of God and the salvation of man in your Discussions or Decrees you will bee pleased to give it that authentick and edifying appellation which best serveth to uphold the surest tenure by which it holdeth and most mindeth us of that holy observation to which by many and weighty reasons we are obliged whereby as it haâ—h been most highly honoured from heaven by Gods owne hand writing in the fourth Commandement so it may bee ratified by the highest authority on earth the highest to us viz. an Act of Parliament to secure it from contempt and to restore it to the right whereof many either in simple ignorance or inconsiderate rashnesse or audacious profanenesse or partiall prejudice or in politicke impiety for all these are Antisabbatary symptomes in some or other have endeavoured to deprive it You have already to the great joy of the godly throughout the Land raised your devout indignation against the indignity done to Religion by the most irreligious Pamphlet of Doctor Pocklington though composed and published under the sacred title of a Sermon and if now as by an act of your Justice SUNDAY NO SABBATH must burn so by some act of your Grace SUNDAY A SABBATH may shine and the same holy zeale will dispose you to this double devotion you will further advance his honour who hath promised to returne you like for like in that kinde 1 Sam. 2.30 and hee will doe it not onely in kinde but in degree and give us of the Clergie the better meanes to perswade the people with better mindes to compose themselves to all due obedience for what your Honours shall decree concerning their dutie both to God and man And so I conclude the titles of our weekly Holiday which will both conduce to the contracting of our taske and to the clearing of the truth to our understandings when wee come to deliver more materiall observations which from henceforward are to follow and which we shall begin in another Booke and goe on withall as God giveth ability to performe and opportunity to publish what this great and weighty cause of his and his Church requireth at our hands FINIS Errata PAge 1. line 2. after the word times adde with many pag. 4. line 3. aâ— the end of the quotation c leave out Selden pag. 5. lin 8. for the word for read and. pag. 8. lin 5. for desire reade more pag. 8. lin 24. for Videlius reade Vedelius pag. 9. lin 3. after but adde the. pag. 10. lin 6. after the words crosse and blot the words crosse to pag. 12. in the margent over against the third line reade Mr. Duraeus and lin 11. for distraction reade division pag. penult lin 3. for grace reade honour In the subscript of the Letter to the Authour for Samuel reade Sabbath and for Glindale Glendole p. 15. l. 21. or reade of p. 16. initio lâ— 30. adde be pag. 38. l. 18. respest reade respect p. 63. in the mar for in locico reade in lexico pag. 64. lin 16. after the word is adde but. pag. 82. lin 22. for or reade to pag. 89. lin 21. for Christians reade Christian pag. 124. lin 25. for hominum reade hominem pag. 143. lin 7. for Parenaesis reade Paranesis pag. 179. lin 1. for Sabbath reade Lords day pag. 195. lin 2. after the word if adde the.
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
Lords day to the Christians weekly holiday answered p. 26. Chap. VI. Of the name Sunday Whether we may call our weekly holiday by that name objections against the use of the name Sunday for our weekly holiday p. 34. Chap. VII How farre it may be lawfull to use Idolatrous names an Answer to the Objection against the name Sunday pag. 41. Chap. VIII Of the name Sabbath and first of the writing Sabboth Sabaoth and Sabbath which of them is the right and by occasion thereof some observations of skill and ignorance of the originall tongues pag. 50. Chap. IX The Etymologie of the name Sabbath and first of the abusive derivations of it by Justin and Plutarch by way of contempt of the Jewes their Religion and Manners pag. 60. Chap. X. The derivation of the name Sabbath from two Hebrew words the one signifying seven the other Rest the former being the errour of Lactantius the later the true and most received Etymologie pag. 67. Chap. XI The sever all acceptions of the name Sabbath pag. 69. Chap. XII Whether the day called Lords day or Sunday may not also be called Sabbath day or the Sabbath the exceptions which are taken up by divers against it pag. 73. Chap. XIII Reasons why Sunday or the Lords day may be called Sabbath day delivered and defended pag. 79. Chap. XIV Ancient evidence for calling the Lords day by the name of Sabbath observed especially against Doctor Pocklington his assertion viz. That no ancient Father nor learned man tooke the name Sabbath otherwise from the beginning of the world till the yeare 1554. then for Saturday observed by the Jewes pag. 91. Chap. XV. Royall and reverend Authority for putting the name Sabbath upon Sunday whereby it is cleared from schism as well as from novelty pag. 101. Chap. XVI Of such as are Adversaries to the name Sabbath as put for Sunday sometimes assenting thereto and using the name in that sense or yeelding that which doth inferre it pag. 116. Chap. XVII Exceptions against some of the precedent Testimonies alledged for calling the Lords day Sabbath propounded and answered pag. 119. Chap. XVIII A particular answer to the particular exceptions made against the name Sabbath as applyed to Sunday or Lords day and first of the dangerous plot pretended by Doctor Pocklington in the use of the name Sabbath for Sunday and of his prodigious comparison of the name Sabbath on the Lords day to the crowne of Thornes on the Lords head pag. 133. Chap. XIX An answer to Barkley the Papist his dilemma against the name Sabbath for Sunday or Lords day pag. 143. Chap. XX. Master Braburne his objection of confusion in calling Sunday Sabbath answered pag. 146. Chap. XXI The objection of Judaisme in using the name Sabbath answered and retorted as also the reproach of the name as from the Sabbatarian Heretickes removed pag. 148. Chap. XXII The Negative argument drawne from the Apostles not using the name Sabbath for the Lords day answered pag. 156. Chap. XXIII Though neither the Apostles nor the ancient Fathers called Sunday Sabbath we may and the reasons why pag. 161. Chap. XXIV The Objection taken from the use of the name Sabbath in Dictionaries Histories and the Romane and Reformed Churches answered pag. 168. Chap. XXV The Objection taken from the statute and language of Lawyers answered pag. 175. Chap. XXVI A comparison of the names Sabbath Lords day and Sunday with a resolution of the Question for the name Sabbath as the best and fittest to be the most usuall title of our weekly Holiday pag. 180. Chap. XXVII A briefe accommodation of this Nomenclature or nominall discourse to some purposes of importance concerning the Sabbath pag. 197. A Premonition concerning my Sonnes Verses after written THough a learned and worthy a Doct. Primrose in his Preface to the Reader before his Sons Treatise on the Sabbath Doctor of the French Church honoured his Sonne so much as to write to him to deliver his mind concerning the Sabbath I am not so fond a Father as to conceive my Sonne being yet by his yeares in his minority and among Graduates of the University but a meere fresh-man having but newly stepp'd up to the first and lowest degree of the Schooles fit with that hand which was but lately taken from the ferula to take the Censors rod and to passe his judgement or if that be too grave a terme for one so young his opinion or conceipt either upon the Doctrine or any Dictates of the Sabbath yet his filiall affection and poeticall fancy prompting him to put pen to paper in these ensuing Verses and to send them to mee with his desire that I would allow them some vacant page in my Book as some what of kinne to mine own conceptions because they be his I have assented to him but with these two advertisements to the Reader 1. The one That hee thinke not the better of mee or my Booke for any praise they bestow upon either for Poetry is an Art of deceit which measureth expressions not by the truth of the subject but by the strength of imagination working upon it nor is it more disposed to deceive then naturall affection to be deceived especially in relations of neerest degree as betwixt us two though it be usually as more forcible so more fallible in a descending then in an ascending operation 2. The other is That my meaning in this admittance of his Muse before my Sabbatary discourse is to engage him openly to this holy cause as * Hamilcar Hannibalem filium non amplius novem annis natum ad aram adduxit eamque caeteris remotis tenentem jurare jussit nunquam in amicitiam cum Romanis fore Aemil. Probus in vita Hannib fol. 115. Hamilcar did his young sonne Hannibal privately in the cause of the Carthaginians against the Romans that when time and studie with Gods blessing have ripened him for any religious undertaking hee may hold himselfe solemnely bound to bee zealous for Gods right in this behalfe and faithfull and resolute to plead for it against all opposers With these premisses I have left him roome and given him leave under my name to write to the Reader in his owne stile as followeth On the learned Treatise of my much honoured Father intituled Sunday a Sabbath Deare Sir PArdon my fault if 't be presumption here Before your sacred labours to appeare But if you will not I shall make my pen To keepe a Sabbath and not write agen In former times you meant to put to presse Your English Sabbath in a ″ ″ I purposed to publish it in Latin because it would not passe in English Romane dresse But'twould have griev'd you sure your work should be Abus'd by what you hate flat Popery For your own name would make most think it good And some to read what they not understood I still lamented that your deske should bee The Sabbath's prison and still kept from mee As well as others and 't
and drinking and other riotous and disorderly living and of one of that humour wee use to say in our language Hee is a merry Greeke And it may bee Plutarch though hee were a Boetian and not a Cretian and so came not under the reproach of the Apostle borrowed of the heathen Poet who saith of the Cretians that they are alwayes lyars Tit. 1.12 yet as a Grecian for a Grecian is in a little better credit for truth with the m Quicquid Graecia mendax audet in Historia Juvenal Satyr 14. pag. 89. Latine Poet then a Cretian with the Greek hee might use some of the outlashing and lawlesse liberty of his native Countrey either in faining of his owne or spreading others reproaches against the Jewes but to conclude with him as hee corrupts the derivation of the word Sabbath so in the same place doth hee the word Levita deriving it from Evios another name of Bacchus And if hee had thought of it such was his scornefull spight toward the Jewes it is like hee would have derived the word Hebraeus from ebrius a drunkard and had he understood the Hebrew it may bee hee would have drawne it as a full cup from an Hebrew vessell out of the word Saba which signifieth as n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. Hens exer sacr c. 1. p. 11. Hensius giveth it in the Greek to drinke profoundly and to bee full of wine but neither could that disparage the parentage of the word Sabbath for Saba is written with Samech and Sabbath with Scin and yet I confesse besides the Pagan oppositions and contempts of all Religions but their owne which most of all deserved them there might bee and was much miscarriage in the manners of the Jewes well knowne to the Greeks which might give occasion of such a scandall and scorne as Plutarch hath taken up against them and others partly from him have put upon them though his derivation of the name Sabbath for all that bee no Btymologie but a Pseudologie And it is very like that their excesses of that sort procured their reproach for Saint Augustine comparing our Saviours caveat in Saint Luke Take heede that your hearts be not over-charged with surfetting and drunkennesse and with the cares of this life and so that day come upon you at unawares Luk 21.34 with that in Saint Matthew Pray that your slight be not in Winter nor on the Sabbath day Matth. 24.20 referreth the cares of this life to the winter and surfetting and drunkennesse to the Sabbath which evill saith o Crapula vero ebrietas carnali laetitia luxuriaque cor submergit arque obruit quod malum Sabbati nomine propterea signisicatum quia hoc erat sicut ut nune est Judaeorum pessima consuetudo illo die deliciis affluere dum spirituale Sabbatum ignorant Aug. de consensu Evangelist lib. 2. cap. 77. pag. 536. tom 4. part 1. pag. 635 636. hee is signified by the name of the Sabbath because this was and yet is the impious practice of the Jewes to overflow that day with carnall delights not knowing the spirituall observation of the Sabbath And it may be also that in their sports as well as in their meats and drinks they were too neere allied to Bacchanall behaviours for Saint Augustine in the 91. Psalme chargeth them not only with luxurie but with trifling vanity and wickednesse of other kindes p Ecce hodiernus dies Sabbati est hunc in praesenti tempore otio quodam corporaliter languido luxurioso celebrant Judaei vacant enim ad nugas cum Deus praeceperit observari Sabbatum illi in his quae Deus prohibet exercent Sabbatum vacatio nostra à malis vacatio illorum à bonis operibus meliù enim est arare quam saltare August in Psal 91. tom 8. part 2. pag. 158. They are at leasure for toyes saith hee and for such things as God forbids our Rest should bee a restraint from wicked workes but theirs is from good works it is better to plow which they do not then to dance which they do on that day And thus much for the erroneous derivations of the name Sabbath out of Heathen and Christian Authours which were too much for the notation of the Name but that withall there may bee intimation given of more caution to all that professe the Gospel of Christ to looke to their lives that they bee so much more fearfull to give as some are more forward to take up occasion of scandall and calumnie against them that Christians to Pagans orthodox Christians to Hereticks Catholicks to Papists strict Professors to Protestants at large minister no matter of reproach in their manner of observing the day and time especially dedicated to Gods solemne worship that as at all times so at such most of all they bee carefull to conforme themselves to that of the Apostle Let every one that nameth the name of Christ depart from iniquity 2 Tim. 2.19 And let this advertisement at the entrance of the doctrine of the Sabbath be as an Inscription or Title on the Porch of the Temple that all prophanenesse may bee kept procul à Fano both farre from the Church and farre from the Sabbath which is most solemnly to be sanctified in it CHAP. X. Of the derivation of the name Sabbath from two Hebrew words the one signifying seven the other rest the former being the errour of Lactantius the later the true and most received Etymologie TO draw neere the etymology and to conclude this Criticisme a Hic est dies Sabbati qui linguâ Hebraeorum à numero nomen accepit unde septenarius numerus legitimus plenus est Lactant. Instit l. 7. c. 14. p. 640. Lactantius saith and the like is in Sypontinus which b Hospin de orig Fest Jud. Ethn. cap. 3. pag. 3. Hospinian noteth for his errour that the word Sabbath in the Hebrew tongue is derived from a word of number the word though hee name it not is Sheban as Hospinian Shebbang as c Ubi supra D. Gomar Invest Sab. cap. 1. pag. 3. Gomarus reads it for which saith hee for more easie utterance the vulgar take up with Seba signifying seven but joyned with a verbe as d Cum verbo adverbiascit Schindl pentag col 1793. D. Schindler noreth it it becometh an adverbe and so it is changed into seven times but though this come a little neerer the true notation of the word for that both the initiall letters and the sense sute better with the name Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for both begin with the letter Schin and the Sabbath hath its recourse and revolution in the circle of the weeke which is made up of seven dayes yet it is plaine to such as have any insight in the Hebrew tongue that Lactantius was mistaken and that as wee may well conjecture out of that which followeth his numerall notation by some mysterious superstition in his minde
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