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
illustri visione patefecit futurum Ecclesiae statum pag. 78. Thes 36. Advent comming or appearing of the Lord Amos 5.8 Malach. 3.1 2. and this appearing hee taketh to bee either the day of Christs birth or that peculiar day wherein in an especiall vision hee appeared to Saint John and revealed unto him the state of the Church for future times or the day of judgement e Sic 1 Cor. 5.5 ut spiritus salvus sit in die Domini quo scil apparebit ad judicium Dr. Gamar Invest Sav. c. 6. Ibid. Thes 34. 1 Cor. 5.5 but he f Si verò diem natalem intelligamus aliquanto expressior erit circumstantia temporis Dr. Gomar Ibid. pitcheth upon our Saviours birth day applying unto it that which hee said of Abraham viz. That hee rejoyced to see his day Joh. 8.56 Upon that Text that rarely learned g Bp. Andrews in his Serm. Joh. 8. ver 56. Bishop of Winchester observeth That Christ had two eminent dayes his Genesis or his comming into the world and his Exodus or his going out of the world the first of his Nativity the last of his Passion But for one Genesis hee might have noted a threefold Exodus one out of the world of men into the grave another out of the grave into the world among men againe and a third out of the neather world into the upper by his ascension from earth into heaven Master Braburn in his first discourse of the Sabbath having brought in the Jewish h The Sabbaths were called the Lords holidayes Es 58.13 now if the Sabbath be the Lords holiday it is the Lords day M. Brab in his discourse pag. 8. Sabbath and all the fore-named dayes except that of his apparition to Saint John which is Dr. Gomarus his peculiar conceipt so far as yet I have observed as rivals with the day of Christs Resurrection for reputation and right to the title Lords day of that title saith thus And which of them John had respect unto scil when hee mentioned the Lords day the Scripture is altogether silent and if hee and Doctor Gomarus had beene silent too it had beene much better but to make the matter worse against the Antiquity of it they both take such exceptions as these Master i Mr. Brab Defence of the Sabbath p. 243. Braburne in generall saith The name of the Lords day was but new and put upon Sunday since Christ and that not many yeeres too since Christ hee might haply have read in Symeon Metaphrastes that Silvester the first first gave that title unto it which k Baron Annal. tom 3. ad an 315. num 16. col 163. See also Pol. â—nrg de Invent rerum lâ—b 6. â— 5. p. 366. who relates the comeipt and refutes it aâ— Baroniuâ— doth Baronius confuteth Doctor l Si ista appâ—lâ—atio ab Apostolis promanasset in Ecclesia suâ—ssâ—t recepta an crediâ—ile est potuisse fieri ut Justinus Martyr antiquis simus atque incorruptus Scriptâ—r ea in accurata rituum descriptiâ—ne omissa solis diem aut unum Sabbatorum aut primam hebdomadis tantummodo nominaret quemadmodum in Apologia pro Christianis Dialogo cum Triphone Gom. Investig Sab. cap. 6. pag. 76. The like is in his defence of his Investig c. 10. pag. 135 137 141 142. Gomarus more particularly telleth us That in Justine Martyr ' s time the Christians weekley holiday was not noted by that name since hee useth other titles as Sunday and the First day of the weeke but maketh no mention of it at all by the name of the Lords day albeit if it had beene in use from the Apostles time to his hee had good occasion both to note it in his Dialogue with Tryphon the Jew and in his Apologie to Antoninus where hee maketh an accurate description of the rites of the Christian Religion From his silence then in so commodious places for remembrance Doctor Gomarus inferreth that it was not derived from the Apostles nor received into the Church till after Justine Martyr his dayes so that in summe their objections against this title are reduced into two heads Impertinency and Novelty First for Impertinency they would make the title Lords day no more pertinent or proper to the Christians weekely holiday then to divers dayes called in the Scripture the day of the Lord nay more pertinent to others then to it Whereto I answer for the present reserving further satisfaction to the next Chapter First That wee may conceive as a late m Rejicimus Haebraïsmum illum multum enim interest inter diem Domini Dominicum illa enim est appellatio generalior haec strictior specialior mâ—ltae enim dicuntur Domini tamen non sunt Dominica ut arbores Domini Psal 104 16. quas puto arbores Dominicas Gomarus non vocabit multa Dei dicebantur quae tamen divina non erant ut montes Dei Inquisit de Sabbaâ— pag. 84 85. Writer distinguisheth a difference betwixt the day of the Lord and the Lords day or Dominicall day as the Rhemists in English turne the text Rev. 1.10 not so much for congruity to the Originall as to make obscurity in the Translation for many things in the generall may be said to be the things of the Lord which yet are not to bee named Dominicall things as the trees of the Lord Psal 104.16 which Doctor Gomarus himselfe would not think sit to bee called Dominicall trees and many things are said to be Gods which are not godly nor divine for in use of speech the former importeth a common right which is a right in God to the creatures in common the later a right of peculiar appropriation to himselfe Secondly Howsoever that distinction prove and though it be true and pertinent it is I confesse somewhat nice and curious so that few upon their owne reading of the Scripture will take notice of it yet the distinction of n Gomar Invest Sab. cap. 6. p. 74. Thes 33. Doctor Gomarus is manifestly faulty both in it selfe and in respect of the purpose for which hee frameth it For hee distinguisheth betwixt the day of the Lords Advent comming or appearing and his Resurrection as his words partly expresse and partly imply and this to the end that hee may transferre the title Lords day from the day of the Resurrection to some other whereas indeed that day on which hee arose was as well an Advent or day of appearance unto men as that which hee so nameth by way of opposition unto it for hee came that day and as by a new and admirable birth appeared to many Mark 16.9 Thirdly To prevent mistaking of the Tenet which I hold in the triall of right betwixt the day of our Saviours Resurrection and other dayes set up with it in competition for the title Lords day I professe with o Mr. Primrose his treat of the Sab. or Lords day part 3. c. 1. p. 198. Mr
parcell of Scripture is called by our Church the Epistle though it bee not taken out of those writings which are properly so called◠but out of some booke of * Prophes Isa ch 7. ver 10. On the Annunciation of the Virgin Mary 40. v. 1. On Saint John Baptists day 63. v. 1. On Munday in Passion week Jer. c. 23. ver 5. On the twenty fifth Sunday after Trinity Joel c. 2. v. 12. The first day in Lent Prophesie or ″ Hist Acts ch 1. ver 1. On Ascension day ver 15. On Saint Matthias day 2. v. 1. On whitsunday 5. v. 12. On Saint Bartholomewes day 7. v. 55. On Saint Stevens day 8. v. 14. On Tuesday in Whitsun week 9. ver 1. On the Convers of S. Paul 10. v. 34. On Munday in Easter week On Mund. in Whitsun week 11. ver 22. On Saint Barnabies day ver 27. On Saint James his day 12. ver 1. On Saint Peters day 13. v. 26. On Tuesday in Easter week Historie as in the Service of divers Sundayes and Holidayes in the yeer according to the Catalogue in the margine because it is read in the place and standeth in stead of the Epistle And thus u M. Brab Desence p. 600.601 Master Braburne will allow the Lords day not onely the name but the honour of a Sabbath viz. as in the roome of the old Sabbath for a time and for its sake Fifthly Reas 5 wee have already shewed out of Chrysostome of old and Jos Scaliger of late that the other holidays of the Jewes which were not weekely are called Sabbaths and * Doctor Hevl Hist Sab. part 1. c. 5. pag. 87 88. Doctor Heylin x M. Brab Discourse p. 81 82. Master Braburne and y Master Ironside queil 3. cap. 13. pag. 123. Master Ironside acknowledge no lesse and if they when the seventh dayes Sabbath was yet in force and use might be called by that name much more may the Lords day now which is a weekly day of rest as the old Sabbath was but now is not so that there is nothing in it much lesse in any other day of the week that may give it a better right to the title Sabbath then the Lords day hath Sixthly Reason 6 z There is a Sabbath or rest from sinne D. Heyl. Hist of the Sab. part 2. c. 5. pag. 157. Doctor Heylin alloweth the name Sabbath to bee given to cessation from sinne why then not rather to rest from labour Since this is literall and proper as the law of the Sabbath requireth that metaphoricall and sigurative and the right of appellation goeth rather by the letter then by the figure as a Bish Andr. 3. Serm. of the Nat. p. 64. Bishop Andrewes observing of the world day taken sometime figuratively for the whole time of mans life and sometimes properly and literally as in our ordinary speech for the seventh part of the weeke maketh his choice of the sense which consenteth with the letter and leaveth the figure Adde hereunto a further latitude of the word Sabbath allowed by b Mr. Broad in his 3d. quest p. 5. Master Broad and therewithall a greater liberty for the use of it to Christians which is That the Kingdome of heaven and the Sabbath have one common name and yet saith hee the difference betwixt them is as much as betwixt the sacrifices of beasts by the law and the sacrifice of Christ in the Gospel and if the difference bee lesse betwixt day and day rest and rest in observation of Jewish and Christians holidayes which cannot reasonably be denyed the same name may bee attributed to their holiday and to ours especially by turnes to theirs while it was in force to ours since that being put downe it hath obtained the honour of the day Seventhly Reas 7 Doctor Heylin againe notwithstanding his exceptions both against the name and thing it selfe noted by the name takes the name Sabbath to bee an honour where hee saith that the new Moones were not honoured with that title in the booke of God conceiving belike as c M. Brah. des of his disiourse pag. 53. Master Braburn said that the name was a crown on the head rather then as d D. Pockl. Visit Serm. p. 20. Doctor Pocklington held a deformed vizzard on the face And if the Lords day have gotten the honour of the Jewes Festivity as indeed it hath since that was put down and this set up in its stead that name as well agreeing with the precedent proofes may be the more fitly attributed to it Eightly e M. Dowe in his Discourse of the Sabbath and Lords day pag. 41. Master Dowe observeth though by way of complaint for which there is no great cause that the day we celebrate is vulgarly called and known by the name of the Sabbath the like hath f Mr. Brab def p. 626. Master Braburne Doe not they saith hee usually call Sunday or Lords day the Sabbath And if it bee vulgarly knowne and called by that name the rule is Wee must speake with the vulgar and think with the wise Master Ironside by way of exception to this vertually I meane not expressely for hee maketh no mention of the rule saith g Mr. Ironside quest 3. cap. 13. pag. 126. Who speaks most religiously the Apostles and the whole Church or some few private persons of late yeeres is easie to determine wherein hee implyeth that the first and best and most Christians forbeare the name Sabbath and use rather the word Lords day therefore the name Sabbath must cease as savouring both of novelty and schisme Whereto I answer for the present that all the foure Evangelists note the day wee celebrate by the name of the first day of the weeke and onely one of them viz. S. John and that but once viz. Rev. 1.10 calleth it the Lords day yet without any imputation of novelty or schisme which we shall more cleerly fully take off and avoid for the denomination of the L. day by the name of the Sab. in the ensuing Chapters CHAP. XIIII Ancient evidence for calling the Lords day by the name of Sabbath observed especially against a D. Pockl. Visitation Serm. called Sunday no Sabbath Dr. Pocklington his Assertion viz. That no ancient Father no learned man tooke the name Sabbath otherwise from the beginning of the world till the yeere 1554. then for Saturday observed by the Jewes USe of speech which for the name Sabbath as applyed to the Lords day hath for our age beene b See c. 12. and c. 13. propè sin confessed by the adversaries of it is as the c Si volet usus Quem penes arbitrium est vis norma loquēdi Hor. de art poet Poet saith the rule of speech and of such authority that wise men willingly submit unto it and that sometimes so farre as to speake amisse that they may bee understood aright so did d Ossum sic enim potius
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
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
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
p. 72. Bishop of Elie where hee observeth out of Athanasius his Tractate de semente That the Saturday Sabbath was so observed that it was not prohibited Thirdly For Africa Saint Augustine since hee was an African Bishop may informe us by that hee hath in the 91. Psalme where treating upon it as the text of his Sermon Å¿ Hodiernus dies Sabb. est Aug. in Psal 91. tom 8. part 1. pag. 158. hee saith this day is the Sabbath if it were the Jewes day on that day he preached to the people and they had an holy Assembly on that day with conformity it is like to other Churches for hee calleth it the Sabbath as a day designed to holy duties and as it is like with conformity to other Churches if it were the Lords day hee called that the Sabbath and so the title is authorised by his Testimony But whatsoever become of these Allegations or however they prove for force or feeblenesse certain it is that the Decree of the Councell of t Concil Laodicen can 29. Caranz sum concil p. 190. Bin. tom 1. p. 300. Laodicea about the yeare 368. prevailed not so far as quite to put downe the observation of the Saturday Sabbath though to u Si inventi fuerint Judaizare i. e. non operando in Sabbato non praeponendo diem Dominicam eidem diei Anathema sint Ibid. Sabbatize with a Jewish cessation were forbidden upon pain of an Anathema for in time of Pope Gregory the Great there were some who had it in too great honour and religious reverence but by this time the Lords day had so farre advanced in estimation above it and in operation against it that ″ Greg. â—p 3.11 hee is almost as sharpe with them who were precise observers of the Sabbath with the Lords day as Ignatius was with such as combined them both in superstitious abstinence or fasting Gregory held those who observed the old Sabbath to bee x Perversi spiritus homines die Sabbati operari prohibent quos quid aliud nisi Antichristi Praedicatores dixerim Greg. â—p ex Regist l. 11. c 3. fol. 452 p. 1. col 2. Antichristian and y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ep ad Philip pag. 45. Ignatius termed those who fasted on the Lords day or Sabbath one day excepted the killers of Christ So in his Epistle to the Philippians But for all that of the Laodicean Councell and this of Gregory the Sabbath was in some places upheld with the sacred services not onely as that z Sabbat is evangelia cum alâ—is Scripturis legenda esse censemus Concil Laod. can 16 pag. 180. Councell decreed for the reading of Scripture for that day but as with an equall respect to the Lords day which the a Ibid. can 29. Councell forbad and so it is to this day in the Ethiopicke Churches as b Quod autem Sabbatâ—n aequè ac diem Dominicum ab opere immune habent id non est argumentum Judaisini sed veteris Christianismi quot enim Canones sunt qui vetant Sabbato opus facere Joseph Scal. de emend temp l. 7. p. 683. Joseph Scaliger sheweth which hee will have to bee no argument of Judaisme but of ancient Christianity for how many Canons saith hee are there to forbid men to worke on the Sabbath day meaning the Saturday I wish hee had set downe how many some I have met with but not many and of those that which is pretended to be of the greatest Authority is in true judgement of least accompt viz. that of c Clement const Apost l. 7. c. 24. Clement published in the name of the Apostles which commands to keep holy the Sabbath day in memory of the Creation and the Lords day in memory of the Resurrection which if Clement had received from the Apostles the Romans it is like would which they did not have received it from him for they reckon him for one of the prime successors of S. Peter in the Bishoprick of Rome The summe of these observations concerning sacred Assemblies twice a weeke viz. upon Saturday the old Sabbath and the Lords day the new begun by the Apostles for the quicker progresse of the Gospel and better advantage of devotion and continued by Christians in after ages after their examples is this In the primitive times the Lords day was seldome called the Sabbath because then the old Sabbath of the Jewes was religiously observed with solemne Assemblies and while and where two dayes were so solemnized i. e. Saturday and Sunday it was sit to call them for distinction sake and to avoid confusion by severall names and good reason that the Saturday having for some thousand of yeers had possession of the title Sabbath when yet the Lords day or Christian Sunday had never shined in the world should be called the Sabbath rather then any other day and that the Lords day should rather be called by another name then by that But now at least among us who use the day which was the Jewes holiday not as a Sabbath or a day of rest but as a workeday now that some Jewishly some prophanely affected doe deny the name of Sabbath to the day wee celebrate to supplant the support of it by the fourth Commandement not as it is the Lords day but as one of the seven there is no danger of confusion by calling the Lords day the Sabbath but due caution thereby given against such conceits as tend to impeach the preheminence thereof CHAP. XXIIII The objection taken from the use of the name Sabbath in Histories Dictionaries and the Roman and Reformed Churches answered NOr is it any thing to prejudice the preheminence of the title Sabbath among us that Latin Authours whether of Histories or Dictionaries take the word Sabbatum usually for Saturday as a M. Brab his defence p. 44. Master Braburn hath objected since so long a custome of the Sabbaths observation upon Saturday both in the Jewish the Christian Church might easily prevail with many Writers to take the terme as they found it in familiar use before their time wherein they might be more facile while they suspected none advantage would be made of it against the truth But if from that facility of phrase exception be taken against the right of the Christians weekely holiday though a day of rest to the name Sabbath a name of rest then we must have recourse to the proper sense of the word and correspondence of the thing and rather speake according to both then to the improper and abusive application of it though customarie or usuall And as for the word Catholick though many Protestants have familiarly called the Papists by that name yet since they have insolently gloryed in it and perversely inferred from our use of it agreeing with their usurpation that wee that call them Catholicks doe by consequence confesse that our selves are Hereticks who are opposite to them as Coqueus concluded from
is honoured yea and all weeke dayes as hee is Lord of all time however measured or entitled might bee called Lords daies and onely use hath shrunke in generality into a propriety and confined the title Lords day to that which hath a weekly recourse for religious observation as it hath done the name Scripture and Bible but now mentioned and in this also the name Sabbath hath as much propriety as it Object To succour this objection c M. Ironside qu. 3. ch 12. pag. 122. Master Ironside his Argument may be brought in which is this That name which doth lesse edifie is lesse proper this I thinke saith hee will be easily agreed on by all parties But the name Sabbath doth lesse edifie for it leads us onely to a cessation from bodily labour on the contrary the Lords day doth betoken and explaine the whole nature and duty of the day as the remembrance of Christs resurrection acknowledging his Lordship over the Church and over all other creatures in the world Ergo c. I answer Answ Both major and minor are infirme and unable to beget or bring forth the conclusion which hee desireth First for the major That name which doth lesse edifie is lesse proper saith he and hee saith it with confidence that all parties will yeeld consent to that conceipt But if his proposition bee generall and so it must be or it will be too narrow for a Logicall conclusion I conceive it is subject to just exception and so is not like to obtaine an acceptation of such an extent as he talketh of for it imports a neerer affinity betwixt propriety of words and edification then wee find in use and sets words not proper at a further distance from edification then there is cause First for the first Proper words doe not alwaies best edifie nor improper or figurative least nay many times improper words and figurative speeches give both most light to the understanding and worke with greatest force upon the affections and so are of best use for edification There are memorable instances hereof both in the Scripture and in other Authours which will be superfluous in this place since we need none other then his owne word edifie which as hee useth it is a figurative and not a proper terme for it signifieth properly the building of an house figuratively the bringing of light to the understanding working heat upon the affection or any furtherance in matter of Religion and in that sense it is usually both uttered and understood by men whether learned or illiterate Secondly if propriety and edification consort so well together as hee saith it maketh much for the preheminence we plead for for the name Sabbath is proper First as not figurative signifying a literall Rest which is requisite for celebration of our weekly Holiday and proper Secondly as not common to all Holidaies common use now having confined it to our weekly Holiday though called also Sunday or Lords day according to the different impressions set upon the fancy or affection of those that mention it Secondly for the minor which is But the name Sabbath doth lesse edifie then the Lords day doth for it leads us onely to an outward cessation I answer First that the name Sabbath doth lead us directly to the fourth Commandement the fundamentall Authority for a weekly Holiday and if the foundation be of most use in building and edification the name Sabbath leading us to that doth best edifie the word Lords day leads us to a tenure of lesse both evidence and assurance and consequently of lesse authority as hath partly been shewed already and we shall further manifest afterwards Secondly The name Sabbath leadeth not onely to a cessation from bodily labour but to holinesse also for it leadeth us to the Commandement which saith as well Remember the Sabbath day to keep it holy as Thou shalt do no manner of work Thirdly Whereas hee saith The Lords day doth best open and explaine the nature and duty of the day as the remembrance of Christs Resurrection and acknowledgement of his Lordship over the Church and all other creatures of the world Let any one reade the fourth Commandement where the Sabbath is named and the first of the Revelat. ver 10. where the Lords day is named and let him tell mee which of them doth more explaine the duty of the day nay the name Lords day doth neither expressely nor by necessary consequence direct to the duties of the day nor to the Evangelicall ground of it the Resurrection of our Saviour since other dayes have been set up with our weekly holiday by way of competition for that title as hath before beene observed Besides When the name Sabbath leadeth to the fourth Commandement it bringeth us to the title Lords day for if it be the Sabbath of the Lord as it is there called it is the Lords day for the Sabbath is a day and hee is called Lord of the Sabbath Mat. 12.8 Mark 2.28 and the Lordship hee hath there is not onely particular over the Church but universall over the world for there it is said that in sixe dayes the Lord made heaven and earth and sea and every thing contained in them all Yet I deny not but the title Lords day is generally used for the day of our Saviours Resurrection wherein as a Lord of life and death he raised his body from the state of the dead and returned to the living accomplishing thereby actually his owne restitution to a glorious liberty and vertually ours but that consideration is more remote from the sanctification of one day in seven then that which the name Sabbath doth import Notwithstanding I deny not but that it might bee well used to edification if men would so take it to bee the Lords day as to take none of it from the advancement of his glory to the promotion of their owne profit or practice of their owne pleasures wherein most make as bold with it to serve their sâ—â—â—lar affaires or sensuall humours sometimes upon very sleight occasions as if not Christ but they were Lords of that day Object But the name Lords day inclineth to no erroneous conceipts and the name Sunday though once it did doth not in our dayes bring with it any perill of Paganisme but the name Sabbath may import some danger of Judaisme therefore the name Lords day is the best the name Sabbath the worst Answ I have in effect though not formally answered to this objection before and have made it plaine that Judaisme is best opposed and those that are Jewish most displeased by entitling our Lords day to the name Sabbath and to the authority of the fourth Commandement as it prescribeth the holy observation of one day in seven and by averring that their seventh day in order is not expressely there prescribed but a seventh day in number as shall be manifested in its proper place Object But a learned and zealous Pleader for a weekely Sabbath in the
Anno 1605. Bishop Lloyd in the 2.4.8.44 45. Artic. calls that day Sabbath day So did Bishop Morton in his Visitation of the same Diocesse Anno 1617. Artic. 11.30.33.39 Bishop Morton And Bishop Bridgman in his trienniall Visitation Anno 1631. Bish Bridgman Artic. 11.41.43 used the word Sabbath for the weekly Holiday of our Church who were yet all of them both in judgement language and practice far enough from siding with Schismaticall Novelties To these Bishops of England I will adde two out of Ireland and so conclude my Episcopall Testimonies for the name Sabbath The one is Bishop Usher the most reverend Archbishop and Primate of Armagh who I know by conference with him approveth of the application of the name Sabbath to our Sunday or Lords day The other is Bishop Downham the Bishop of Derty who hath done and suffered much in the defence of the Prelacie he in his abstract of the duties commanded and sinnes forbidden in the Decalogue treating of the fourth Commandement taxeth with reference to our times those that are mindfull of the Sabbath to profane it who having extraordinary businesse will not bestow any part of the weeke upon it but will reserve it for the Sabbath and make bold with God to borrow part of his day and those who observe the Sabbath for fashion sake keeping the outward rest onely putting on gay clothes and doing nothing c. After these reverend Prelates in number sixteene whereof foure are Archbishops wee will give in the names of some Cathedrall Deanes and Doctours of venerable estimation in our Church noting the Lords day by the name Sabbath as y Doct. Boys expos of the Liturgy p. 92. Doctor Boys Archbish Whitgifts Chaplaine and Deane of Canterbury and Doctor Donne Deane of Pauls The Deane of Canterbury saith The Sabbath is as one calls it Gods Schoole-day the Preachers are his ushers and the Church is his open Schoole house which he doth not onely repeat but approve of and when Sabbath breakers are rebuked saith z Doct. Boys ubi sup pag. 93. he all their answer is that most doe so If they will follow fashion and example let them follow the best scil Gods example And againe a Ibid. pag. 95. The duties required on the Lords day are principally two Rest and Sanctification of this rest a double Sabbath rest from labour and rest from sinne and if there bee a double Sabbath in it it hath a double right to the title Sabbath Doctor Donne the Deane of Pauls Dr. Donne preaching at the dedication of a new Chappell in Lincolnes Inne where hee was Lecturer speaketh thus b Doctor Donne of Pauls in his Sermon Joâ—n 10. vers 22. which hee calls the Feast of Dedication at the dedication of a new Chappell in Lincolnes Inne consecrated by the Bishop of London anno 1623. pag. 7. Though God take a seventh part of our time in the Sabbath yet hee takes more too for hee appoints other Sabbaths other Festivals and in all the Sabbaths there is still a cessation Hee saith not God tooke but takes in the present tense a seventh part of our time not of the Jewes onely though hee tooke it first of theirs and though hee call other Festivals Sabbaths also the seventh day may have an especiall right to the name Sabbath above the Rest for so it had under the old Testament though then there were other holidaies which for their congruity with it in rest or cessation for in all Sabbaths saith hee there is still a cessation might be partakers of the same title and prosecuting the same point afterwards he reproveth some who think we are bound to no festivals at all but to the Sabbath but God requires as much service from us as from the Jewes saith c Ib. pag. 10 of his dedication Sermon he and to them hee enlarged his Sabbaths and made them divers And to the same purpose hee speaketh in his Sermon on the 10. of John As God taketh the tenth part of our goods in Tythes but yet more in Sacrifices so though hee take a seventh part of our time in the Sabbath yet hee takes more too for hee appoints other Sabbaths or Festivals There bee some to take in a doubt by the way which his coupling of Sabbaths and Festivals as Synonymaes induceth us to consider who so precisely distinguish betwixt Sabbaths and Festivals as to deny that the Sabbath may be called by the name of a Festivall The Sabbath saith the d Re-examiner of Perth Assemb p. 187. printed in anno 1636. Re-examiner of Perth Assembly under the Law was never called Jom tob a good that is a merry day as were the solemn Feasts which seemeth to bee a portion of Sacrifice taken from the e Altare Damasc pag. 666 667. Altar of Damascus where the same observation is made and concerning Festivals in particular the Authour saith It was not lawfull to fast on a Festivall But it may bee answered that though there bee difference betwixt the Sabbath and other dayes properly called dies festi in regard of particular occasion of the institution and of more liberty in meats and delights then on the Sabbath yet might the Sabbaths yea all publick solemnities even the Fast of Expiation not excepted bee sometimes called Feasts or Festivals and so much the Authour of the f Ib. pag. 666. Altar of Damascus not without some apparant contradiction to himselfe hath acknowledged And as the old Sabbath was unto the Jewes a day of spirituall delight for which purpose some cite Isa 58. how fitly wee shall note in another place so is the new Sabbath to the Christians on which in g Die dominico jâ—junium nesas ducimus vel de geniculis adorare Tert. de coronmilit c. 3. tom 2. pag. 747. Tertullians time it was held a great offence to fast and in all times when the Sacrament of the Lords Supper is administred which in the Primitive times was as oft as that day returned it exhibiteth a Feast of the body and bloud of Christ the best and most delicious cheer that can be desired to him who is rightly prepared to receive it But this onely by the way or rather as an occasionall digression out of the way takâ—n from the doubt in the words of the Deane concerning the Sabbath from whom wee have one observation more to remember and that is in his Sermon on Mat. 21. h Idem Serm. on Mat. 21.44 pag. 16. printed 1634. at Cambridge We will admit of Christ saith hee but wee will not admit him to reigne over us If hee will bee content with a Consulship with a Colleagueship that hee and the world may joyne in Governement that wee may give the weeke to the world and the Sabbath unto him that of the day wee may give the forenoone to him the afternoone to our pleasures If this will serve Christ wee can bee content to admit him but nolumus
the word and to the thing which is signified by it as if hee had observed the same throughout his booke of the History of the Sabbath it had neither been so bad nor so bigge as we see it is 3. Master e Mr. Primrose part 1. ch 13. paâ— 73. See also part 4. p. 302 304 305. to the same purpose Primrose though otherwise neither fondly nor friendly affected to the Christian Sabbath is sometimes so facile and liberall in his allowance of the use of the name Sabbath in the time and state of the Christian Church as to allow Christians liberty to keep every day holy and to say that all daies under the Gospel should be as so many Sabbaths all the dayes of the weeke and the whole yeare should bee as Sabbaths unto them If so the Sunday may be a Sabbath much more for the reasons and authority fore-alledged and if it have more of the thing it hath more right to the name Master f Mr. Ironside quest 3. c. 13. p. 123. Ironside also though he dispute against the title Sabbath as to our Christian Holiday ingenuously confesseth that the name Sabbath is lawfull and may be also used by such as have their wits well exercised in Scripture if without superstition fraud or scandall g Mr Ironside quaest 2. cap. 9. pag. 96 97. And that God must have his rest and appointed Sabbaths which is the essence life and spirit of that Commandement and for ever morall And if the thing Sabbath be morall and perpetuall and the effence life and spirit of the Law as hee saith can any one deny the title Sabbath Master Ironside cannot well doe it who affirmeth this and that by the expresse title of the Sabbath And of the Friday made a weekly Holiday by Constantine he faith h M. Ironside concius of his quest cap. 31. pag. 293. that he made it a Sabbath Object But when hee saith that the Lords day is Sabbath he meaneth not that it is properly so called but analogically and in its proportion To which I answer 1. That when men call the Lords day Sabbath there is no need to adde either properly or improperly or analogically therefore for ordinary speech it is no exception against the use of the word It is familiar with many to call the Lords Table Altar though it be not properly an Altar but analogically and yet he will not say they are bound to bring in this distinction when they mention it and to say it is an analogicall Altar and when Christ is called the Lambe of God the Lion of the Tribe of Juda hee is not properly but analogically a Lamb or a Lion yet he is commonly so called without adding either part of the distinction of properly or analogically 2. But the Lords day may bee called Sabbath properly because as it is an Holiday it is a day of Rest properly so taken a day of weekly Rest as the old Sabbath was And even in Doctor Pocklingtons Seâ—mon though we should not much accompt of his Testimony but where it is against himselfe there is something albeit hee meant it not which makes for the title Sabbath to belong to the Lords day viz. this i Doct. Pockl. Visitat Serm. p. 19. Cujus vis soluta nec nomen haerebit Ambr. so cited by Doct. Pockl. Ibid. When the Sabbath lost its force it forfeited its name saith hee out of Saint Ambrose and therefore ought not so to be called and so having lost both force and name is become nothing at all but a meere Idoll The Saturday then which was the day of Rest unto the Jewes is now no Sabbath nor must be so called which by the way is contradictory to that k With us the Sabbath is Saturday and no day else Doct. Pockl. Serm. pag. 21. which hee saith elsewhere for if it have forfeited its name forfeiture is not an annihilation but an alienation of a right from one to another and if that bee so let any body judge what day hath most right to that forfeiture Can any other day of the week put in for an interest in it before the Lords day or Sunday If the Lord of the Sabbath may be Judge he will give no sentence surely for any day against his owne CHAP. XVII Exceptions against some of the precedent Testimonies alledged for calling the Lords day Sabbath propounded and answered THe Bishop of Elie in his Treatise on the Sabbath day and in his Examination of the little Dialogue made in answer to it would avoid the allegations for the name Sabbath taken out of the Fathers the Book of Homilies Bishop Andrewes and Master Hooker and his brother Doctor John Whites Booke of the Way to the true Church by such exceptions as these The first Exception touching the Fathers First for the Fathers The Question is not saith a Bish Whites exam pag. 109. he whether the ancient Fathers have at any time stiled the Lords day a Sabbath in a mysticall or spirituall sense that is a day wherein Christian people ought to abstaine from sinne for in this sense they have stiled every day of the weeke wherein Christians rest from sin a b His former Treatise of the Sabb. p. 203. Sabbath yea every day throughout their whole lives I have diligently searched saith c Ibid. p. 202. hee into Antiquitie and observed in the Fathers their formes of speech when they treat of the Lords day and I find it farre different from the usuall language of the Fathers to stile the Lords day the Sabbath and that they by the name Sabbath either understand the old legall Sabbath taken away by Christ or the spirituall or mysticall Sabbath which was typed and represented by the Sabbath of the fourth Commandement Wherein hee speaketh more warily though not altogether truly then d No ancient Father no learned man Heathen nor Christian took the name Sabbath otherwise then for Saturday from the beginning of the world untill the beginning of Schisme An. 1554. Doct. Pockl. visit Serm. p. 21. Doctor Pocklington did And when the Fathers distinguish and give proper names to the particular dayes of the weeke saith the Bishop they alwaies stile the Saturday Sabbatum the Sabbath and the Sunday or the first day of the weeke Dominicum the Lords day This is his reply to the Testimonies taken out of the Fathers whereto I answer This distinction of mysticall and literall is familiar with the Bishop and may serve for a shift to elude other Testimonies for the name Sabbath as well as those particularly mentioned But it is but a shift and will serve but for a while for to answer First concerning the Fathers though they in their times distinguished two dayes by the names of Sabbath and Lords day to avoid confusion when they celebrated both with services of devotion as the e Bish White his Treat of the Sab. pag. 202. Bishop hath observed out of Ignatius Ambrose Socrates
besides these which found to the same sense but these sufficiently shew that the Compilers of the Homily tooke the name Sabbath not in a meere mysticall sense but in a literall and herein their Doctrine is conformable to the letter of that Commandement Secondly for his similitude that our Lords day is called Sabbath but as Mortification is called Circumcision the circumcision of the heart Rom. 2.29 or as sincerity and truth are called unleavened bread 1 Cor. 8.5 or as Christ our Passover 1 Cor. 5.7 it is guilty of grosse disproportion for 1. In a naturall acception no two numerall things are more like then one day is like another but circumcision of the flesh and mortification of the corruptions of the heart sincerity and unleavened bread Christ and the Passover though in some respects semblable as the Kingdome of heaven and a graine of Mat. 13.31 mustard seed are yet in their kinds at very great distance for Circumcision is an act of the hand Mortification an act or rather an habit wrought by the spirit upon the mind unleavened bread is a visible substance sincerity an invisible quality Christ is a most excellent person consisting of a divine and humane nature the Passover an action literally the Angels passing over the doores which were sprinckled with the bloud of the Paschall Lambe which after the Angell was immediatly yet figuratively applyed to the Lambe it selfe and afterward by another figure more remote from the letter and so more mysticall our Saviour was called the Passover Secondly if wee take the two dayes in a religious as well as in a naturall acception there is much more conformity betwixt them then betwixt the termes of the Bishops comparison so much that the name Sabbath may bee literall to them both though in his instances one part be purely mysticall and analogicall For to say nothing of other conformities forementioned it may suffice to make them both partakers of the name Sabbath which signifieth Rest that rest or cessation from secular labours was on the one and is required and observed on the other wherein the advantage now rests upon the part of our Christian Sabbath since that is still and will be to the worlds end a day of religious rest and the Jewes day though it were so from the beginning was many an hundred years ago degraded from the dignity of a weekly Holiday and made a work-work-day and so shall be untill our temporall Sabbath on earth be changed into the eternall Sabbatism in heaven which the Apostle promiseth Heb. 4.9 The third Exception of Bishop White touching Bishop Andrewes and Master Hooker applying the name Sabbath to our Sunday answered Thirdly For the Allegations out of Bishop Andrewes and Master Hooker for application of the name Sabbath to the Lords day the Bishop taketh occasion to observe that m Bish White his examinat of the Dialog p. 89. 96. the greatest Doctors at some times and before errours and heresies are openly defended are not neither can bee so circumspect in their writing as to avoid all formes and expressions all sentences and propositions all and every Tenet which in after times may yeeld advantage to the adversaries of the truth and hee giveth instance in Augustine and Chrysostome speaking not so warily as they should have done concerning the naturall power of freewill before the Pelagian heresie did arise which hee applyeth to the precedent Testimonies thus Before there arose a controversie in our Church concerning the Sabbath or at least wise before the controversie grew to an height Divines spake and writ more freely and they were not alwayes so cautelous circumspect as to foresee the evill construction which the adversaries of the truth might make of their writing and speaking but now when the Sabbatarian heresie for necessary observation of the old Sabbath and a fanaticall opinion of some others for the observation of the Lords day in a more precise forme then the very Judaicall Law it selfe obliged the Jewes to keepe the old Sabbath when I say these errours sprang up and were defended with an high hand and obtruded upon the Church a necessity was cast upon us to examine all such positions as were the grounds and formes of speaking which were incident to the question in hand Now if upon evidence of truth saith hee wee shall in some passages dissent from some men of note living in this Church before us or use other termes in our writing or disputing nay if we should in some things have altered our owne former opinion and formes of speaking wee trust that godly Christians will not impute this unto us as an offence but in their charity will judge of us as the ancient Church did of Saint Augustine to wit that what wee doe in this kinde proceedeth from the care wee have in a faire and perspicuous manner to maintaine and defend the truth Thus farre the Bishop I have set downe his exception at large because I meane to make a full answer to it for that purpose three particulars are especially to be observed in this the saying of the Bishop The first Of the ancient Fathers unwary writings before heresies arose which is true but not to the purpose for none that reads them at the first hand unlesse hee bring with him a violent impression of prejudice against the Sabbath will conceive one syllable in them to sound to that sense which the Bishop intendeth The second His application thereof to the Sabbatarie controversies which is to the purpose but as hee states the difference not true The third is a request for charitable construction which in regard of the second he hath need of We need say nothing of the first and for the second it may be said First that though some have exceeded in severity both for the doctrine and practice of the Sabbath and yet I accompt not all to bee excessive which the Bishop approveth not many have much more exceeded in loosnesse and profanenesse which is more dangerous to the actors and more scandalous to the observers of their excesses and there was more need that all the Bishops of the Land should oppose this then that he should set upon that in such sort as he did Secondly for that he saith of the Sabbatarian heresie for the necessary observation of the old Sabbath the way to withstand it is not as he doth to take the title Sabbath from the Lords day and to shift it from the firme ground of the fourth Commandement and to make it stand so much upon meere tradition as hee doth nay so to give up that both title and text as hee hath done to the old Sabbath is to confirme rather then to confute the Sabbathary errour which by his manner of handling the matter neither is nor can be soundly convinced as it should be Thirdly whosoever will advisedly reade and consider what hath been lately written concerning the Sabbath will find as great cause to give caution against Anti-sabbathary
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
King James his courteous charientismes in the use of that title it is requisite that wee take it according to the right sense and signification which it properly importeth and so to deny them and affirme our selves to be Catholicks as the learned and judicious Chamier hath done who in his controversies continually calleth the Protestant tenets and arguments by the name of Catholick and the contrary Popish or the doctrine arguments or objections of the Papists So since the name Sabbath is impertinently applyed to the wrong day and wrongfully with-held from the right with purpose to impeach the tenure of our Christian Sabbath by the fourth Commandement wee must not so much regard how it hath been rightly used in former times while Saturday was allowed and observed for a Sabbath or day of rest or how the tyranny of custome hath carryed the name along where there is no realty to answer it as what it properly signifieth and how that propriety of signification now belongeth rather to our day which we celebrate with religious rest then to the Jewes day which we hold not for an holiday but for a workday as the other dayes of the week allowed and imployed in secular labours and wee must inure our tongues with correspondent titles to make mention of them And for the proper signification of the word wee may appeale more pertinently and truely then Master Braburn could to all Dictionaries in all languages which render the word Sabbath according to the ″ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbatum à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cessavit quievit destitit is dies quietis Hebraeis est septimus vel dies Saturni Christianis verò est primus vel Solis So Schindler Pentaglot pag. 1801. col 1. Hebrew originall by rest repose or cessation from bodily labours And though it bee usuall with them to take the terme rather according to custome then to truth and to apply it to Saturday the day of rest which anciently was but now is not many of the b So Thomasius word for word followeth Morelius in exposition and application of the name Sabbath later transcribing what they find in the former yet c Sabbath a day of rest among the Jewes celebrated on Saturday among the Christians on Sunday or the Lords day Minshei Dictionarium 10437. some more wisely and warily distinguish the name and render it according to the difference of time first to Saturday and then to Sunday for that day first and for a long time had and this now hath and shall have the honour of a sacred Sabbath untill the worlds end and therefore if it bee fit to speake rather according to the tenour of things as for the present they are and in perpetuity they shall bee then as formerly they were but now are not and must be no more when wee render the word Sabbath without distinction and difference of times wee should rather say according to d Cotgraves French Dictionary verb. Sab. printed 1632. the French Dictionarie that the Sabbath is Sunday then as Master Braburn would have it Saturday Ob. But then it will bee said though wee may differ in phrase and forme of speech from the primitive times because wee differ in practice from them wee should not so dissent from the Churches of later ages who have left off the observation of the Jewish Sabbath and with it the word Sabbath also Wee of the reformed Churches saith e Mr. Ironside quest 3. cap. 17. pag. 121. Master Ironside should not forsake the Roman Church but where necessity doth inforce us for then wee are guilty of the schisme made in the Christian world f Ibid. neither should we vary from our selves so much as were it possible in a sound or syllable for then wee may justly bee noted of singularity and affectation but both the Roman Churches and all the Reformed use to stile it the Lords day not Sabbath day Ergo c. This Argument is made up of three particulars whereof there is not one but it is liable to reasonable exception The first is That there should bee a strict union betwixt the Church of Rome and the Reformed and betwixt other reformed Churches among themselves except where necessity doth enforce a difference Secondly That to differ except in such a case from the Romane Church is to become guilty of Schisme and from the Reformed is to bee guilty of singularity and affectation Thirdly that to stile the Lords day Sabbath is to make our selves obnoxious to the charge of both Whereto I answer First that not to allow one Church to differ from another but where necessity doth inforce is to take away the Christian liberty which God hath granted to his Church contrary to the 34. Article of subscription which runneth thus It is not necessary that traditions and ceremonies be in all places one or utterly alike for at all times they have been diverse and may be changed according to diversity of countries times and manners so that nothing be ordained against Gods Word and a little afterward every particular or nationall Church hath authority to ordaine change or abolish Ceremonies or Rites of the Church ordained onely by mens authority And accordingly we find them exercising their power in varieties of Rites and Ceremonies for the ancient g Die Dominico jejunare nefas ducimus vel de geniculis adorare Tert. de Coron milit c 3. tom 1 pag. 747. quoniam sunt in Dominico die quidam adoratione genua flectentes propterea utique statutum est à sancto Synodo quoniam consona conveniens per omnes Ecclesias custodienda consuetudo est ut stantes ad orationem vota Domino reddamus Concil Nicen. 1. can 20. apud Caranz sum Concil pag. 109 edit 1633. in 8no. Bin. tom 1. pag. 345. edit Paris 1636. Die Dominico per omnem Pentecosten nec de geniculis adorare jejunium solvere Hieron advers Lucifer tom 2. epist p. 140. So also in a Councell of Towers an 813. can 57. Patr. Symps hist of the Church lib. 4. pag. 557. Church for many hundred yeares partly forbad and partly forbore kneeling at prayer all the Lords daies in the yeare and all the daies betwixt Easter and Whitsuntide the later Churches neither forbad nor forbore it The Popish Church keeps the celebration of our Lords Nativity and other Holidaies according to the Gregorian Calendar ten daies sooner then the Reformed especially in England Scotland and Ireland And in many other points they differ besides these which are not of necessity as if necessity required might bee abundantly manifested out of William Durandus his Rationale and John Steph. Durantus his three bookes de Ritibus Eccles Cathol The Reformed Churches differ among themselves in many particulars For instance we in England observe more Holidaies then the Transmarine Churches more then his Majesty that last was required to be kept of the Church of Scotland by the Articles enacted at
the matter this name may give us light to see the shining beauty of that day M. Herb. Temple pag 66.67 and in a religious and sound sense to say as that pious and ingenious Poet doth O day most calme and bright The week were dark but for thy light the other dayes and thou Make up one man See many pertinent conformities betwixt Christ and the Sun in Dr. Tailors Meditat. on the creatures from pa. 44. to 55. at the end of his treatise of the practice of Repentance whose face thou art Knocking at heaven with thy brow The working dayes are but thy back part The Sundayes of mans life Thredded together on times string Make bracelets to adorne the wife Of the eternall glorious King Thou art the day of mirth And where the work-daies traile on ground Thy flight is higher as thy birth O let mee take thee at thy bound Leaping with thee from seven to seven Till that we both being toss'd from earth Fly hand in hand to heaven If yet any bee afraid of Idolatry or Superstition in the use of the word and wee may so shun one superstition as to slip into another as Pope Sylvester did when he left the old names of the dayes of the week and called them ferias that m Feriae dictae à feriendis victimis Polidor Virg. de Invent. rer l. 6. c. 5. pag. 367. The like hath Dr. Fulke observed out of Isidor orig l. 6. Sext. Pomp. de verb. veteribus in Rev. c. 1. v. 10. Sect. 6. word as some give the Etymologie of it being very much stained with idolatrous bloud wee may call the day Sunday as n Dominica nobis ideo venerabilis atque solennis est quia in ea Salvator velut Sol oriens discussis infernorum tenebris luce Resurrectionis emicuit propterea ipsa dies ab hominibus dies Solis vocatur quòd ortus eum Sol Justitiae Christus illuminet Ambr. Serm. l. 6. tom 3. pag. 286. Saint Ambrose o Aug. cont Faust Manich. tom 6. lib. 18. c. 5. p. 420. Saint Augustine and others do with especiall respect to that of the Prophet Malachy chap. 4. ver 2. where Christ is called the Sunne of Righteousnesse enlightning as the Sunne doth every one that cometh into the world Joh. 1.9 And if the Lord bee likened to the Sun and for that likenesse be called by that name as he is by David Psal 19 the Lords day as his day may in that sense bee called Sunday and so the title will not as Dr. Bound feareth lead us from the Lord but light us to him Hereto if wee add Saint Hieromes note upon the text in Malachy the name Sunday may bee improved to a more profitable use thus p Orietur Sol Justitiae quiverè omnia indicabit nec bona nec mala nec virtutes nec vitia latere patietur Hier. in Mal. 4.2 tom 6. pag. 365. col 2. The Lord as the Sun will bring every thing to light so that as he saith he will suffer neither good nor bad vertue nor vice any more to lye hid I will say no more for the warrant of this word Sunday for I think I need not save that it hath had the honour to bee many times named in the publick Liturgie of the Church of England and hath beene allowed by divers who were so farre estranged from that grosse Idolatry of the heathens in offering up Sacrifice to the Sun that they offered themselves to be sacrificed in the fire for the Sonne of God rather then they would yeeld to the Idolatry of the Papists for there were of those that approved of the Communion Booke in King Edwards dayes who suffered martyrdome in the dayes of Queene Mary and in that Book the name Sunday is brought in in the titles of the Epistles and Gospels five and twenty severall times in order without interruption besides that it is mentioned often also in other places of the same Booke and with that Book for this note agree our Service Books of all editions in the dayes of Queene Elizabeth King James and our Soveraigne that now is And that the name Sunday was taken up by them who first penned the Communion Book not as a profane but as a Scripture name it is very probable by this The Epistles and Gospels in the Communion Booke agree with the ancient Translation of the Bible printed in the yeere 1540. to which Archbishop Cranmer prefixed a Preface and that Translation rendereth Saint John Revel 1.10 I was in the Spirit upon a Sunday So also in 1 Cor. 16.2 q In Master Tindall his second edition of his Translation printed 1540. hee useth the same word thus Upon some Sunday c. 1 Cor. 16.2 Upon some Sunday let every one of you put aside c. Wherein the Translator descended to the capacity of simple persons to whom the day in those times was best knowne by that name Of that Translation is the Bible of the Chapelrie of Warburton in Cheshire which is the eldest of that sort and best accordeth with the Service book in use of any that I have seene That which hath beene said on both sides if duely considered will serve to commend a caveat unto us against that fault which the Prophet Isaiah reproveth in making a man an offendor for a word Isa 29.21 either for not speaking of a word as those who with some scruple of conscience doe forbeare the name Sunday whom for Saint Hieromes and Saint Augustines sake as before wee have produced their Authorities wee should not too sharply censure or for speaking of a word as if men could not name it without some savour of Pagan superstition Whereas the common people use it out of common custome and without any intention or intimation of ill and the wiser sort may well bee thought to mention it with an intimation of good as out of Saint Ambrose and Saint Hierome we have observed And so wee will shut up all for this question of the name Sunday with a conclusion like that which the Apostle maketh concerning the difference of meates Let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth Rom. 14.3 So let not him who useth the word Sunday despise him as foolishly precise that useth it not and let not him who useth it not judge him as carelesly prophane that useth it since in that sense wherein wee have taken it there is neither duty nor sinne either in the use or forbearance of it CHAP. VIII Of the name Sabbath And first of the writing Sabboth Sabaoth and Sabbath which of them is the right And by occasion thereof some observations of skill and ignorance of the originall Tongues THere is difference though not much controversie for it goeth rather by a diverse practice then by an adverse position about the writing of the word more about the etymologie but most and that which is of
most moment in the present subject concerning the use of it whether the Christians weekly holiday or Lords day may bee fitly called by that name For the first Some write Sabbath which is the right some Sabboth and some Sabaoth a M. Minsh Guide of the Tongues p. 638. Master Minshaw in his Guide of the Tongues hath them all In Master Brerewood his first Treatise the title of the first edition was A learned Treatise of the Sabaoth and that word so written runneth on throughout the whole Book Whereupon b M. R. Byf. pag. 1. Master R. Byfield in the Preface of his Answer to it saith What the Treatise affords shall bee seene anon God willing that title savours of little learning wherein for Sabbath is written Sabaoth which signifieth hoasts as in Isa 1.9 And a little after saith hee I would have imputed this to the Printers oversight if either the Errata had mentioned it or the whole Booke in any one place had given the true Orthography Wherein though in many differences about the Sabbath I shall and I hope upon just grounds dissent from Master Brerewood yet I shall bee ready to doe him all right and to quit him from all such causelesse exceptions as come in my way as this doth and so I answer First That if the title of the Booke did bewray some ignorance of the Hebrew in the Authour yet might hee bee a very learned man and his Booke like himselfe a very learned Book for all that for a man may bee very learned and yet bee unacquainted with the originall tongues so were many of those Divines who have had and still have the honour to bee stiled the Fathers of the Church and yet have beene noted for c We have over and above the benefit of all their works i.e. of the Fathers much skilfulnesse in the originall of the old Testament which most of them wanted and of the new also wherewith some were but little acquainted Mr. Downe 2d. part of his works p. 220. the most part of them to be unskilfull in the originall text of the old Testament and divers of them also of the new And to instance in particulars for the Latines S. Augustine with his one tongue is set in comparison and preferred by d Non ideo quisquam verè sapiens quia Graecus sit vel Hebraeus quare beatus Hieron quinque linguis monoglossam Augustinum non adaequavit Luther To. 1. Ep. fol. 54. Epist ad Joâ— Lang. Luther before Hierome with his five tongues and though Erasmus somewhat netled with the censure of Eckius who noted him for his e Nihil est quod tibi deesse Erasmici omnes conquerantur nisi quod Aurel. Aug. non legeris Eckius Epist Erasm lib. 2. pag. 95. not reading of S. Augustine his works in his Epistle to him weigh and sway the comparison the contrary f Erasm Epist Eckio lib. 2. pag. 97 98. way giving the preheminence to S. Hierome yet elsewhere bringing in the particular praises not only of him but of Athanasius Basil Cyprian Hilary Ambrose Gregory g At non arbitror alium esse Doctorem in quem opulentus ille juxta ac benignus spiritus dotes suas omnes largius effuderit quam in Augustinum quasi voluerit in una tabula vividum quoddam exemplum Episâ—opi representare Erasm Epist Archiep. Toled praesix tom 1. operum Aug. pag. 2. hee saith Hee doth not thinke there is another Doctor into whom the Spirit hath powred out all his gifts in a more ample measure then in Saint Augustine as if hee meant in him as in a Table to represent the lively patterne of a Bishop and having stiled him an incomparable h Incomparabilis Ecclesiae Dâ—ctor invictus propugnator quem tu non sine causa sic adamare prae caeteris sic in deliciis semper habere consuevisti Quid enim habet or bis Christianus hoc Scriptore vel magis aureum vel augustum ut ipsa vocabula nequaquam fortuitò sed numinis Providentià videantur indita viro Iâ— pag. 1. Doctor of the Church and an unconquered Champion for the truth and confessed that the Cardinall of Toledo not without good cause tooke delight in him before all others alluding to his name Aurelius Augustinus importing golden goodnesse and Imperiall greatnesse he asketh as with admiration of him What hath the whole Christian world more golden and more majesticall then this Writer these names surely saith he seem not by chance but by especiall Providence imposed upon him Yet is this so great a Clerke so accomplish'd and admirable a Doctor noted sometimes by way of excuse sometimes by way of exception for ignorance in the Hebrew and very little skill in the Greeke by i Nee Hebraicè sciebat Augustinus Graecè minus quam mediocriter Ludov. Viv. in Aug. de C. D. lib. 15. cap. 13. part 2. pag. 133. Ludovicus Vives k Augustinus vitiosam versionem secutus quia Hebraeae linguae ignarus minus culpandus quam hodierni Papistae Polan Syntag. Theol. lib. 1. cap. 42. col 561. Polanus l Augustinus dubitat Adam an Eva id dixerit sed gnarus linguae sacrae videt foeminae verba acquisivi verum à Domino Paâ—aeus in Gen. 4. col 655. fine Paraeus and m Adeo Augustinum ex sola ignorantia linguae Hebraeae esse deceptum in voce Cephas Bel. de Ro. Po. li. 1. cap. 10. p. 208. col 2. So was S. Ambrose deceived when he derived the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to suffer Ambr. de myst Pasch ch 1. tom 2. pag. 190. Bellarmine and of Saint Hilary though n De Hilario nunc agimus qui tum ob vitae sanctimoniam â—â—m ob insignem eruditionem tum ob eloquentiam admirabilem aevi sic lumen suit Erasm Ep. Johan Carondeleto Arch. ep l. 28. pag. 1165. Erasmus sets him out as a most illustrious light of his age for holinesse of life learning and eloquence and brings in for an improvement of his praise That o Hieronymus qui pene contempsit Augustinum nec ita multum tribuit Ambrosio toties tanta cum veneratione citat Hilarium alibi vocans eum orbis Deucalionem c. Ibid. pag. 1168. Hierome who almost contemned Saint Augustine and did not attribute much to Saint Ambrose did admire him calling him sometimes the ″ I doubt Erasmus is mistaken in this title Deucalion of the world for Hierom giveth this title to one Hilary a Deacon of Rome in contempt for hee brings it in thus Est praeterea aliud quod inferemus adversum quod ne muciâ—e quidem audeat Helarius Deucalion orbis Hieron advers Lucifer propè finem and hee calleth him so because he separated from others as if all the world but hee and his sect were drowned in hereticall Baptisme Deucalion of the world
also further strength to this that Saint John in his Revel calleth this our Sabbath day the Sunday Dominicumdiem and afterward having set downe some generall duties of the day saith he m Ibid. p. 74. These things are not to bee done onely on the Sabbath day but every day even all our life long So doth that renowned and so admired n Sacratissimus antistes Lancelotus Andrewes linguarum artium scientiarum humanorum divinorum omnium infinitus Thesaurus stupendium oraâ—ulum c. So in the Title page the second edition of his Sermons Bishop of Winchester Bishop Andrewes who used to make a curious choice of his words as well as of his matter in his third Sermon of the Resurrection where speaking of the women that would have embalmed our blessed Saviour hee saith o B. Andrewes his 3d Sermâ—n on the Resurrection p. 406 407. Though they faine would have been embalming him yet not with breach of the Sabbath their diligence leap'd over none of Gods Commandements for haste no not this Commandement which of all other the world is most bold with and if they have haste somewhat else may but sure the Sabbath shall never stay them And beginning his Sermon at the Court on Whitsunday 1606. hee saith thus p B. Andr. his Serm. Acts 2. vers 2 3 4. pag. 595. Wee are this day besides our weekly due of the Sabbath to renew and to celebrate the yeerely memory of the sending down of the holy Ghost And even there where he set himselfe most seriously against Judaicall opinions viz. in his Speech against Mr. Traske in the Star-chamber hee saith thus q Ibid. In his Speech to the Starre-Chamber against Master Tracke pag. 72 73. and this name new Sabbath hee hath if the Authour of the Dialogue betwixt A. and B. reckon right twenty times in his Book called Catec Doctr. So the Dialogue betwixt two Divines A. B. edit 2. pag. 20. the Sabbath had reference to the old creation but in Christ wee are a new creature a new creation by him and so to have a new Sabbath if a new Sabbath then not no Sabbath as Doctor Pocklington would have it And the Bishop meaneth by that the Lords day which hee maintaineth against Master Traske who stood for Saturday the Sabbath of the Jewes Bishop Alley Bishop of Exceter in his Book called The poore mans Library printed Anno 1560. speaking of the due observation of the day wee celebrate saith r Bish Alleys Poore mans Library miscelan praelect 5. fol. 143. p. 2. All Governours and Housholders offend against this precept if they doe not their diligence to retaine the sanctifying of the Sabbath in their houses whosoever despise the Religion of the Sabbath give evident testimony in themselves of impiety and contempt of God c. Bishop King not long since Bishop of London Bishop King who in his time was accompted a very venerable Prelate and alwaies well affected to the Government of the Church before himselfe was made a Governour of it in his Lectures upon Jonah of severall impressions useth the name Sabbath divers times for Sunday or the Lords day as in his sixth Lecture where he reproveth carelesse dissolute and ill disposed persons he saith f Bishop King lect 6. p. 90. They love the thresholds of their private doores upon the Sabbaths of the Lord and their benches and ale-houses better then the Courts of the Lords house And a little after he taxeth them by the name of Profaners of our sanctified Sabbaths And in his seventh Lecture he hath these words t Ibid. lect 7. pag. 96. The Sabbath is reserved as the unprofitablest day of the seven for idlenesse sleeping walking rioting tipling bowling dancing and what not I speake what I know saith he upon a principall Sabbath For if the resurrection of Christ deserve to alter the Sabbath from day to day I see no cause but the comming downe of the Holy Ghost should adde honour and ornament to it I say upon a principall Sabbath c. Doctor Howson late Bishop of Durham though a reall opposite to the Sabbath in some particulars was not an enemy to that name when hee made mention of the thing for in his Sermon u Bish Howsons Sermon of Festiv pag. 6. edit 2. in defence of Festivities he hath these words Beloved Christians were any of those excellent Fathers in our times what thinke you he would say if he should see Oratoria turned into Auditoria Churches into Schooles our Sabbaths and Festivities not spent in cultu latriae but in hearing of Exercises as some call it c. though hee were no friend to the Sabbath either for the dignity of the day or the duties belonging unto it for both in opinion and practice he was opposite to preaching yet was hee not so ill affected to the name as Doctor Pocklington and others have been That very learned Bishop of Bath and Wells whose Sermons were so approved by Doctor Reynolds Bishop Lake that what he heard him preach hee still desired to reade and therefore used to crave a copy of his Sermon was not onely a friend to the name Sabbath for Sunday but a zealous pleader for it as we shall observe in another place And the Bishop of Exceter that now is who hath so decently dressed Devotion and Piety with delicacie of conceipt and elegancy of expression as to make it amiable in all eyes in his art of divine meditation saith in approbation of it thus * Bish Hall in the art of divine meditation cap. 10. p. 111. No Manna fell to the Israelites on their Sabbath on ours it doth Where the word Sabbath must bee necessarily understood in the word Ours And if so it be not plaine enough see further in his second booke of Characters where part of his description of a distrustfull man is this x Lib. 2. Charact p. 196. Hee dares not come to the Church for feare of the croud nor spare the Sabbaths labour for feare of want nor come neere the Parliament house for feare it should be blowne up I make no doubt but the Articles of Episcopall Visitations give allowance for the like use of the name Sabbath for Sunday or Lords day for so it is in the 15. Article of Archbishop Parker his Visitation Nor is it to be doubted but in Archbishop Whitgifts Articles the word was in the same sense for as we have noted before hee turned the word Sunday into Sabbath in translating a testimony out of Justin Martyr And sure wee are that Archbishop Bancroft used the word Sabbath for the Lords day foure times in his Articles of Visitation twice in two Articles viz. 75 76. whence it is probable that other Bishops were in phrase and forme of speech for that name conformable to them for in the Province of Yorke much more in that of Canterbury it was so as in our Diocesse of Chester Bishop Lloyd in his Visitation
the name Sabbath is That there is in it a double plot the a Doct. Pockl. Visit Serm. pag. 20. one is to stalke behind that name and to shoot at the service appointed for the Lords day the b Ibid. other is to impose upon the day damnable superstition which hee aggravates by this opprobrious comparison hee c Ibid. resembleth the putting of the name Sabbath upon the Lords day to the putting of a crowne of Thornes upon the head of the Lord himselfe making them both unsutable alike and saith This was platted to impose on him damnable derision that was plotted to impose on it damnable superstition Now because he was aware that his comparison might touch some to the quicke who were better then himselfe hee putteth on their heads as a linnen cap for an head-piece this poor Apology to save them from pricking d Ibid. p. 20. If we find the word Sabbath for Sunday saith he used in some writings that of late come unto our hands blame not the Clerks good men for it Nor entitle the misprision any higher or otherwise then to these pretenders of piety who for their own ends have for a long time deceived the world with their zealous and most ignorant or cunning clamours and rung the name Sabbath so commonly into all mens eares that not Clerkes onely but men of judgement learning and vertue not heeding peradventure so much as is requisite what crafty and wicked device may be managed under the vaile of a faire word used in Gods Law doe likewise suffer the name often to escape the doore of their lips that detest the drift of the deviser in the closet of their hearts In which speech to spare many other passages of his booke which lye open to just exception of reason and religion there are divers particulars worthy of examination and censure which we may referre First to the fault objected an impious plot Secondly to the persons for whom he putteth in a perplexed and impotent plea to acquit or excuse them from participation therein For the former viz. the plot it is twofold as hee takes it the one to stalke behind the name Sabbath and to shoot at the service appointed for the Lords day the other to impose upon the day damnable superstition For the first Let him remember what hee hath said page 7. viz. e Dr. Pockling Sunday no Sab. pag. â— Allow them their Sabbath and you must allow them the service that belongs to their Sabbath then must you have no Letany for that 's no service for their Sabbaths but for Sundayes To which I say First Hee seemeth to except against a Sabbatary service as faulty or offensive in some positive points but noteth nothing in particular but what is negative the leaving out of the Letany Secondly That those whom wee have produced for the use of the word Sabbath require no Jewish services on that day nor any other then such as the Church hath established under the name Sunday Thirdly That if the word Sabbath will serve for a stalking horse against the Letany and other service of the Church because that is enjoyned not under the name Sabbath but Sunday then the word Lords day which hee alloweth will serve as well for a stalking horse to the same purpose for the Service is entituled not with the name Lords day but with the name Sunday which as wee have observed before is the word that beareth the greatest sound and sway throughout all the Communion Books since the Reformation of Religion within this Realme yea the title Lords day will serve better to that purpose for the name Sabbath is incorporated into the service of the Church in the fourth Commandement where that title Sabbath is repeated thrice over and that Commandement with the other nine is appointed by the order of our Church to bee rehearsed in her publick Liturgie every Sunday and holiday and besides them on the fifth of November and on the dayes of solemne fasting prescribed upon especiall occasion of the Church and State and to bee learned by heart by the younger sort as a part of the Christian Catechisme but the name Lords day is not to my remembrance once mentioned in our Communion Book now in use Now for the other plot It is as hee saith to impose upon the day damnable superstition I answer That the day may lawfully be called by that name as before wee have proved the abuse of it in some if it were such as hee pretended but cannot prove cannot take away the Christian liberty of others for the lawfull use of it nor hinder but that good Christians may have their intentions when they use it truely pious though the mindes of others bee superstitious Secondly That this condemning censure of an harmelesse word in f Peccar qui damnat quasi peccata quae nulla sunt Aug. de lib. arb lib. 3. cap. 15. Saint Augustine his judgement is a sinne and that sinne may bee a severe and sowre superstition for there is a superstition negative as well as positive as in those who say Touch not taste not handle not Col. 2.21 The forbearance of a thing as unlawfull when it is lawfull is a superstition and the damning of such a thing may bee a damnable superstition but howsoever saith the Doctor it is a great indecorum to call the Lords day by the name Sabbath g D. Pockl. p. 20. The vizzard of the Sabbath on the face of the Lords day saith he doth as well become it as the crowne of thornes did the Lord himselfe A speech not sit to be delivered for shame without a vizzard on the face of him that speaketh it to hide his blushing at the guilt of such an excessive absurdity if hee have any modesty at all or to cover his impudency if hee have none Here by the way let him not thinke it much if we returne him a taste of rue or herbe grace for his full dos of vinegar and gall for what indecorum can bee conceived comparable to that of setting of a crowne of thornes upon his head who was so innocent and excellent that roses and the powder of gold were not good enough to bee strewed in his way nor worthy to be trodden on by the sandals of his feet Surely if there had beene an appearance of such uncomelinesse in calling the Lords day by the name of the Sabbath King James so pregnant in apprehension so sound in judgement and the learned Bishops with other Ecclesiasticks of especiall choice who were at the conference of Hampton Court would not have shewed an unanimous assent to the thing Doctor Reynolds proposed which was the Reformation of abuse of the Lords day by the name of the Sabbath day without any exception at the word used by him But indeed there was no cause of offence in it at all for want of comelinesse as Doctor Pocklington objecteth for the comelinesse of words chiefly consisteth in their congruity with
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
in Justin Martyrs 2d. Apol. ad Antoninum pium about the yeare 150. but the name Sabbath for a weekly Holiday is ancienter then them both Secondly if we compare them for Authority we may consider it in a double sense as divine and humane First by divine Authority the Sabbath and Lords day have the best warrant for they are both Scripture names and the name Sunday is not so I confesse in the translation of the Bible published in King Henry the eight his daies anno 1540. before which Archbishop Cranmer prefixed a Preface the words of Saint John Revel 1.10 are rendred thus I was in the spret on a Sunday as I noted before but in the originall there is not that word which signifieth either Sun or Son and in all other translations that I have seen it is rendred according to the originall Lords day and not Sunday Secondly the name Sabbath for a weekly Holiday is in the fourth Commandement of the Decalogue the greatest warrant of Authority that can be thrice mentioned neither the name Lords day nor Sunday are so And for humane Authority in the Liturgy of our Church the name Sabbath and Sunday are both mentioned and the name Lords day to my remembrance not at all In the Canons of the Church though the name Sabbath for the English edition as I have already observed be not omitted the names Sunday or Lords day are more often mentioned and in the Latine Canons the title Lords day onely Thirdly if we compare them for significancy that swayeth the preheminence by three respects First by Dignity secondly Propriety thirdly Perspicuity First for Dignity the name Lords day hath prelation over the other two and carrieth a signification of his dignity who is Lord of all both Angels Men and Divels and imports with his person his absolute Lordship over the world especially over his Church and the name Sunday sheweth his illustrious excellency if wee understand the terme according to the Prophet Malachy for the Sunne of Righteousnesse but the name Sabbath in its Grammaticall sense signifieth onely Rest which is in dignity inferiour to them both Secondly for Propriety that is to be considered as opposed either to figurativenesse or to community taking proper for that which is not figurative the name Sabbath signifying in the Grammaticall sense a literall rest which is required on an holiday is a more proper word then either of the other which are not well understood without a figure for wee call the Sabbath Lords day by an a For all dayes are the Lords but this by an especiall eminency Antinomasie and Sunday by a b In the sense of the Heathens who dedicated the day to the Sun and thence gave it that name Metonymie or c In the religious sense in the Prophet Malach. c. 4. v. 2. Metaphor But taking propriety as opposed to generality or community the names Lords day and Sunday as in application to dayes are more proper and particular noting a set and certaine day in the weeke viz. that which wee Christians celebrate and none other as the d Soveraigne Antidote against Sabbatary errors pag. 7. Authour of the soveraigne Antidote well observeth Whereas Sabbath hath been a name for any holiday which may fall out any day of the weeke In which respect if there had not been other considerable reasons to the contrary hee had well resolved that when wee speake of a time of rest undeterminately and in generall the name Sabbath is the fittest the other two Lords day and Sunday when we speake determinately of that day which is observed in the Christian Church Thirdly For Perspicuitie that is most perspicuous which is least ambiguous so is the name Sunday which presently points all to the day wee observe but the names Sabbath and Lords day are not at all times and in all places so cleare since the name Sabbath hath beene for a long time taken for Saturday and the name Lords day hath beene taken not onely for the weekly Sabbath of the Resurrection but also for the day of Christs Nativity Passion Ascension and last Judgement as hath beene shewed in the second Chapter Besides the Apostle saith there bee Lords many 1 Cor. 8.5 and the more they bee the more ambiguous is the name whereof that word maketh up the one halfe Yet to say the truth in our Church and age they are all perspicuous and cleere enough so that there is scarce any one so silly but hee presently knoweth if hee heare the name Sabbath Lords day or Sunday what day of the week is understood by them Fourthly If wee compare them for facilitie or readinesse of speech the names Sabbath day or Sunday are more apt to be taken up as when wee speake of the weekly holiday past or to come it is readier to say and withall more distinctly understood the last Sabbath or the last Sunday next Sabbath or next Sunday some Sabbath or some Sunday as in his Majesties Briefes fore-noted then the last Lords day or the next Lords day or some Lords day Fifthly If for acceptation with speaker or hearer they are every one of them single for the most part of better relish then the other two with some or other some like best of the name Sabbath some of the name Lords day some of Sunday and by that wee have observed of each of them before it appeareth that there are many of the better sort of men who stand divided in their inclinations and prelations according to the diversity of the titles fore-mentioned and yet when two holidaies were observed in a week the name Lords day for the day wee celebrate was most acceptable to most men and since they have all of them beene taken to indifferent use by the wiser sort it hath been lesse obvious to exception then either the name Sabbath or Sunday have beene while some though without just cause have charged the one with Judaisme the other with Paganisme which is worse since our Religion hath more affinity with Jewish then with Heathenish principles Sixthly For frequencie or community of use all in our Church are bound to assent unto the name Sabbath and to use it also by the obligation that tyeth them to the Liturgy and Catechisme of the Church and as Religion hath advanced so hath that name prevailed and bin most frequently used by the religious of our Church untill that a very few yeers agoe some tooke up such exceptions against it as have beene seene in the precedent Discourse which either reason may work out or time wear out of mens opinions as in the title Lords day hath come to passe for that at at the first did not passe without cavill and contempt for in the memory of some yet alive many were as much offended suspecting a tang of excessive precisenesse that some said Lords day for Sunday as any now are at those who say rather Sabbath then either Seventhly and lastly If wee compare the three names for