SUNDAY A SABBATH. OR, A Preparative Discourse for discussion of Sabbatary doubts.  
By JOHN LEY, Pastor of Great Budworth in Cheshire.  There remaineth therefore a Rest to the people of God. Hebr. 4.4. Nos octava die (quae & ipsa prima est) perfecti Sabbati festivitate laetamur. Hilar. Prologue. in Psalm. pag. 335. 
LONDON, Printed by R. Young, for George Lathum, at the sign of the Bishop's Head in Paul's Churchyard. 1641.   

TO The most reverend Father in God, JAMES, by the grace of God, Archbishop of Armagh, and Primate of all Ireland.  
Most reverend Father in God and (besides the ceremony of your stile) really my very gracious Lord,  
IT is become a formality of the times, to enter books into the world under great names, and to make them seem greater than they be, by studied strains of excessive commendation, whereby many times they raise the Readers fancy much higher than his faith; and while they advance their Patrons praise fare above all belief, they depress their own reputations below a charitable hope: and so make many, instead of reading on when they have begun (as it were with one foot on the threshold) first to stop, and then to step bacl, lest their entertainment in the second course should be answerable to the first; their deceitful flourishes in the dedication, promising little sincerity in the ensuing discourse.  
I have no cause to fear it will be my ill hap, to take such handsale of any judicious and pious peruser of these papers, while I do but tell (not you, my Lord, for it is already upon evident record, whereof your own great reading gives you intelligence at the first hand, but others) how you are valued by such as are best able to judge, and seem to have least of the Bias of advantageous interests, or partial affections, to wry their censures from the straight line of truth, to the crooked brace of a favourable falsehood; which I would have them know, not so much for your honour, as for their own good, that in the fullness of such an example, as your Grace's, others (especially of our Tribe, and most of all those of your own orb) may find both the discovery of their own defects, and inducements to diligence, in following so fair a pattern for their further proficiency.  
Of many, who have written what your modesty will not acknowledge, I will take up with the testimony of three only: The first shall be learned Master Selden, a man of that profession, which (by some) is held too emulous of the credit of the Clergy, and who hath taken much pains against their profit in his history of Tithes: he notwithstanding hath the most reverend Archbishop of Armagh in that esteem, that he holds him 
a Reverendissimus Antistes Jacobus Usserius, Archiepis●opus Armachanus, vir summâ pietate, judicio singulari, usque ad miraculum doctus. Selden. Marmora Aru●… deliana in editionis ansa. p. 8. sine, & p. 9 princip.  A Prelate of exceeding great piety, of singular judgement, and of so much learning, as is no less than miraculous.  
The second shall be 
b Ea certè pietatis tuae & eruditionis apud nos est existimatio, ut Usserii nomen pietatis nobis & virtutis nomen sit, quibus fama constans frequenter ingerit, tot ingentes dotes quibus te Deus instruxit. Frederic. Spanhem. epist. Dedicator. praefix. 3. par●i dubiorum Evangelico●um, excus. Genev. an. 1639.  Fredericus Spanhemius, Pastor of the Church, and Professor of Divinity in the University of Geneva, a man, who by his books of Evangelicall doubts, hath given undoubted evidence of his Abilities, both for the Pulpit of the one, and the Chair of the other; and he from Geneva writes thus: Your piety and learning is of that account among us, that the name of Usher to us is a name of piety and 
″ So said Greg. Nazianz of Athanas. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. orat. 21. tom. 1. p. 373.  virtue, constant and continual fame ringing in our ears the many and great gifts wherewith the Lord hath endowed you. And because piety is the Principal, and (therefore Master Selden did well to assign it the first place in his Elogium) he remembers it again: 
c Summa cum laude, voce, ac calamo, plus tamen exemplo doces, etc. Seld.  You teach (saith he) to your great praise, by your tongue, and by your pen, but much more by your practice among them who daily look upon your life, and observe the uprightness and integrity of your manners: And 
d Vident in te non anxiam, non affectatam pietatem, sed gravem, & seriam, & quae in illum solum fertur, cui soli debetur; vident raram humilitatem per quam à fastigio tuo descendis, nec quicquam infra tuam dignitatem existimas, quod ad promovendum regnum De● facit. Ibid.  Your serious and unaffected piety, which is directed only towards God, to whom alone of duty it belongeth; and (withal this) they see (that which makes these graces the more shining, and more sure) your rare humility, whereby you descend from your height of dignity and desert, and condescend to men of low estate, Rom. 12.16. thinking nothing too mean for the eminence of your place, which may any way conduce to advance the Kingdom of God: Whence he takes occasion 
e Publicè profiteor, quanta Genevae nostrae nominis tui sit claritudo, quantus apud nostrates honour. Ibid.  publicly to profess how glorious a name you have, how great honour in the City of Geneva.  
The third witness (and, that I may not turn your candour into another colour, the last I will produce, who gives ample attestation to your great worth) is the late Author of an Epistle, published principally against Bishop Hall's tenet of Episcopacy by divine right, (under the borrowed name of Iraeneus Philadelphus) who in the first page of his supplement of things omitted (having left you out, where he names other Bishops with respect) makes you amends with this honourable mention: 
f Segrego etiam à choro Episcoporum Romanensium Jacobum Usserium Archiepiscopum Armachanum, rarum non solum magnae Brittaniae, & Hiberniae, sed universi Christiani Orbis ornamentum, in quem quicquid superiori saeculo clara lumina, Cranmerus, Latimerus, Hooperus, Juellus, habuerunt pietatis, zeli, suavitatis moram, sanctitatis vitae & doctrinae, atque reconditae eruditionis, videtur quasi soedere facto concurrisse▪ Omiss. fol. 1. post pag. 76. epist. Iraenei Philadelph.  I except (saith he) from the company of Romanizing Bishops, James Usher, Archbishop of Armagh, a grace or ornament not only of great Britain and Ireland, but of the whole Christian world, in whom all the piety and sanctity of life, all the zeal and sweetness of disposition, and the learning, the hidden learning (hidden from the knowledge of other learned men) of those famous lights of the former age, Cranmer, Latimer, Hooper, Jewel, are met as it were by a covenanted consent.  
It is not possible (my Lord) that such eminency of grace and applause should not be dogged at the heels with envy; and dogged envy barks out many times with reproachful calumny: and God's wisdom suffers man's wickedness so to work, for the welfare of those he loves best, lest they should love themselves too well, and take a dangerous delight in too good a conceit of their own good parts, and others great praises (which might rob them of their fundamental grace, humility; for either of these, but especially both together, like the abundance of Revelations, 2 Cor. 12.7. may incline many to selfe-exaltation;) for the buffeting of Satan's messenger (the tongue of a slanderer, for there is a smiting with the tongue, Jer. 18.18. and if any tongue be Satan's, it is that which malignantly traduceth the most worthy) is either a means to prevent such puffing up, or a remedy against it; God by his alwise goodness, tempering and turning a rank poison into a sovereign medicine, and so well (I doubt not) it will be with you, (my Lord) if others be so ill minded towards you: and, in such a case, an Apology put in may prevail, and prosper so fare, as not only to heal the wound which that cruel weapon, the tongue (for it is a sharp sword, Psa. 57.4.) hath made, but to smooth the scar in the skin, when the flesh is made whole.  
If then there be any in whom sin so aboundeth (because grace aboundeth in you and towards you) as to suspect your sincerity, and to speak as ill as they think, (and it is like, with men who run to extremes on either hand, you may suffer on both sides; on the one as a Bishop, on the other, as too gracious with such as mislike, or admit not of Episcopal Government) I conceive (beside the clearing testimony of your own conscience, and God's attestation to the integrity thereof) you may, for the one sort, who set misconceits upon you for the callings sake, with comfort call to mind, that such as are addicted to a discipline which denyeth that disparity wherein you are placed, have given that testimony of you which I have here observed; and more (surely) of that sort would do you right in the like kind, if they knew as well as I (and I hope they shall know it ere long) how humble you have been (not humbled as some are by the Parliament) and in humility, how hearty and forward to take down yourself, and to project a form of Ecclesiastical Government, wherein you might be but as one of us in a sociable participation of Ordination and Jurisdiction with the rest of your brethren, the incumbent Pastors and Preachers of particular Churches.  
And for the other sort, who think you have but too kindly complied with the Disciplinarians of Geneva, and other parts, else they would not have honoured you so much as they have done, the wiser and better sort will take it for a token of your wisdom and goodness; and to take off the offence of some (who, in an over high conceit of Episcopal pre-eminence, disdain all reformed Churches but those that have it) I can tell them, that Archbishop Whitgift entertained a Minister of the French Church, one Master Buse, to preach a weekly Latin Lecture in his own Chapel, and to other foreign Ministers was very bountiful, as to Drusius, Rhenicherus, Fregevill, whom he entertained in his own house; and not only gave liberally to those whose merit was fare above their means, (when they came within his reach) but sent his bounty abroad to like objects in foreign parts, as to Master Beza, he sent sundry times much money out of his own purse, besides the general collections and contributions to Geneva, which he also greatly furthered, as 
g Sr. G. Paul in the life of Archb. Whitgift p. 63, 64.  Sir George Paul hath written in the relation of his life.  
And it had been more for the honour of the English Prelacy, and much better for the public peace both of the Church and State, if there had been more courteous correspondence betwixt Episcopal and Presbyterial Divines, notwithstanding the differences betwixt them in opinion or pre-eminence.  
But there are a sort of men, who, whether out of unsoundness in religion, or pride or perverseness of disposition, or some politic intention, I cannot tell, but out of some motive (surely) which is not good, take small cause to raise great clamours against those whom they should rather rescue from reproach, if others did defame them: Such an one was he who sat so heavy upon the skirts of the Geneva Bible publicly in the Pulpit, charging the marginal annotations with Judaisme and Arrianisme, against whom I wrote an Apology about twenty eight years ago, which a double occasion now calleth to remembrance, the one precedent, the other present.  
The former is, That it was the time of my first happy acquaintance with your Grace, when upon your perusal of some part of it, you left a letter for me (at your departure from Oxford) approving what I had done, and encouraging me to hold on in clearing their innocency, who were most untruly traduced in a solemn assembly of the whole University; so long since is it, that I have had cause to observe your sincere affection to all the faithful Labourers in the Lord's vine-yard, whether of Geneva or any other Church of the reformed religion.  
The other occasion is present, and it is the desire of divers, who wish well to the edification of ordinary Readers of the Bible; and therefore desire that the Geneva notes, after a serious review and needful correction, may be restored to their attendance upon the sacred Text, from which they have been all this while discarded, as if they had been guilty of those heinous accusations which were objected against them, and whereof my book, I doubt not, (by the sentence of a 
h The worthy Knight & Baronet, Sr. Edw. Dering, who hath the Chair in the Committee of Books.  competent Judge, in whose hands it now is) will fully and clearly acquit them, which hath led me a little out of my way, but it is but a short digression, as a step from the margin to the text, whereto the tax of these marginal annotations did induce me, and whence I may readily go on to note another Accuser of the brethren of the same kind, who upon the difference of one word in the Edition of Ignatius at Geneva, falls foul first upon the Printers, in these words, 
i Sed à Genevensibus Typographis praeter frauds, fucos, & praestigia, non est quod quicquam expectemus. Ric. Montacutius Eccles. Cicestr. Minister. Apparat. ad origin. Ecclesiasticas. p. 19  Of these Geneva Printers we must expect nothing but frauds and fallacies, and impostures. And then upon Videlius, (a learned and religious Minister of that City, who set forth that Father) in such intemperate terms as these, 
k Neque audax & importunus Ignatii censor quicquam attulit ad paginas suas implendas praeter inscitiam, & incu●iam, & impudentiam singularem, dum ad suum Genevatismum antiquitatem detorquet invitissimam; non autem quod oportuit, Calvinismum amussitat ad antiquitatem. Ibid. p. 19, 20.  That bold and importunate Censor of Ignatius hath brought nothing to fill up his pages, but ignorance, and carelessness, and egregious imposture, whereby he writhes Antiquity back to his Genevatisme, and doth not, as he ought, regulate Calvinisme by Antiquity. In whose defence I need say nothing, they of Geneva are enough, and old enough to answer for themselves; and I doubt not, but will do it in due time.  
I am sorry that I have occasion to observe the like lashing out in him, of whom, by his books of devotion and moderation, I was made to expect rather no reproofs of such men, than any such reproaches as I read against Master Parker, who having said, 
l Non volentes, sed nescientes; non per apostasiam aut contemptum, sed per infirmitatem & ignorantiam lapsi sunt, qui in disciplina aberrârunt. Park. de Polit. Eccles. lib. 2. c. 8.  The Fathers, which erred in this matter of Discipline, did not offend out of will, but out of want of knowledge; not through apostasy or contempt, but through infirmity and ignorance, receiveth his refutation in these words of high disdain, viz. 
m Bish. Hall of Episcopacy. part. 1. p. 60.  But can I now forbear to ask, Who can endure to hear the braying of this proud Schismatic?  
If I say any thing to secure the credit of Master Parker against this contempt (to which my charity inclines me) I shall with some men perhaps endanger mine own, who will be ready to suggest (as the Jews against the blind man in the Gospel, John 9.28.) that I am one of his disciples; and if they do, I will ingenuously acknowledge, that, having read his book against symbolising with Antichrist in Ceremonies, and being required by a great and learned Prelate to give my judgement of it many years ago, I answered then (and I am of the same opinion still) he hath carried the cause against you, my Lord, but not against me: What mean you by that, said the Bishop? I mean, said I, that he hath written enough against your urging of the Ceremonies, but not against my yielding to them, if I may not enjoy my Ministry without them: Thus much for myself, now for Master P.  
I should have thought that his great learning (well known by his printed works, though against the Cross, and cross to the Crosier) might have secured him from such a brutish scorn, especially from that which degrades him to the lowest form, not only of men, but of beasts; and that as it is hard to prove, so none should be hasty to impute either pride or schism, where conscience is pretended, reasons abundantly alleged, and secular comforts deserted, as in his case it was; his words did not (me thinks) so much as tempt, much less authorise any one to return upon him with such contumelious terms: for did he say any thing against the Fathers, that he must for that be held unworthy to be called a son? yea, so worthless, as to be excommunicated from men, and sorted to beasts? he said, they erred; and why might he not? for, were they not men? they erred in Discipline, they might for all that in matter of doctrine be very learned and Orthodox Doctors: They erred (said he) not out of will, or through apostasy or contempt, but through want of knowledge in that particular, and of infirmity: they might then (notwithstanding all this) be very good and holy men (as indeed they were;) and must Master P. for saying but this, be so fare undervalved and vilified, as to be made but as the emblem of grossest stupidity? For right against this inhuman wrong, I appeal from the Pontifical Tribunal of the Judge, decreeing the divine Right of Episcopacy, to the closet of the devout Doctor, where if he meditate seriously upon this passionate reproach, he will vow (I hope) to do so no more; and because he hath not been wont in this sort to break out of the way of Christian moderation, the plea of Balaams' Ass may serve him for some excuse, Was I ever wont to do so unto thee? Numb. 22.30. Wherein, that none may account me like Cham, to be a mocker of so reverend a Father (Reverend and Father both, without borrowing any reputation from his Rochet) I profess, though his word braying brought that story to mind, I would not have noted it with any reference to him (whom both in this book, and elsewhere, I have mentioned with affectionate and venerable respect) but that the Ass did not bray, but speak; and speak not the words of a man, but of an Angel.  
And O that all our Prelates, who plead their pre-eminence from the title Angels, Revel. 2.3. had been really Angelical! that we might have seen by their works, their heartstrings were tuned to the song of the blessed Angels, Glory to God in the highest, on earth peace, good will towards men; that we might have discerned their desires by their endeavours (as your Graces) to be seriously set upon the happy union of those sacred Sisters, Truth and Peace, Zach. 8.19. Peace and Holiness, Hebr. 12.14. to which your zeal hath burned with such a bright blaze, and ardent and constant heat (and yet hath it been guided with so much prudent circumspection) that I cannot but hope God will make you an effectual instrument of a most blessed accord both of Churches and Kingdoms; and I hearty wish that you had, and pray that you may have many Iraeneos Philadelphos (like him whom as such an one I have heard you many times mention with much commendation) who may give most hopeful assistance of happy success to such a worthy design.  
God forbidden, that either we of England, or our brethren of Scotland should be so stupid, as not to apprehend, that the safety of both Nations is bound up in our union one with another, and our ruin like to be let lose in our rent and distraction; or so stubborn, in asserting our own interests, or working of our own wills, as to fall out for them: and by our mutual hostility, so to weaken each part, that the common enemy may come in upon us, and overcome us both; rather than so, we should yield to any thing but sin, part with any thing but with a good conscience.  
In that which I have hitherto said (my good Lord) I have showed but some part of that good report, which (by such as are least liable to suspicions of partiality) is published of you; and because opposites do illustrate the evidence of truth, I have noted some examples of another strain, whereby it may appear, that the great schism and distraction among us, hath been made and maintained, not by a kind and respective correspondence betwixt persons or Churches of a different Discipline (as some not only untruly, but absurdly suggest) but by proud and supercilious disdain, rash and peremptory censures, rigorous usages of such as have had the advantage of the upper ground, to trample on those that were placed below them; which hath been a principal cause of the great hatred and contempt of the Prelacy; so that it is not now taken by many as an honour to the man, but the man an honour and secure to it; who takes the calling of a Bishop, as Saint 
n Episcopatus nomen est operis, non honoris. August. de Civit. Dei. lib. 9 cap. 19  Augustine said of it, rather for a matter of duty then of dignity, which binds him 
o Quantum quis praecelsi culminis obtinet locum, tanto necesse est praecedat caeteros gratiâ meritorum. Concil. Toletan. 11. cap. 2. tom. 4. pag. 820. Edit. Parisiis. 1636.  to so much more diligence as he hath the higher pre-eminence; and that duty 
p Ibid. Item Concil. Constantinop. 6. can. 19 tom. 5. Concil. pag. 328. Concil. Trident. Sess. 24. Can. 4. tom. 9 pag. 414.  chief to consist in preaching of the Word, making more account of the Canons which concern the substance, than the ceremonies of their calling, as all men see your Grace doth, preaching every week in the Parish of your abode, according to the Canon of the 
q Episcopus, si infirmitate non fuerit impeditus, Ecclesiae cui proximè fuerit, die Dominico deesse non debet. Concil. Aurel. can. 33. tom. 1. p. 723.  first Aurelian Council, and abiding there, though with disadvantage and inconvenience to your self, where you may do most good, making the choice of the Prophet Jeremy, I will get me to the great men, and speak unto them, for they, saith he, have known the way of the Lord, Jer. 5.5. If they had not known it, he might have come to teach it them; and if our great men know it already, you will make them know it much better; smoothing the difficulties, and clearing the doubts of faith, in such sort, that their minds may be settled in assurance of that which before they had but in fancy, or held but in opinion; and this in a plain and easy way, yet full of power and authority; so that I may say of your Grace, as the people said of our Saviour (reserving a just measure of pre-eminence to him that spoke as never man spoke, Jo. 7.46) you teach as one having authority, and not as the Scribes, Luke 7.29. not as they who writ all they say, and can say nothing but what they have written; who preach coldly, as Erasmus noteth, because they are word-bound to a piece of paper; and not as the Scribes, because they said and did not, Matth. 23.3. but your life is a pattern, as well as your doctrine, and a rule of religious conversation; and therefore I doubt not but God shall have much honour among the honourable by your ministry unto them, and intercourse with them at Court, and elsewhere; for if Plato his presence and example wrought so much change in the Court of Dionysius a Tyrant, that upon his coming thither there followed a wonderful modesty and temperance in Feasts and banquets, and other reformations, so that as 
r Plutarch in the life of Dion. p. 972.  Plutarch noteth, the Court was clean changed, how much rather may we expect that the Court of so good a King (as, blessed be God, we have) should be much bettered by your Grace's addresses to his Majesty, and your preaching and practice so much observed, so highly esteemed by the best of all sorts? Which was one cause that induced me to dedicate this preparative discourse of the Sabbath to your Grace; for, that being the chief of days for honour to God, and holiness in men, it was meet the defence of it should be countenanced with a name, which is eminent in both.  
Besides, (which gives your Grace more interest both in me, and what now I present to public observation) the better to furnish and further me in the prosecution of this cause, you have been pleased to communicate unto me divers MS. Treatises of the Sabbath, such I could not hope for from any other treasury of learning than yours, which aboundeth with exquisite variety, not to be found either in Booksellers shops, or common Libraries; and to promise me under your hand, any help of that kind. Wherein I am like enough (my Lord) to take you at your word, and sure enough that you will keep it, when upon just occasion I shall present my desires to your Grace to that purpose.  
It may be some will think I should have dispatched the difference about the title of our Christian Holiday in a shorter discussion; and to them I shall oppose others (who have read it, and are wise enough to censure it) that say there is nothing idle or impertinent in it, nothing vainly or tautologically repeated; and the more sit to be somewhat large, because so many adversaries (which are not to be slighted) have so long opposed it, and one of them with so much acceptation among some young Students in the University, 
Dr. Pocklingt. his Book.  as that for their delight they have read his book at their common sires, which the high Court of Parliament judged to the fire to be burned; and by mine intentive handling of that which is of smaller moment, (though the least things in Religion, as the filings of Gold, be very precious) I was willing to engage myself to a proportionable care and diligence in those more important parts of my Sabbatary Treatises, which hereafter (by God's assistance) I shall set forth.  
It is time I should draw towards an end, lest I make my porch too large for the pile of building that belongeth to it: and yet I believe no Reader will think me too long, but your Grace; nor you, but that you will think I grace you too much; and indeed, (my Lord) if I did not know you had so much humility, (with all that excellency of knowledge and goodness, which is obvious to all unblemished eyes) that no praises are like to puff you up; and were not confident, that you know me too well, to take me for a flatterer, I would not allow myself to make such a dedication unto you: But while I apprehend you as you are in yourself, and (as I conceive) towards me; I cannot think I have offended in excess, but I should be very faulty in defect, if I should not add to all that I have said, an Advertisement to your Grace, touching the general both observation and expectation which, now especially is set upon you (which, I am sure, will never be frustrate by your default).  
Your great abilities, and your acceptation with the greatest, make many of the best and some of the wisest confident that you can, and your answerable zeal and sincerity makes them of strong hope, that you will take all the fair opportunities that God puts into your hands, to help forward the casting of all scandals out of the Church, and the setting up of all good means to keep them out for future time: God's Providence (which doth nothing in vain) may well be thought (after so long absence, and so great distance of your ordinary residence) to have brought you hither at this time for so great, so good a purpose: So that, though there be some 
s Sunt qui quod sentiunt, etiamsi optimum sit, (invidiae metu) non audent dicere. Cicero l. 1. de Offic. p. 362.  who think better than (for fear of envy) they dare speak, and so do a great deal worse than (perhaps) they think: for (as 
t Veritatem reticere quoddam sacrilegium est. Sedul. in epist. ad Rom. c. 11. sol. 8.  Sedulius saith) to conceal the truth (when there is just cause, and a fit season to set it forth) is a kind of sacrilege, It is both believed and looked for, that your Grace, as you can upon occasion show yourself a Paul in eminence of knowledge, and a Barnabas in sweetness of spiritual consolation; so with Paul and Barnabas, you will wax bold in the cause of God and his truth, though (as it was their lot) you should meet with contradiction, even unto blasphemy, Act. 13 ver. 45, 46. and indeed, the sincerest and wisest working may sometimes not only fail of due acceptance and success, but be as wilfully withstood on the one side, as it is zealously pursued on the other: Yet your Grace may take the more heart to give free scope to your conscience herein, because you are so generally gracious, that as Jerome said to 
u Tuae dilectionis fama dispergitur, ut non tam laudandus sit qui te amat, quàm scelus putetur facere qui non amat. Hier. ad Florentium, priore epist. tom. 1. p. 53.  Florentius, To love you, is not so much to be reputed a praise, as not to love you a crime: I should be guilty of no less, if I should not in mine heartiest prayers to Almighty God commend your good health, and long life, for his glory and his Church's comfort, and sincerely profess all humble observance to you, as the duty of  
Your Grace's most cordially devoted client and servant, JOHN LEY. From my lodging in Paul's Churchyard, March 19 1640.   

The PREFACE to the Reader.  
THe Name and Lot of the Sabbath (as many of this generation have used the matter) are very unlike: for that is fixed on an Hebrew root (which signifieth Rest) this, as a watery reed (tossed to and fro with contrary winds, by the manifold oppositions that are made about it) almost, if not altogether Restless. Not all the Commandments of the Decalogue, besides that of the Sabbath (which for number have the odds of nine to one) have suffered more or worse, under the strife of tongues, or conflict of pens, than it hath done.  
It was (by divine Ordinance) to be as Noah's Ark: for in that not men alone, but the unreasonable creatures likewise (though most disposed to range abroad) were under an arrest, confined to a narrow compass: and (though otherwise adverse to each other) united in a quiet and peaceable repose among themselves. So on the Sabbath, both man and beast (for that day) were to have each of them their quietus est: by the one sort, Rest was only to be enjoyed as a benefit; to the other it was enjoined as a duty: but not Rest only, but Religion with it; nor Rest merely for itself, but for Religion's sake, and that (so fare as it consisteth in communion with God) is another kind of Rest, and of all kinds, the best, and most delightful.  
But now is this Sabbath, or day of rest and quietness, become as a Ball, betwixt two Rackets, bandied this way and that way, by mutual contradiction, not only betwixt the godly and the profane (which is no news) but among many of those, who are in no mean account in the Church of God, whether they be valued by the eminence of their places, the excellency of their parts, or the holiness of their lives.  
The more is the grief of religious hearts that do observe it, and the more hearty their desires (no doubt) to see some good accord (at least betwixt the better sort) or (which is next unto a peace) that the differences about it may be carried with such pious and prudent moderation (on both sides) as that God may lose no part of his tribute of honour, nor his servants be defrauded of the fruit of their holiness, nor fall to a change or cooling of those charitable affections towards each other, without which Pomegranates, even the golden Bells of Aaron, are but like sounding brass, or tinkling cimbals.  
Towards this purpose, if the employment of the Talon committed to my trust may any way conduce, I shall make no scruple to add unto my other tasks an assay of satisfaction to their Doubts or Reasons, who either waver in the right, or are already swayed to wrong opinions in this point. And to this endeavour, I shall with more diligence address myself:  
First, because the day in question, is the training day of military Discipline, by which the Church of Christ is unto the Synagogue of Satan (as is said in the Canticles) terrible as an Army with Banners: 
Cantic. 6.4.  which, if it should not be well united, and often exercised, the powers of darkness would be mightily exalted. It containeth (as 
a Cùm subyersam omnem religionem vult (apud Prophetas) signisicare polluta, violata, non custodita, non sanctificata, sua Sabbatha conqueritur, quasi omisso hoc obsequio, nihil ampliùs restaret, in quo posset honorari. Calvin. Instil. l. 2. cap 8. parag. 29. pag. 140.  Calvin showeth, and 
b Mast. Perk. exhortat. to Repent. vol. 3. pag. 421. col. 2. Doct. Prid., his lect. on the Sab. Doct. Rivet. in Exod. c. 31. ver. 12. pag. 253. Grotius de jure belli ac pacis. l. 2. c. 20. pag. 244. Mast. Primrose Treat. of the Sab. part. 2. c. 6. p. 120, 121.  other learned Divines in effect say the same) the sum and substance of all Religion. The Sabbath is unto it as the border of Sinai to that mountain of terror; and as the tower of Zion, to that city of perfection: and so cannot be battered, or broken down, without an open breach upon Religion itself.  
Secondly, because as it stands in eminency (for force and use) so it is the fairest mark for Satan's malignity to aim at: and as if he had given his soldiers some such charge against it, as the King of Syria did once against the King of Israel [fight against neither small nor great, 
1 Kin. 22.31.  but against the King of Israel] spend all your might against his person; so against this, whether King or Queen of days (for both these titles are attributed to the day of Rest, as I shall note in another place) are all his forces set in battle array, and though (in some respects) adverse to one another; yet in their way, they all of them do violence to the Lords sacred ordinance of the Sabbath. Some endeavouring to undermine and supplant the fabric of it, from the very foundation (on which it is set); and others piling upon it so many over rigorous positions and observances, as with their sad and sullen weight may incline it to crack and fall asunder.  
Thirdly, The necessary instruction of the people in the heads of Catechism, pressed by especial command of our dread Sovereign that late was, and of his Majesty that now is, maketh the Decalogue, (and within it the Commandment of the Sabbath) a more common Theme for popular discourses, and therewith. all a more fruitful ground of erroneous descants then heretofore, if in such variety of opinions (which cast a mist upon the truth) there be not some more means to clear it, and to guide men to that choice, from which too many now endeavour to seduce them.  
Fourthly, I observed, that as some set their wits on work to impeach the piety of the doctrine of the Sabbath; so many set their wills either to work or play, and so to pursue their profit or pleasure, as to make the Lords holiday every way in practice, as unholy and profane, as in position it could be: Irreligion and Libertinism being a descent from Zion hill, which hath no need of hands to thrust it downwards towards hell.  
It was well said of a grave 
c The Bish. of S. Asaph.  Prelate (when he heard of some too indulgent doctrines this way) that therules of manners should be strict, for men's behaviour would incline fast enough to looseness of themselves. Besides, there is a sinister zeal in some against superstition, which proveth many times prejudicial to the practice of religion: for (as our late learned 
d King James his Cign. cant. ●. 8.  Sovereign hath observed) under colour of weeding out superstition, it will pluck up by the roots many plants of Paradise.  
And we see but too many ill harvest men, using the weeding hook to the wheat, which should be exercised only to pluck up the tares: of whose ill work I shall beware for myself, and (I hope) shall give such warning unto others, as may not only withhold them from the like; but may be a direction to the simpler sort, what to take, and what to take heed of, as either of them shall be offered to their choice.  
Fifthly, While men make no scruple to violate the holy rest of the Lords day, they become the more bold to disobey their Superiors, (whether supreme or subordinate); for, 
Mat. 22. v. 31.  as giving to God the things that are Gods, and unto Caesar the things that are Caesar's, are sociable duties, and well sort together; so commonly, where deuce are denied & detained from God, the King is not like to receive his right, either for aid, or obedience: for the fourth and fifth Commandments are so near neighbours, that the like lot (whether of observance or of slighting) is like to befall them; which we may well perceive, if we do but observe how our people have lately fallen, not only from piety, but from civility, and broke out into manifold offences against the laws of the King, since they were taught (a lesson too easily learned) to make light of this holy Commandment of God.  
Nor is there any cause to expect any better behaviour among them, until their consciences (let lose from this bond) be tucked up to it by a more religious regard, both of the authority and observation of the Sabbath: Then may we have more hope, and not till then, under our Governors, (for whom the Apostle prescribeth all manner of prayer) to lead a quiet and peaceable life, in all godliness and honesty, 1 Tim. 2.1, 2.  
Sixthly, These motives were the more sharpened, and I the more quickened (for the safer conduct of them that doubt) to set out my light (whether candle or torch, I must leave to other men to judge) by several solicitations of many religious and learned friends; but especially by a joint Letter, (the copy whereof I shall present to the view of the Reader next after this Preface) sent me under the hands of many of my Brethren of the Ministry, of whom there are divers, for their gifts and parts, of especial note, and all of them painful and profitable Preachers in their places, and such as build up the walls of our Jerusalem (as with both hands) with sound doctrine and religious conversation.  
Seventhly, Since that time I have received not only encouragement, but incitement to the same service (with a Manuscript Treatise of the Sabbath) from the hand of a great Prelate, a glorious Star of the first magnitude, shining illustriously in the Church, both by his admirable learning, and answerable living.  
Eighthly, I was not a little provoked to lend my poor ability to the protection of the truth herein, by the importunate pressing of Master Breerewood, whereby Master Nic. Byfield was forced to the field, when he had no thought nor mind to fight, (as we shall seasonably note in another place); for when he had excused himself, for being unwilling to enter the lists of controversy with him, as wanting warrant to leave his calling, and to spend his time about such confutations, Mast. Breerwood returns upon him with this pathetical expostulation:  

e M Breerw. his first Treat. of the Sabbath, p. 89, 90.  How, Sir? is the defending of the doctrine you have taught, a leaving of your calling? Are you called to teach the truth, and not to defend it? Are not Gods Ministers to defend Christ's truth? is that no part of their calling? or have you no warrant, say you, for such confutations? What? no warrant to confute them in the behalf of the truth, whom ye yet condemn for adversaries of the truth? Why, Christ is the author of the truth, 
John 14.6.  or the truth itself; you are a Minister of Christ, there is a warrant for you: The holy Ghost is the spirit of truth, 
Ephes. 1.13.  and he sanctified you to that Ministry, there is a warrant for you: The Gospel is the word of truth, you are a Preacher of the Gospel, there is a warrant for you: The Church is the Pillar of truth, you are a Pillar of the Church, there is a more warrant for you: For would not the Author of the truth, the spirit of truth, etc. (and to all these you own your service and allegiance have their Minister to defend the truth? A strange thing, that Christ's Ministers should have no warrant to confute oppositions made against the truth, who are bound to give their lives in defence of it! Must they spend their life and blood for confirmation of it? and may they not spend a little labour and time about such confutations? So fare he.  
Where, whether the goodness of Master Breerwood his cause, or the apprehension of his own better abilities, and more list and leisure than Master Bifield had, to reciprocate disputes of this sort, did more prompt him to these braving provocations, may be better discerned, when their different Tenets come with indifferency to be examined.  
In the mean time, I thought this speech, after so many inducements (as before I have touched) though directed to him, was pertinent to me: And (besides other respects) somewhat more to me, then to Master Bifield, in that a great 
f Mast. W. C.  Admirer of Master Breerwood brought me divers of his Dictates on this Argument (which are not in print) that I might peruse them, and so might either take the impression of his opinions from them: or (if my judgement swayed me otherwise) that I might endeavour to take off the error of his and other men's misconceipts, by some better evidence of truth herein, then yet had been offered to their view.  
At this mark while I direct mine aim, and address mine endeavours, my resolution is, and care shall be, to deal with such diligence, as not to neglect any means of due information in matters of doubt, and with such fidelity, as not to tell a lie for God, nor to outface a truth against the meanest man.  
And, if while I devote my thoughts & pains to make some truths (not of mere speculation, but of ordinary practice) to shine (which have been obscured with manifold scruples) and to fence them from the storm of some men's oppositions, it be mine hap to derive contradictions upon myself, it shall not discourage me from any duty I own unto the truth: for, he that gain-sayeth me in that, maketh himself God's adversary more than mine; for, truth is not any man's so much as his, who (I hope) will give me eyes to see both what wrong is done unto it, and by what means, and in what manner it should be righted.  
But if the exception he taketh against what I writ be true and just, I will take it for a matter not of disgrace, but of gratification: for I shall account it a favour, if he show me an error of mine own (and it shall be no longer mine, then until it be seen) which yet I see not.  
For which discovery, I shall hold it my duty to give him thanks, without taking offence at any good office he performeth for the truth, and shall always be ready to debate any doubtful difference so, as (with the 
g Et refellere sine pertinacia, & refelli sine iracundia, parati sumus. Cicer. Tus. qu. l. 2. p. 137. 5.  Orator) to give or receive a refutation without pertinacy, or passion, and (as 
h Nobiscum nulla contentio, cum uterque pari jugo non pro sese, sed pro causa niteretur. Plin. opist. lib. 3. pag. 85.  Lucius Albinus and his friend) to join my neck with his in the yoke, sociably to draw not the wain of our vain conceits or selfe-wills, but the chariot of truth, that she may ride on in state and triumph: which will (I am sure) be the last issue of these Sabbathary dissensions, wherein falsehood (though for a time it may advance, as Pageants do, by an unnatural and violent force) shall fall under her wheel, and receive the reward of the wicked, by Solomon's doom, Prov. 20.26.  
In hope whereof, and heart by that hope, I shall betake myself to my task, which will be a double discourse: The former Historical, wherein I shall show how the controversy of the Sabbath hath proceeded from the Primitive, to the present times. The later Doctrinal and Practical, in which the differences of the Doctrine shall be discussed, and the duties of practice accordingly delivered.  
But because we can treat of none of them, without the use of Terms and Names, which are called in question, and by some condemned of profaneness, or Judaisme, especially the name 
i In the book, called Sunday no Sabbath, made by Doct. Pockl.  Sabbath (whereof we must needs make frequent mention) it will be very convenient and near unto necessary, first of all to discuss the exceptions taken at the titles of our weekly Holiday: Yet so, as that the discourse of them may be a preparative to real resolutions afterwards. In all which, the God of Truth and Piety be mine aid and guide. Amen.   

The Copy of the Letter mentioned in the Preface.  
To the Reverend, and our worthy Friend and Brother in the Ministry, Mr. John Ley, these.  
(Reverend and worthy Sir)  
SInce the due observation of the Lords Sabbath is of so much importance, (both for God's glory and man's good) that the whole Decalogue is usually with more or less conscience regarded, as the Sabbath doth abound with, or is abated of its due respect and observance: and being conscious of the variety of opinions in these days of contention and controversy, both touching the day and duties thereof, Which it is; When it gins; By what force, and how fare it obligeth; with the distractions which these differences may produce in the minds of all, especially of weak (though well-affected) Christians: we are bold, in assurance of your wisdom and abilility this way (as well as otherwise) to entreat you to add light to the truth in these points, by a serious sifting of them, and a seasonable divulging of your judicious Labours on them: wherein you shall not only gratify us in particular (that much desire to partake of your pious endeavours) but promote the public good and peace of God's Church, stop the mouths, and stay the pens of such as are carried away with misconceit and error, settle and comfort their consciences that hover between doubt and resolution, having need of all learned and religious helps, to clear this doctrine from such clouds as do eclipse the brightness and beauty of it. The Lord incline your heart to undertake this work, and so direct and assist you, every way to plead his cause, that Truth may triumph over all subtleties and sophisms, that (with their fair appearances) are apt to deceive the simple. So we commend you to the Grace of God, and rest  
Your very respective Friends and Brethren in the Ministry, 

William Moston.  
Andrew Wood  
John Conny.  
Samuel Clerk.  
Matthew Clayton.  
William Shenton.  
Richard Holker.  
Robert Whittell.  
Charles Herle.  
Nathaniel Lancaster.  
Richard Wilson.  
Alexander Clerk.  
John Glindale.  
Thomas Holford.     

The Contents of the Discourse following.  
CHAP. I. 
IN what cases we may be indifferent for the for bearance or use of Names: In what we must be chary concerning both. Pag. 1.  Chap. II. 
The divers names of the Christians weekly holiday. pag. 4.  Chap. III. 
Of three most usual names of the Christians weekly holiday; and first of the name Lords day, Revel. 1.10. The strange opinion of Dr. Gomarus, and Mr. Braburne, charging the title, as applied to the Christians Sabbath, with impertinency and novelty. pag. 7  Chap. FOUR 
A comparison of the old Sabbath day, the day of our Saviour's Birth, of his Passion, Ascension, and of his Apparition to S. John, with the day of his Resurrection, as touching right to the title Lords day, and the pertinency and propriety of that title to our weekly holiday. p. 13.  Chap. V. 
The imputation of novelty in applying the title Lords day to the Christians weekly holiday, answered. p. 26.  Chap. VI 
Of the name Sunday: Whether we may call our weekly holiday by that name: objections against the use of the name Sunday for our weekly holiday. p. 34.  Chap. VII. 
How fare it may be lawful 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 Sabbath, Sabaoth and Sabbath, which of them is the right; and by occasion thereof some observations of skill and ignorance of the original tongues. pag. 50.  Chap. IX. 
The Etymology of the name Sabbath: and first of the abusive derivations of it by Justin and Plutarch, by way of contempt of the Jews 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 error of Lactantius, the later the true and most received Etymology. 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 Lord's 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, took the name Sabbath otherwise (from the beginning of the world, till the year 1554.) then for Saturday observed by the Jews. pag. 91.  Chap. XV. 
Royal 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 yielding that which doth infer it. pag. 116.  Chap. XVII. 
Exceptions (against some of the precedent Testimonies alleged, 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 applied 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 Lord's day, to the crown of Thorns on the Lord's 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 Heretics, removed. pag. 148.  Chap. XXII. 
The Negative argument drawn 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 Roman 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 usual title of our weekly Holiday. pag. 180.  Chap. XXVII. 
A brief accommodation of this Nomenclature, or nominal discourse to some purposes of importance, concerning the Sabbath. pag. 197.    

A Premonition concerning my Son's Verses after written.  
THough a learned and worthy 
a Doct. Primrose in his Preface to the Reader, before his Son's Treatise on the Sabbath.  Doctor of the French Church, honoured his Son 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 Son (being yet by his years in his minority, and among Graduates of the University, but a mere freshman, having but newly stepped up to the first and lowest degree of the Schools) fit with that hand, which was but lately taken from the ferula, to take the Censors rod, and to pass his judgement (or if that be too grave a term for one so young) his opinion or conceit, either upon the Doctrine or any Dictates of the Sabbath: yet his filial affection and poetical fancy, prompting him to put pen to paper in these ensuing Verses, and to send them to me (with his desire) that I would allow them some vacant page in my Book (as some what of kin 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 he think not the better of me or my Book, 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 natural affection to be deceived; especially in relations of nearest 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 Romans fore. Aemil. Probus in vita Hannib. fol. 115.  Hamilcar did his young son Hannibal, privately in the cause of the Carthaginians against the Romans); that when time and study (with God's blessing) have ripened him for any religious undertaking, he may hold himself solemnly bound to be zealous for Gods right in this behalf, and faithful and resolute to plead for it against all opposers. With these premises I have left him room, and given him leave (under my name) to write to the Reader in his own stile, as followeth:  
On the learned Treatise of my much honoured Father, entitled, Sunday a Sabbath.  
Dear Sir,  
PArdon my fault, if't be presumption here  
Before your sacred labours to appear;  
But if you will not, I shall make my pen  
To keep a Sabbath, and not write again.  
In former times you meant to put to press  
Your English Sabbath in a 
″ I purposed to publish it in Latin, because it would not pass in English.  Roman dress;  
But'twould have grieved you (sure) your work should be  
Abused 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 desk should be  
The Sabbath's prison, and still kept from me  
As well as others; and it was my delight  
(Pardon the pious theft) to steal a sight,  
And then to wish, O that this might not be  
Imprisoned in a Latin liberty!  
God heard my vote, and now hath made it true,  
You would not stoop to times, 
* My confidence for this the Reader may see in the end of my Preface, written about five years ago.  times should to you.  
WILLIAM LEY, Student of Christ-Church.   

SUNDAY A SABBATH.  

CHAP. I. In what cases we may be indifferent for the for bearance or use of Names: In what we must be chary concerning both.  
IF under the diversity of words there were no dissension touching the things that are treated of, (as 
a De verbo (ut mea fert opinio) controversia est, de re quidem convanit. Senec. de clement. l. 2. e. 7. pag. 102.  Seneca observeth of the words clemency and pardon) it were a waywardness or wantonness (well worthy of sharp reproof) to wrangle, or spend many words about them; which 
b Ne verbi controversiam vel superfluam faciam, v●l meritò patiar, quoniam cùm de re constat, non est opus certare de nomine. Aug. Ep. Hieronymo. Ep. 28, tom, 2. p. 108.  Saint Augustine professeth he would neither willingly do, nor deservedly suffer: for where the sense is sound and consonant to truth, (on both sides embraced) there is little appearance of peril in the difference of terms, and as little cause to be curiously nice either in the allowance or forbearance of their use. So, in effect, hath 
c Dum res●ognoscitur, non est de vocabulis laborandum. Aug. de Gen. ad lit. lib. 4. cap. 5. tom. 3. pag. 730.  S. Augustine (after 
d Non obstant verba cùm sententia congruit veritati. Lactant. Instit. lib. 4. cap. 9  Lactantius) resolved, as directed thereto, not only by the rule of Religion, which requireth among men, (Christians especially) as much union as may be, 1 Cor. 1.10. but by the dictate of Reason; For Logic (which is artificial and refined reason) 
e Docuit me (seil. Dialectica) cùm de re constat, propter quam verba di●untur, non de verbis debere contendi. Aug. contra Academ. lib. 3. cap. 13. tom. 1. pag. 618.  (saith he) hath taught me in consent of things, not to contend about the acception of words.  
But since we cannot hold discourse of the one without help of the other, (for verbal notions are to real, (in the service of the mind) as 
″ Verba quasi vasa. August. Confess. l. 1. c. 26.  vessels are to meats, (for the sustenance of the body) to serve them in, to that both place and use for which they were before prepared).  
Secondly, Since not only the things, but words also (which concern the Christians weekly holiday) are brought into vehement dispute, and sometimes censoriously resolved on the wrong way.  
Thirdly, Since (likewise) men seldom except against a Word or Name, but when they wish not altogether well to the thing itself (as the 
f Nomen ferè non vellicat, nifi qui rei non omnino benè vult. Bp. Andrews Ep. 1. Pet. Du-Moulin opusc. pag. 166.  Bishop of winchester writeth in his first Epistle to Doctor Du-Moulin).  
Fourthly, Since sometimes by giving up words in a matter of weight (to gratify the desire of the Adversary) there is advantage given therewith to the left hand, and more courage taken to contend against the right of the cause in question, which was the issue of that facility 
g De ousia vero nomine abjiciendo, placuit auferri; non erat curae Episcopis de vocabulo cum sensus esset in tuto. Hieron. adver. Luciferian. tom. 2. pag. 144. The Arrians required the like for the word Consubstantialis as Theodoret writeth. Hist. Eccles. lib. 2. cap. 18. pag. 533.  which the Fathers at Ariminum shown in condescending to the request of the Arrians, for the abatement of the word [ousia] in the doctrine of the Trinity.  
Lastly, Since (as 
h Mr. Ironside quest. 3. cap. 13. pag. 123.  Mr. Ironside hath out of S. Augustine observed of the Academics) They are not such simple men as not to know how to give things their proper names, who purposely make choice (I may say as well, purposely make refusal) of words which may serve to hid from the simple, and to intimate to the wiser sort of their Disciples their opinions, (whether Sabbatharie or Antisabbatharie, if erroneous and dangerous, it is equally material,) It is (as I conceive, upon all these considerations of weight and moment) very requisite to make search, and to seek for satisfaction of scruples (in this controversy of the Sabbath) both for words and things: And (to conclude with our former comparison) as vessels must be scoured before meat be served to the Table in them: so words must first be cleared, (which is requisite in the trial of the title of the day of rest, as well as in other Questions) before the matters in difference (which they import) can well be brought in to be discussed.   

CHAP. II. Of the divers Names of the Christians weekly holiday.  
THe Names of that day, which we Christians keep for our weekly holiday, are divers; the first name was the first day of the week: a name (for Antiquity) as old as the beginning of the first week of the world, Gen. 1.5. And that title is given it by all the four Evangelists; by Saint Matthew, chap. 28. ver. 1. Saint Mark, chap. 16. ver. 2. by Saint Luke in Acts 20. ver. 7. and by Saint John chap. 20. ver. 1. as also by S. Paul, 1 Cor. 16.2. eight times (as 
a Mr. Braburn. Defence, p. 162  Master Braburne numbers them) it is called the first day of the week by the holy writers of the new Testament, all of them using, in the Greek, a cardinal number for the ordinal, as Moses doth in the Hebrew, in the forecited Text, Gen. 1.5. 
b Ethnicis semel annuus dies quisque festus est, tibi octavo queque die. Tert. de Idol. cap. 14. tom. 2. p. 457.  Tertullian, 
c Hic dies octavus, id est, post Sabbatum primus, & dominicus. Cypr. lib. 3. Epist. 8. p. 80. col. 2.  Cyprian,.. and 
d Dominicus verò post septimum, quid nisi octavus? Aug. praefat. in Psal. 150. tom. 8. part. 2. p. 1058.1059.  Augustine; and, if we may believe Master Braburne (but we find no proof for it) all Churches call it the eighth day, not that they would have a Christian week longer than after the old computation, (which took up with the number of seven) but for that, (as it is clear by the words of Saint Augustine) it being after the Saturday, which was the seventh, if a man count on, the next day following maketh the eighth: and (without any intention to make the circle of the week one day wider than it was before) they made the account in this sort, and named it the eighth day, the rather, with reference to Circumcision, which was on the eighth day to be received: and therein (as 
e Octavus dies, id est, post Sabbatum primus, quo Dominus Circumcisionem spiritualem daret, hic dies octavus praecessit in imagine. Cypr. lib. 3. Ep. 8. pag. 80. col. 2.  S. Cyprian thought, and 
f August. in Psalm. 150. tom. 8. part. 2. pag. 1059.  S. Augustine hath the like conceit) was the Christians weekly holiday prefigured.  
With these Appellations of number & order, we may remember those Titles of honour ascribed unto it by 
g Chrysologus. Serm. 77.  Chrysologus, who calleth it the primate of days, and by 
h Ignat. Epist. ad Magnens. vocat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 57 Edit. Genev. 1623.  Ignatius, who advanced it to a denomination of an higher strain, naming it the Queen and Princess of days (other feast-days being as 
i Mr. Godwin in his Moses and Aaron. lib. 3. c. 3. p. 110, 111.  concubines, and the worke-days as handmaids) not (as 
k Mr, Brab. in his Discourse upon the Sabbath, in 8ᵒ. page 53. In his Defence in 4 to. page 159. & 488, 490.  Mr. Brab. would have it) as if he left the Title of King and Prince for the Saturday Sabbath: for if he had meant such a titular prelation of that day above the Lords day, he would not surely (where he speaketh of them both) have adorned the one with the title of a Queen, and not the other with the title of a King; which he hath no where done, nor any body else (for aught that I have yet either read or heard) but Mr. Brab. it is his peculiar Courtship, whereby he would restore the old Sabbath to the prerogative of a Crown, after it hath been justly deposed from it for many hundred years together in the Christian Church.  
Besides, the Bishop of 
l Tho Bp. of Elie in his Treat. of the Sab. pag. 75.  Elie hath pertinently replied to this imaginary pre-eminence of the Jewish Sabbath, by giving instance of the Rabbins styling it by the name, not of a King, but of a Queen; and of the Philosopher and Orator terming Justice, Eloquence, and Money by the same title: and hence hath he rightly inferred, that Ignatius named the Lord's day the Queen of days, not by way of derogation, but to signify the eminent and transcendent honour of the day. But, howsoever the words went in Ignatius his time, to call the one a King, the other a Queen, in our days, would sound like an 
m The Ebionites keep the Jewish Sabbath; and celebrate the Sunday also. Euseb. Eccl. Hist. l. 3. c. 24. pag. 50.  Ebionitish combination, or marriage of Saturday and Sunday together, (for the Ebionites honoured them both with a weekly observation); but, for that, Mr. Brab. (while he disavowed the Lord's day on the one side) and others of sounder judgement (disclaiming the Saturday Sabbath on the other) would be ready to forbid the banes of matrimony beforehand, or afterwards to sue out a divorce.  
There is another name of this day, which hath a sound of dignity, with a sense of diminution; for some of late (saith 
n Dr. Bound on the Sabbath. part. 1. p. 117.  Dr. Bound) have given it a new name (unknown to the world, and not properly belonging to it) calling it the King's day, the Queen's day, the Emperor's day. So have some Divines done, saith he, but he nameth them not, and it is not worth the while to seek after the names of such ungodly godfathers: ungodly (doubtless) if, in giving it these names, they meant, as there is good cause to suspect, thereby to degrade the day from all sacred, to mere secular Authority. But these Appellations already specified are either out of use, or out of Question; and so we may quickly quit them, and may betake ourselves to the consideration of other Titles, of more regardable observation in our days.   

CHAP. III. Of three most usual names of the Christians weekly Holiday, Lords day, Sunday, and Sabbath: And first of the name Lords day, Rov. 1.10. The strange opinion of Doctor Gomarus, and Master Braburne, charging the Title (as applied to the Christian Sabbath) with impertinency and novelty.  
THe names of our weekly Holiday more frequent in use, and yet not free from exception, are three, the Lords day, Sunday, and Sabbath day: I put the Lords day first, though it be the youngest name of the three; not as 
a Dr. Bound on the Sab. part. 1. p. 110. & 120.  some who prefer it so fare, as by it to put down the use of the other two; but because it hath so much in pre-eminence of dignity by its notation, of near reference to the Author of Rests, and Father of Lights, as maketh amends for what it wanteth in age and feniority; and the Sabbath I place last, though it be the eldest of all, because I shall most insist upon it, and best conclude with it, in regard of the real inquiries and observations, which (with reference to it) must begin when this logomachy, or word-warre is at an end.  
The title Lords day is not taken from Saint Paul, 2 Cor. 10.26. wherein he saith, the earth is the Lords, and so that day may be called the Lords day in a common sense, because the Lord made it for a common use, as 
b As the earth is the Lords, 1 Cor. 10.26. because the Lord made it, and all things therein to serve man in his ordinary and common use, Gen. 1.26. & 9.3. So this day is called the Lords day, because Christ ordained it for man's ordinary and common use, that is, for a working day. Mr. Brab. defence of his Discourse. pag. 240.  Master Brab. (not by any common, but by his own singular conceit) hath said: but from Saint John, Rev. 1.10. where he saith, I was in the Spirit on the Lord's day; that is, on the day on which Christ our Lord risen from the dead; Upon this ground grew the observation of that day we celebrate, under that name wherein both the most, and the best Authors do agree.  
Against this, exceptions have been taken by two late Divines, who each of them have written two Treatises a piece upon the weekly Holiday of the Church, and have in all four sought, by new surmises, to shift off the title, both as in, and to this text of Saint John: the one is Doctor Francis Gomarus, the State's Professor of Divinity in the University of Groaning; the other Mr. Theophilus Braburn, a Minister of the County of Norfolk, a man, as the Bishop of Elie (of whose Diocese he was, when he was Bishop of Norwich) 
c In his Epist. Dedic. pag. 22, 23. before his Treat. of the Sabbath.  noteth of him, who laid a load of disgrace and contempt on his Puritan adversaries, as he termeth them. Doctor Gomarus maketh the Lord's day to be the same with the day of the Lord, and by the day of the Lord understandeth the day of the 
d De die apparitionis Domini; aut in carne, ut dies natalis; aut quâ, illustri visione, patefecit futurum Ecclesiae statum. pag. 78. Thes. 36.  Advent, coming, or appearing of the Lord, Amos 5.8. Malach. 3.1, 2. and this appearing he taketh to be either the day of Christ's birth, or that peculiar day, wherein, in an especial vision, he 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. Sau. 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 Saviour's birth day, applying unto it that which he said of Abraham, viz. That he rejoiced 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 days; his Genesis, or his coming 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, he 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 again; and a third, out of the nether 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 holidays. 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 forenamed days (except that of his apparition to Saint John, which is Dr. Gomarus his peculiar conceit, so far as yet I have observed) as rivals with the day of Christ's 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 he mentioned the Lords day) the Scripture is altogether silent: and if he and Doctor Gomarus had been silent too, it had been 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 general saith, The name of the Lords day was but new, and put upon Sunday since Christ, and that not many years too since Christ: he might haply have read in simeon 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. ●nrg de Invent, rerum, l●b. 6. ● 5. p. 366. who relates the comeipt, and refutes it, a● Baroniu● doth.  Baronius confuteth: Doctor 
l Si ista app●l●atio ab Apostolis promanasset, & in Ecclesia su●ss●t recepta; an credi●ile est potuisse fieri ut Justinus Martyr (antiquis simus atque incorruptus Script●r) ea, in accurata rituum descripti●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 he useth other titles, as Sunday, and the First day of the week, but maketh no mention of it at all by the name of the Lords day, albeit, if it had been in use from the Apostles time to his, he had good occasion both to note it in his Dialogue with Tryphon the Jew, and in his Apology to Antoninus, where he 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 days; so that, in sum, 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 weekly holiday, then to divers days, 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 we may conceive (as a late 
m Rejicimus Haebraïsmum, illum; multum enim interest inter diem Domini, & Dominicum; illa enim est appellatio generalior, haec strictior & specialior; m●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 Sabba●. pag. 84, 85.  Writer distinguisheth) a difference betwixt the day of the Lord, and the Lords day, or Dominical day, (as the Rhemists in English turn the text, Rev. 1.10. not so much for congruity to the Original, as to make obscurity in the Translation;) for many things in the general may be said to be the things of the Lord, which yet are not to be named Dominical things; as, the trees of the Lord, Psal. 104.16. which Doctor Gomarus himself would not think sit to be called Dominical 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 himself.  
Secondly, Howsoever that distinction prove (and though it be true and pertinent, it is, I confess, somewhat nice and curious, so that few, upon their own 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 itself, and in respect of the purpose for which he frameth it. For, he distinguisheth betwixt the day of the Lords Advent, coming, or appearing, and his Resurrection, as his words partly express, and partly imply; and this, to the end that he may transfer the title Lords day from the day of the Resurrection to some other; whereas indeed, that day on which he arose, was as well an Advent, or day of appearance unto men, as that which he so nameth by way of opposition unto it; for he 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 trial of right betwixt the day of our Saviour's Resurrection, and other days set up with it in competition for the title Lords day; I profess with 
o Mr. Primrose his treat. of the Sab. or Lords day. part. 3. c. 1. p. 198.  Mr.. Primrose, (though in many other points I must descent from him) that I do not conceive there is any moral necessity that that day of the week on which Christ risen from the grave, should be kept holy in the Christian Church, rather than the day wherein he was borne, or the day wherein he suffered on the Cross, or the day wherein he ascended into heaven.  
Fourthly, While therefore I plead for pre-eminence of right for the day of the Resurrection, to the title in question, I take not upon me to render reasons for it, demonstratively necessary; yet I doubt not but, upon serious consideration, they will be found such as (together with the consent of all, or at least, of the most, and best approved Authors in all ages, who have unanimously met in the explication of that title of Saint John, and the application of it to the day of Christ's Resurrection) will appear evidence sufficient, in a point of no greater moment than this is, and such as will not be counterpoised by any proof for the contrary Tenet.   

CHAP. FOUR A comparison of the old Sabbath day, the day of our Saviour's Birth, of the day of his Passion, Ascension, and of his Apparition to Saint John; with the day of his Resurrection, touching right to the Title Lords day; and the pre-eminence and propriety of that Title to our weekly holiday.  
THere be many days that are set up with the day of our Saviour's Resurrection, in contestation for this title Lords day, (as in the precedent Chapter hath partly been observed) viz. The old Sabbath, our Saviour's Birth day, the day of his Passion, Ascension, the day of his Apparition to Saint John, and the day of Judgement.  
And first for the old Sabbath (for here it may have the first place, 
I The old Sabbath.  though I have given reasons why elsewhere I rank it otherwise) concerning which I say, though in the fourth Commandment, Exod. 20. it be called [the Sabbath of the Lord thy God,] and so in that respect (albeit it be there rather declaratively then preceptively brought in) it may be named the Lords day, as 
a Mr. Brab. Discourse on the Sab. pag. 8. And in his Defence, saith he, The Son of man is Lord of the Sabbath; Wherefore the seventh day's Sabbath may be truly called the Lords day. Mr. Brab. Defence, pag. 238.  Master Braburne pleadeth; yet that is but by virtual intimation, not by formal denomination, as S. John hath it, Rev. 1.10.  
Secondly, Though it had been called expressly by the name of the Lords day in the old Testament, (and so long as it was in force, it was indeed the Lords day in especial manner, as is the day we celebrate now) yet it is not probable that day being generally noted by the name of the Sabbath from its first original, both in the old Testament, and in the new, that Saint John would entitle it by a new name, having an old one already of pertinent importance, and permanent continuance, especially there being a new day of especial note, and capable of that new title, (as 
b Mr. Braburn. Discourse of the Sab. p. 8.  Master Braburne confesseth) viz. the day of the Resurrection, to which, for its dignity in itself, and for distinction from other days, it might more properly be applied.  
Secondly, 
II The day of Christ's Birth.  for the day of Christ's Birth, or his first coming, albeit it be a day of high account, yet the time of it was so fare from being so illustrious in the primitive times as that day which we call the Lords day, that neither the day of the week is certainly known, nor the day of the month, nor the month of the year, no nor the year of our Lord so cleared, but that there is and hath been much controversy about them. Hence is that 
c Vide variantes de eare sententias à Bellarmino collectas. Bell. l. 2. de Ro. Po. cap. 5. p. 336. col. 2.  diversity in computation of his age, while some reckon his life at 30. some at 33. some 34. and some at 50. years of age.  
There was difference also, I confess, about the Feasts of the Resurrection, commonly called the Feast of Easter, as 
d Euseb. Eccles. Hist. l. 5. c. 21. pag 91.  Eusebius, and other Ecclesiastical Writers have observed. To which I answer, that the dissension was about the time of solemnity, whether it should be ordered by the course of the Moon (which would cast it upon any day of the week, as it fell out among the Jews) or were to be confined to the day we celebrate: but there was no difference, for the day of the Resurrection, which it was in the order of the week, a matter of chief moment in a weekly holiday, for that there was good agreement on all hands, there being clear texts of Scripture to take off all doubt in that respect.  
Which doth plainly evince, that our Saviour arose the first day of the week, viz. on the day the heathens c●lled Sunday, and we christian's Lords day: But there neither is, nor can be just, plain, and apparent proof for the day of Christ's birth, which it was, either for order among the days of the week, or month of the year, or for number in the years of the world.  
Ob. The learned 
e Bp. An●rewes his Sermon on Job. c. 8. v. 56. part. 1. pag. 62.  Bishop of Winchester saith, There is no day so properly Christ's as his Birth day; which may appear, saith he, if we set it in comparison with other days of most memorable note, as the day of his Passion, Resurrection, and Ascension: for the day of his Passion, that was not so properly his, because two thiefs suffered with him at the same time, in the same place, after the same manner: Nor the day of his Resurrection; for as he risen from the dead, so did others the same day, and went into the holy City: Nor the day of his Ascension; for Enoch and Elias had their ascension too, and that long before his: But his Birth day was his without a fellow; none ever so borne, none ever born such a one; and therefore (as no festivity is besides it) it is attended, as Christ himself, with an Apostolical retinue of Holidays, which reckoning every day in Christmas (being usually freed from secular labours) for a month, make up the fullness of time, and so it is the recapitulation of the whole year, as the 
f Bp. Andrew's Serm. on Gal. 3.4. p. 23.  Bishop maketh the allusion and account.  
Whereto we shall return a reasonable Reply, which shall want neither light of truth, nor weight of authority; for we shall bring in that great and reverend Prelate to drive back that Objection, and this it is;  
Repl. Though that day of Christ's Birth have much in it, which is peculiar to Christ, because, as he saith, none was ever so borne, none ever borne such a one; yet that is no more than we may say for the day of his Resurrection; for none was ever so raised, none ever raised such a one: and so in this respect, even by his own argument, the days are even; but herein the day of his Resurrection hath the advantage of dignity above the day of his Birth: by his Resurrection he was declared mightily to be the Son of God, Rom. 1.4. for he risen by his own power, (as none ever did;) and by his Birth he was in some respects declared scarce to be the Son of man; for, as Saint Luke showeth, chap. 2. ver. 7. he was borne in a stable among the beasts, and laid in a manger for a cradle. Hereof saith the learned Bishop 
g Bp. Andr. Serm. 12. on the Nat. p. 114. , The Devil breathed upon our first Parents with Eritis sicut dii, and infected them with it, to make themselves equal with God, which is plain robbery; for that robbery of theirs was the Son of God rob (as I may say) and quite spoilt of his glory; for their puffing up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was made empty; for their lifting up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was he brought low; for their comparing with God, came he to compared with the beasts that perish, lay in their manger. We see this (saith he) preaching of his Birthday, and therewith we may observe, that though he were a Lord, he shown himself no Lord in this respect, as at his Resurrection he did: and for the title of the day we celebrate, to that title in Saint John (as by a peculiar right) the Bishop is express and peremptory, as by 
h B. Andrew's in his Speech in the Star-chamber against Master Trask. pag. 73, & 74.  his words will appear, which here we forbear, since we shall more seasonably bring them in another place.  
Thirdly, For the day of Christ's Passion, 
i Mr. Braburne his defence of his Discourse, pag. 249 250. He saith also for Friday, May not a man say thus? Friday must be a Sabbath day, because on Friday Christ suffered; and Thursday must be a Sabbath day, because on that Christ ascended: thus we may as well have three Sabbaths in a week, as this one Lords day. Master Braburne, Defence, page 249.  Master Braburne saith, that Friday was the greatest day; for on it Christ bore the unsupportable wrath of his Father, which made him cry out, My God, my God, why hast thou forsaken me? But on the Resurrection day, there was only Christ's soul put into his body, and so revived again: Now, it was a greater matter (as I think, saith he, every one will confess) for the Deity to support the humanity on his Passion day, then to put his soul into his dead body on the Resurrection day.  
To which I answer, that though it be granted to be a 
″ I say greater, not harder: for to the divine Power, which is infinite, nothing is hard; but all things not only possible, but easy.  greater work for the Divinity to support the humanity in the Passion of our Saviour, then to restore his soul to his body at his Resurrection from the grave: yet was not the day of his Passion so fit to be set up for a constant Festivity, which was to be celebrated with rejoicing; for the day of our Saviour's Passion (as the 
k Bish. Andr. his Serm. on Joh. 8.56. p. 64.  Bish. of Winchester well noteth) was no such day, nay, saith he, that day was none of his: for he saith to them that took him, haec est hor a vestra, this is your hour; so theirs it was, not his; and if not his, not so fit to be called by his name, the Lords day.  
Secondly, It was not his day; nay, it was no day neither, but the hour and power, tenebrarum, of darkness: This is your hour, and the power of darkness, Luk. 22.53. and (as he there addeth) so night rather than day.  
Thirdly, But without all question, no day of joy; the heavens were darkened, the earth quaking, the stones renting, every one going their ways, beating their breasts for sorrow; that was no sight to rejoice at, that no day to rejoice in. Thus fare that reverend Prelate.  
Fourthly, Nor did the day of Ascension (though an high day) ever ascend to that height of this titular honour, (howsoever 
l Epiphan. orat. de. Ascens.  Epiphanius prefer it before the Nativity, Resurrection, and the Feast of Pentecost) to be styled, in the usual language of the learned Fathers of the Church, by the name of the Lords day, (as I shall show anon) as the day of the Resurrection was: nor need it seem strange, that rather that day, then either the day of his Passion on the one side, or of his Ascension on the other, should have the dignity of that denomination; for it holds the middle place, (though with a different distance) and the middle place, for the most part, is most honourable; as in the request of the mother of Zebedees' children for the next seats to our Saviour in his Kingdom, though it were a presumptuous suit, 
″ Mat. 20. vers. 21.  that one might sit on his right hand, and the other on his left; yet it employed a little modesty and good manners, that she left the middle place, as the prime place, to Christ himself, as a Judge on the Bench, with his Assistants and Assessors on either side.  
Secondly, In this situation of the Resurrection of our Saviour, it hath on the one side, the black shadow of his Passion; on the other, the reslexive rays of his Ascension, to add to its glory: for, so soon as he had raised himself from the dead, his glorified body had its qualification for ascent, and was readily disposed thereunto, if the time had been come: and when it did come, as his Resurrection made an addition of honour to his Passion, (for it gave proof, that his life was rather freely given by himself, then forcibly taken from him by others); so did his Ascension to his Resurrection, for that gave evidence that his body was raised with all those excellent qualifications which made it meet to mount up on high, and much more sit for heaven then for earth; and though he tarried still below in his person, his Resurrection was not the less glorious for that; the Angels of heaven are as excellent spirits when they come down jacob's ladder, as when they go up.  
Thirdly, Though the Ascension of our Saviour, locally considered, be an high degree of elevation above his Resurrection; yet, Theologically taken, it hath not such an exaltation of dignity above it; for his high humility in conversing still among men on earth, when he might have immediately mounted up into heaven, addeth much to the honour of his Resurrection: for, hereby (as 
″ Te ad sider● tollit humus. Plin. Panegyr.  Pliny saith in his Panegyric to Trajane) may the highest grow yet higher, when he comes down (and so may we say when they keep down) below the elevation of his own advancement. And who would not think Solomon worthy of as much honour honouring God upon his knees, 2 Chron. 6.13. as sitting upon his Throne; being no less a King on earth, but an holier, humbler subject to the King of heaven in the one posture, then in the other?  
If altitude of place must carry away the pre-eminence of things and persons, the fowls of the air would fly up with it, and leave men, as their inferiors, on earth below; who, by God's primitive appointment were to be their lords, and to have dominion and sovereignty over them.  
Fourthly, But howsoever the comparison betwixt the Resurrection and Ascension go, in respect of themselves, yet in respect of men, who are to make observation of them both, the Resurrection is more remarkable in these respects;  
First, In that the Resurrection was made known unto more by his several apparitions, both to more in number, and more oft in time; for he was seen at one time to no fewer than five hundred brethren at once, 1 Cor. 15.6. His Ascension was seen but by a few, viz. but by his Apostles, Act. 1.2.9.  
Secondly, As for number, so for time, his Resurrection was manifested more often than his Ascension; for, as Saint Luke observeth in that Chapter, by many infallible tokens, he was seen of them by the space of forty days, and spoke of the things appertaining to the Kingdom of God: But his Ascension was sudden, in a manner in a moment, Act. 1.9.  
Thirdly, As Christ's Resurrection was manifested to more, and more often, so more clearly also; as the Sun at his rising appears to us more fully then when it is ascended to high noon. And it is to be observed, that whereas our Saviour's Resurrection is set down with assured evidence of sense, for he was said to be seen by many infallible tokens, Acts 1.3. yea, and he was felt too; for though he said to Mary, Joh. 20.17. Touch me not, for I am not yet ascended, yet did Thomas touch him, and put his hand into his side, vers. 27. But for his Ascension, it was more sudden, and at further distance; and it is noted, that it was less in sight; for, when he ascended, saith S. Luke, a cloud took him out of their sight, Act. 1.9.  
Fourthly, Though the Ascension, touching the particular day of the month, be thought to have been the 
m Christus mortuus Martii 25. resurrexit Martii 27. ascendit Maii 5. Lorin. in Act. 1. v. 11. pag. 33.  sixth of May, and for the day of the week, by probable conjecture, be supposed to have been Thursday, (for it is but probable, else Saint chrysostom would not have said (as 
n Chrysost. apud Lorin. Ibid.  he did) that he ascended on the Sabbath; nor would it be doubted (as it is by divers) whether the forty days from our Saviour's Resurrection to his Ascension (mentioned Act. 1.3.) be to be reckoned inclusively, as taking in both ends of that account; or exclusively, for the one or both), yet neither that, viz. the day of his Ascension, nor good Friday, nor any other day, which in any sense is called the Lords day, is so often, and so expressly and punctually noted, with its place, and order in the week, as the day on which Christ risen from the dead, which is precisely observed by all the Evangelists; therefore none of them in all respects is so fit to be set up for a weekly Holiday, and to be named the Lords day, as that is; and being now weekly observed (as the days of the Birth, Passion, and Ascension of Christ are not) it hath best right to the red Letter, and to be eminent above the rest, both in brightness of colour, and dignity of denomination, and so to be called the Dominical day, or the Lord's day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both before and above all the rest; which title it may hold now not only by original right, but by ancient prescription, as we shall show in another place.  
Nor can this title be so shrunk up in that place where it is mentioned, scil. Rev. 1.10. as to be confined to the day of the Lords appearance and revelation to Saint John (as 
o Sic dies hic à Johanne Dominici dici appellatione insignitus dicatur, quòd in eo Deus quam admiranda pro Ecclesiae effet salute facturus, declarabat. Apud Rob. Locum of fig. veri Sabbatism. pag. 51.  some would have it): for it is opposite to common sense; which may appear thus,  
First, The Apostle beginneth the narration of the vision with the time, I was in the Spirit on the Lord's day, as not only distinguishing the time from the Apparition, but premising it, as being indeed before it.  
Secondly, He mentioneth the day as a time known already to the Church, as those that report to others a thing done at such a time, presuppose that that time is not unknown unto them: but the day of his Revelation to Saint John was unknown, and the day of the Lords Resurrection was not; therefore, it is much more like the day of his Resurrection, then of his Apparition to Saint John, was intended by the Apostle.  
Thirdly, If the Lords day and the day of Apparition in this place were the same, it were no Revelation, or giving of light to the matter, but the drawing of a curtain, in stead of the opening of a casement: for this gloss doth rather darken, then clear the text.  
Fourthly, To understand by the title Lords day, Rev. 1.10. the day of his Apparition to Saint John, or the day wherein he was ravished in spirit, is, as some conceive, to make a mere 
p Si pro die Apparitionis solùm intelligatur, tautalogia erit divina sapientiâ indigna: sic●enim esset sensus, In die apparitionis hujus, vel in die quo correptus eram à Spiritu, correptus cram à Spiritu. Inquisit. de Sabbat. per Nath. Eal. pag. 86.  tautology in the text, as if it should be read thus; In the day of this Apparition he appeared unto me; or, in the day I was in the spirit, I was in the spirit: So the Author of the Book called Inquisitio de Sabbato, wherein he keepeth closer to Gomarus his Comment, than Gomarus his Comment to the Text of S. John.  
Fifthly, Before Doctor Gomarus, not any (at least, none that was held for an orthodox Doctor) did ever light upon such an exposition as this, [viz. that by the Lord's day, Revel. 1.10. should be meant the day of the Lords apparition to S. John,] which the Doctor himself seems sometimes not so well to like, but that (for right to this title Lords day) 
q Gomar. Invest. Sab. cap. 6. Thes. 36. p. 75.  he preferreth the day of Christ's Nativity, the day of his appearing in the veil of his flesh, before the day of his appearing by revelation to Saint John (as we have noted his opinion before) and withal, (so fare as it proceedeth to the prejudice of the day we plead for) confuted it. And for the fancy both of Dr. Gomarus and Mr. Braburne, that by the title Lords day, Rev. 1.10. may be conceived the day of the Lords coming to his last Judgement, (for which the one citeth Luk. 17.30. the other, 1 Cor. 5.5.) I answer, first to the opinion itself, and then to the proof.  
For the first, I say, That Saint John speaketh, as we noted before, in the readiest construction of the words, as of a day that was in being before that Vision, and so known, that the Reader might take notice when the Vision came unto him: but the day of Judgement is not yet come, and so unknown to man, that our Saviour saith of it, but of that day and hour knoweth no man, no not the Angels of heaven, but my Father only, Mat. 24.36.  
Secondly, For their proofs, though both places produced be meant of the day of Judgement; yet, that they appertain not to the title now in question, we may observe, that neither of them nameth the day, as Saint John doth the Lord's day; for in the one, viz. 1 Cor. 5.5. it is called the day of the Lord Jesus; in the other, viz. Luk. 17.30. the day of the Son of man: So that this device of the day of judgement (as to the day pointed out by Saint John in his appellation) is void of all judgement, and withal, so full of presumption, that if any man should go on in commenting on the Revelation throughout, to the last Chapter, as he begun with the first, he might thereby derive upon himself a wretched right to those plagues, with commination whereof Saint John shuts up, and seals up his mystical Prophecy, Revel. 22.18, 19  
Ob. But, if we take the Lords day for the Resurrection, (for that, as 
r M. Brab. in his discourse. pag. 8.  Master Braburne, notwithstanding his cross conceits, confesseth is properly the Lords day) it will not follow that it should be a weekly Holiday; it may suffice for that title, being given it but once in Scripture, 
f M. Brab. in his Defence p. 163. and 175.  if it be celebrated some one first day, though but once a year, as the Nativity, Passion, and Ascension are, and as the Feast of Easter is with us, in reference unto it.  
Ans. To which I answer, First, That the question yet is not, whether the Lords day should be a weekly Holiday or not: But being such a one in fact, (for yet we are not come to discuss in point of right) whether it may not in its weekly recourse be entitled by that name.  
Secondly, That the day of the Resurrection being still noted in Scripture to be the first day of the week, and not such a day of the month as returns but once a year, or once in half a year, or once a quarter, or once a month only, it may be called the Lords day once a week, for its weekly recourse, as well as once a year, if, as the Feast of Easter, it came no oftener.  
If it be said, that no Friday is called good Friday, nor any Thursday holy Thursday, or Ascension day, but one in the year; it may be replied to that, if they were weekly observed (as for a time good Friday was, and the first day of the week hath been since the Apostles time) they might all be partners in the same appellation (all holy Thursdays, all good Fridays) as well once a week, as once a year; though the first might have some pre-eminence above the rest; and after the first, that which answereth to the first in the season of the year, as well as in the day of the week, and by reason thereof (as being no common guest) it might have an Alabaster box of ointment bestowed upon it, more than upon those which were more ordinary guests; as Easter Sunday was (by a 
t A die Resurrectionis (per integram hebdomadem) sideles feriuntur Concil. 6. gener. Const. Can. 66. pag. 646.  Decree of the Council of Constantinople) to be kept holy, and for its sake, all the six days that followed next after it, yet it might, in its weekly recourse, be very well called the Lords day; as though all the Jewish festivities were called Sabbaths, and some in solemnity exceeded others, yet the weekly holiday of the Jews was best known by that name, which was sometimes by especial privilege 
u Shabbath, Shabbathon, given only to the Sabbath, i.e. of the 4th Commandment, or to such days as for cessation from work, were equivalent unto it. Dr. Willet in Levit. 23. q. 31. p. 586.  doubled upon it: so the name of the Lords day, howsoever it be sometimes attributed to other days (all being his) yet doth it most appertain unto the weekly holiday of the Christians; and the rather, because it hath a more constant and continual Lordship or dominion over the days of the week, than any other by its coming in a weekly return above fifty times in the year: for the other Festivities, they have their turn but once a year. And so we have answered the objection of Impertinency of that title [Lords day] to our weekly holiday, which hath been urged, as if it did not more properly appertain unto it, then to some other days before rehearsed.   

CHAP. V The imputation of Novelty in applying the title Lords day to the Christians weekly holiday, answered.  
WE are now to answer the objection of Novelty which Doctor Gomarus and Master Braburne bring in against the setting of the title Lords day upon our weekly holiday, and therewith we shall further strengthen the truth against the last objection, for which the best proof alleged is a negative Argument, or an Argument drawn from the negative testimony of one man, which is of little authority in itself, and the less in this case, because it takes up with one Writer only; whereas, if more could be produced to that purpose, the antiquity of that Name (as now the Church applieth it) might yet be upheld by the advantage of a greater number of grave and ancient Authors, positively (which is better than negatively) giving their votes and voices to the contrary Tenet.  
That singular Author who is brought in as a dumb show, speaking nothing of our weekly holiday by the name of the Lords day, is Justin Martyr, from whose silence Doctor Gomarus argueth thus, 
a Si diei Dominici pro die Resurrectionis Domini, seu primo hebdomadis, appellatio ab Apostolis promanasset, etc. ut supra citatur, cap. 3. & lit. m.  If the title Lords day, (as applied to the day of the Resurrection, or the first day of the week) had been derived from the Apostles, and received in the Primitive Church, is it credible that Justin Martyr, a most ancient and incorrupt Writer, in his accurate description of the rites of the Christian Religion, would have called the day by the name of Sunday, or the first day of the week, and not Lords day at all?  
To which I dare not answer as 
b Dr. Bound on the Sabbath. part. 1. p. 114.  Dr. Bound doth, that Justin Martyr in his second Apology hath the name of Lords day; for I find it otherwise: But 
c Dr. Rivet disscriat. de orig. Sab. cap. 10. pag. 180.  Dr. Rivet replieth very well, whose answer I shall a little transpose and alter, to make it more serviceable to the truth. First, That it is no marvel that Justin Martyr writing to an Heathen, and discoursing with a Jew, used such terms as they were best acquainted with, and best liked of, as did the Translater of the Bible, (out of which the Epistles and Gospels of our Liturgy were taken, as we shall observe in the seventh Chapter) and such was the name Sunday to the Heathens, and the first day of the week to the Jews; and therefore (which he might further have observed out of 
d Justin. Apol. ad Anson. 2d. propè sin. pag. 419.  Justin) speaking to the Gentiles, he calleth the day before it not the Sabbath, though among the Religious it were both of most ancient and common use, but Saturday, or the day of Saturn.  
Secondly, Whereas Doctor Gomarus' grounds the weight of his Argument upon Justin Martyrs accurate description of the rites of the Christian Religion, as that if the name Lords day (for the Christians weekly holiday) had been in use before that time in the Church, it must either there be mentioned, or from the omission of it there, it might well be denied to have been the title of it in his time; Doctor Rivet answereth, by retortion of his reason, out of Tertullian, That when the Gentiles conceived from the Christians weekly Assemblies upon Sundays, 
c Tert. Apol. cap. 16. tom. 2. pag. 632.  that the Sun was the god they worshipped, he stands to the name, with denial of their sinister conceit of the Christians practice, and takes not that occasion to tell them (though it be a better inducement than Justin had any in the place fore-alledged to mention the Lords day) that they had another name for that day, viz. the Lords day; and another reason of their religious observation of it then they imagined, viz. the memorial of the Lords Resurrection, their Lord and Saviour.  

f An non hic erat opportunissimus declarandi locus? Dr. Rivet ubi ante, pag. 182.  Here surely was a most meet place to have made some declaration of the day, as under that title (the Lord's day); and because he did it not there, will it follow that it was not in use in his time among the Christians? the contrary will appear by his Book 
g Die Dominico jejunare n●sas ducimus vel de geniculis adorare. Tertul. de corona milit. cap. 3. come. 1. pag. 747.  de corona militis, and 
h O melior sides nationum, quae nullam solennitatem Christianorum sibi vendicar, non Dominicum diem, non Pentecosten. Tert. de Idol. cap. 14. tom. 2. pag. 457.  de Idololatria; wherein, having to do with Christians, he useth the name or title Lords day, for the Christians weekly holiday: And to answer both Doctor Gomarus and Master Braburne together, the observation of 
i Bish. Andrew's in his Speech in the Star-chamber against Master Trask. pag. 73. & 74.  Bishop Andrew's is of some weight, as himself setteth down in these words; This day, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, came to have the name of dies Dominicus in the Apostles time, and is so expressly called by Saint John in the Revelation, ch. 1. ver. 10. and that name from that day to this hath holden still with continuance of it from the Apostles age, and may be deduced down from Fathers to Fathers, even to the Council of Nice; and lower, I trust, (saith he) we need not follow it: no doubt is made since then, by any one that hath read any thing.  
Yet some raise a doubt upon the Constitution of Constantine, by whose authority, they say, Sunday was made a general and a public holiday, and with it Friday, and both of them were to be observed weekly, as 
k Euseb. de vita Constantin. l. 4. c. 18. p. 254.  Eusebius showeth: why then may not Friday be the day to which that title Lords day might belong? especially, since (as in English we commonly call it) it hath an addition of especial weight and worth [good Friday] good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of eminence and excellency above all other days? But, notwithstanding this, the day of the Resurrection hath the pre-eminence, as in dignity (as before hath been proved) so in antiquity, perpetuity, and generality of solemn observation, above all other days: for it was a 
l Originem hujus denominationis ab ipso Apostolorum tempore accersendam omnibus ferè Scriptoribus placet. D. Walaeus dissertat. de quart. precept. cap. 7. pag. 150.  weekly holiday from the Apostles time, as we shall manifest elsewhere; and though it were to gain ground of the Jewish Sabbath but by degrees in Ignatius his time, (who lived in the first Centurie, or hundred years of Christianity) it was grown to that credit, as not only to be well known by the name Lords day; but to be dignified with that royal title, the Queen of days, as hath been observed; and it is to be noted, that this Ignatius was his disciple, who first used that title, Lord's day, viz. the disciple of the Evangelist S. John, and so was most like to know what day he meant by that appellation.  
Secondly, For that Decree of Constantine, it was not made until the fourth Century was begun, above two hundred years after this of Ignatius.  
Thirdly, As Friday was made a weekly holiday much later than Sunday was (not to stand upon comparisons betwixt Apostolical and Imperial powers for the making of holidays, in which respect Sunday hath the advantage above good Friday) so hath Sunday continued much longer by many hundred years, and hath been both for time more perpetual, and for place in the Christian Church, more general than Friday ever was.  
And, as the observation of that day hath been almost universal; so hath the application of this title Lords day been unto it likewise: for, as Doctor 
m Omnes ferè sacrae Scripturae interprete, tam veteres, quam recentiores, de primo dic Septimanae intelligunt, ac proinde nova planè interpretatio est corum qui Apocalypscos diem, etc. Wallaeus dissertat. de quart. precept. cap. 6. pag. 150.  Walaeus noteth, the deriving of the original of that name from the Apostles time, out of Apoc. 1.10. is approved almost by all Writers: and Doctor 
″ D. Heyl. Hist. Sab. part. 2. c. 1. ad sinem cap. p. 37.  Heylin, though otherwise fare from doting on the dignity of our weekly holiday, not only for the tenure of it, but for the title too, having referred the original of it to the year of our Lord 94. wherein he followeth 
n M. Broad his MS. part. 2. c. 10. p. 62.  M. Broad his note upon it, which showeth but little good will unto it, saith thus; 
o D. Heyl. Hist. Sab. part. 2. a. 1. pag. 30.  So long it was, scil. the 94. year after Christ, before we find the Church took notice of it by a proper name: and when he hath brought in the opinion of Gomarus against it with a smile, as if he meant to favour it, he puts it out again with a frown, saying, 
p D. Heyl. Hist. Sab. part. 2. c. 1. pag. 73.  But touching this meaning, (i. e.) of Doctor Gomarus, applying of that name to the day of judgement, (which Saint John might see, being rapt in Spirit, as if it were come already) we will not meddle; let them that own it look unto it, the rather, since Saint John hath generally been expounded in the other sense, by 
q Arethas & Andr. caesarians. taken by D. Heyl. for two Writers, are but several names of the same Author or Work in Vos. his Thes. de Advent. Christ. pag. 273. but the reconciliation may be, that though the men were two, the work (in a manner) was but one; for Arethas caesarians. made a compendium out of the larger commentary of Andr. caesarians. Bellarm. de Eccles. Script. pag. 134.  Arethas and Andr. Caesariensis upon the place, and by Bede de Rat. Temp. cap. 6. and by the suffrage of the Church (the best exposition of God's Word) wherein this day hath constantly, since the time of that Apostle, been honoured by that name above other days: yea, and 
r Q●ae ratio, etsi non mihi sufficere videtur, ad rejiciendum communem interpretationem, & facilè concedam diem Dominicum eam significare quâ Dominus resurrexit, etc. D. Gomar. def. Invest. Sab. c. 10. p. 133.  Doctor Gomarus himself confesseth it to be the common interpretation of those words [the Lords day,] and that they signify the day wherein Christ risen from the dead.  
I need the less here to bring in a Catalogue of the names of the Ancients to this purpose, they will come in to do more service when we treat of the Authority and Antiquity of the day, where we shall (with one labour) further clear both the title and tenure of it, by such testimonies as make indifferently for them both; and, for the present, that which hath been said may (I conceive) be sufficient to secure the title of the Lords day, to the day we celebrate, against such exceptions as have been taken by these two opposites, Doctor Gomarus, or Master Braburne; and two more, I think, will hardly be found since the first spring of that day, who have shut their eyes against such light of truth, or opened their mouths to speak, or moved their pens to write in such sort against it as they two have done.  
In whose confutation is virtually included an answer to that which Mr. Primrose since them hath affirmed, by way of comparison, of the days of Christ's Passion, Ascension, and of Pentecost, viz. 
s M. Primrose part. 3. c. 8. pag. 140.  that the day of the Resurrection hath none advantage beyond the days of Christ's Passion, Ascension, or of Pentecost: For it was, saith he, inferior to the day of Christ's Passion, in regard of the merit to purchase; and to the day of Pentecost, in regard of efficacy to communicate the spiritual and heavenly gifts: the Ascension day is conform unto it, in the same correspondency, both to the acquisition, and to the execution of the establishment of the Church.  
For disproof whereof, we have already said enough, save that we must add that which himself hath said, viz. That though the Resurrection of our Saviour be not the merit of our Redemption, but rather the reward of it (as 
t Aquia. part. 3. quast. 57 art. 2.  Aquinas resolveth of his Ascension); yet it is a demonstration that our debt is paid, as when 
u M. Primrose part. 3. cap. 8. pag. 139.  a debtor cometh out of prison: and that is matter of more manifest rejoicing, and so the fit ground for a solemn and sacred gratulation, than the payment of a debt, especially then such a payment as was so painful and pensive as our Saviour's Passion was.  
And for the day of Pentecost (of which alone we have said nothing hitherto) it may be sufficient to allege, First, 
″ In die Dominico venisse Spiritum sanctum, communis traditio est. Lorin. in Act. 1. ver. 1. pag. 74. col. 1.  That many have, and not without reason, taken it to have been the same day of the week which we call Lords day.  
Secondly, That no age since that time hath observed a weekly holiday upon that occasion, as all ages from the Apostles time have done upon the Resurrection. But 
x Ea discrepantia exigui est momenti, quia in re ipsa est consensus. Gomar. cap. 10. pa. 132. Defence. Investig. Sab.  Doctor Gomarus saith, It is a difference of small moment, since in the thing itself there is consent: and if so, there hath been much waste of words about it, in drawing on the dispute thus fare. Not so neither; for, First, We have (under the title of words and names) made some preparations for material points that come in question; for the words we have here used have not been an empty sound, without solid and real notions under them.  
Secondly, It is not a matter of small moment to set seducing glosses upon that sacred text, which, in the controversy of the Christians weekly holiday, hath always been of special note and use, from the Apostles time to this day.  
Thirdly, If it were a small difference, and drew after it none evil consequence at all, (as it doth, for it layeth a stumbling block at the door of the Sanctuary, causing men to stop or stumble at the very entrance of the cause, which, for the new Testament, if Testimonies be taken in due order, beginneth there;) it was no small fault in him, and the other, for a small difference to run out of the road way, from so good and so great company, to tread out a Schismatical tract by themselves.   

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.  
THe next name of note which is stuck at, is the name Sunday; whereof some make scruple, as if it had in it (as we use it) an unsavoury smack of heathenish superstition: and some again (as if therein they bewrayed a spice of Puritan preciseness) flout at them, as for negative nicety in their forbearance of it, as one (who was in his time a man of eminent mark) in a pleasant Poem, which he calleth Iter Boreale, speaking of the Professors of N. a Town where he lodged in his Northern journey from Oxford, among other particulars (at which he scoffed, as savouring of too much preciseness) bringeth in this for one: 
a Proque die Sabb. scelus est ibi dicere Sunday. Dr. Eades in his ●er Boreale.  That to call the Sabbath by the name of Sunday, they account a crime.  
But against that name, some in sober sadness have framed this Argument; Idolatrous names are not to be used; But the name Sunday is an idolatrous name; Therefore the name Sunday is not to be used.  
To the major Proposition there is some consonant sound both in the Scripture, and in the say of Ancient and late Writers, both Protestants and Papists, which we must first allege, that we may the better judge of the liberty of our lips for the use of that name.  
First, For Scripture, the proof produced by 
b Dr. Bound on the Sab. part. 1. p. 116.  Dr. Bound (as most pertinent to oppose Idolatrous names, in particular, the name Sunday, and to depose it from the dignity it hath, in being taken into titular association with the Lords day) is Exod. 23.13. In all things that I have said be circumspect, and make no mention of the names of other gods, neither let it be heard out of thy mouth: To which may be added the like prohibition, Jos. 23.7. Neither make mention of the name of their gods; nor cause to swear by them: and that which goeth farther, Deut. 12.3. where God commandeth not only abstinence from them, but an abolition of them, as was done by the children of Reuben, Num. 32.38. The children of Reuben built (with other Cities) Nebo and Baal, and their names being changed, they gave other names unto the Cities which they builded, for Nebo and Baal were the names of Idols; of Nebo we read Isa. 46.1. upon which, the note of Douai Bibles is, that, It was otherwise called Dagon, the Idol of the Philistines, mentioned 1 Sam. 5.2. and of Baal we read, Judg. 6.30, 31. and in divers other places: and because it lay not altogether in the power of men, as to leave out their names, so to put out their memory; God promiseth to put to his helping hand for their suppression, I will take away the names of Baalim out of her mouth, and they shall no more remember their names, Hos. 2.17. and, I will destroy the names of Idols out of the earth, saith he, Zech. 13.2.  
Answerably hereunto, we should not only forbear the names of Idols, as David professeth he will do, Psal. 16.5. but, so fare as lieth in our power, utterly abandon and abolish them. All this, as well as that in Exod. 23.13. may be urged against the name Sunday; though all this and more may be well answered: but yet the objection is not at the strongest, it must be further fortified by adding the Testimony of the Ancients to the Authority of the Scripture.  
Secondly then for the ancient Fathers, The most learned and religious of them have expressed their dislike of Idolatrous names; 
c Absit ab ore Christiano sonnet Jupiter omnipotens, & Mebercule, & Mecaster, & caetera, magis portenta quam nomina. Hier. Epist. de filio prodigo & frugi ad Damas'. tom. 3. p. 231.  Fare be it from any Christians mouth, saith Saint Jerome, to take up the titles of Jupiter omnipotent, or to say, Mehercule, or Mecaster, or other such words; which are rather prodigies, than appellations. And 
d Displicit mihi, quòd Musas quasi Deas (quamvis jocando) commemorarim. August. retract. lib. 1. cap. 3.  S. Augustine censured himself for having named the Muse's Goddesses, though but in jest. And (which cometh home to the point we have in hand) having mentioned the Pagan names of divers days in the week, as of Monday, Tuesday, Wednesday, etc. used by some Christians, as well as by Pagans, 
e Secunda Sab. secunda feria, quam seculares diem Lunae vocant; tertia Sabbat. tertia feria, quam diem illi Martis vocant; quarta Sabbatorum quarta seria, qui Mercurii dies dicitur à Paganis, & à muitis Christianis; sed noluimus ut dicant, atque utinam corrigantur, ut non dicant. August. enarrat. in Psal. 93. tom. 8. part. 2. pag. 181.  he saith (as to the Christians) I would not have them so to do; and I would to God that error were corrected in them. 
f Melius e●gò de ore Christiano ritus loquendi Ecclesiasticus procedit. Aug. Ibid.  It were better, saith he, that Christians should speak in the phrase and stile of the Church, which noteth them by other names. And, that this may seem no uncanonical nicety of theirs, there may be quoted for it, a Canon of the first Council of Nice 
g Ne fideles imponant nomina Gentilium suis filiis, sed iis inter baptizandum, nomina Christianorum indant. Concil. Nicen. Can. 30. Alph. Pisan. Edit. Can. Concil. Nicen. lib. 3. Can. 30. tom. 1. Concil. p. 355. Edit. Bin. 1606. & apud Caranz. Summa Concil. fol. 632. ; where (for fear of giving countenance to Idolatry by names) the faithful are forbidden to impose heathen names upon their children in Baptism, and prescribed to put upon them only Christian names.  
Thirdly, For Protestants, 
h Bish. Pilking. in Hag. c. 1. v. 1.  Bishop Pilkington misliketh the heathenish names of the months and days, suspecting great danger in the use of them, though there seem matter of small moment in them; whose censure is cited, (as also that of 
i Beroald. Chro. lib. 1. c. 4.  Beroaldus, touching the subtlety of Satan in putting Pagan names in stead of Christian names upon the days of the week) and approved by 
k D. Bound of the Sab. part. 1. pag. 112, 113.  Doctor Bound, in his first part of his Book of the Sabbath.  
Fourthly, For Papists; though they detest not Idolatry so much as they should do, yet against the Idolatrous names of days they are very zealous, as we may well perceive by their say, which we shall have occasion presently to cite in the proof of the minor Proposition, which is this [But the name Sunday is an Idolatrous name.]  
Of the days of the week we have showed the conceit of S. Augustine already, which may be applied to Sunday as well as to the rest: For the Sun was made an Idol by the Gentiles, as is notorious to all the world; and (which cometh nearer unto us) the Saxons (our Predecessors in this Kingdom) did adore it in this figure, It was made (as 
l Verstegan. Restitut. of decayed Intellig. cap. 3. p. 68, 69.  Verstegan giveth the description of it both by scheme and gloss) like an half naked man, set upon a pillar, his face as it were brightened with gleams, and holding (with both his arms stretched out) a burning wheel before his breast; the wheel being to signify the course which he runneth round about the world, and the fiery gleams and brightness, the light and heat wherewith he warmeth and comforteth the things that grow: This Idol thus figured, was placed in the Temple, and there adored and sacrificed unto, for that they believed, that the Sun in the firmament did with, or in this Idol correspond and cooperate.  
And, as the Christians (for keeping holy that day which the Pagans dedicated to the Sun, and for directing their worship toward the East) were suspected by them in that respect to be of the same Religion with them (which gave 
m Si diem Solis laetitiae indulgemus, aliâ longè ratione quàm religione Solis, etc. Tertull. Apol. cap. 16. tom. 2. pag. 632.  Tertullian occasion to clear himself and his fellow Christians from it, by observing the difference betwixt themselves and those sunburnt Idolaters, who did indeed adore it as their god, which they did not;) so by the retaining of idolatrous names of days, it is conceived by divers (as in part we have showed) that some spice of that superstition is like to be retained, with no little prejudice to true Religion, by keeping better names out of ordinary use.  
The Devil, saith 
n D. Bound on the Sab. part. 1. pag. 13.  Doctor Bound, caused the Mathematicians to call the first day of the week Sunday, lest that any ignorant man hearing the name of the Lords day, should inquire what that Lord was of whom the day was so called. The 
o Rhem. Test. cap. 1. ver. 10.  Rhemists dislike it in part for the same reason: The name Sunday, say they, is an heathenish calling, as well as all other of the week days be in our language, some imposed after the names of certain Idols (which the Saxons worshipped) and to which they dedicated the days before they were Christians: which have so long continued, that 
p Profectò pudendum est, simulque dolendum, quòd non antehac data sint istis diebus Christiana nomina, ne dii gentium (inter nos) tam memorabile monumentum haberent. Polydor. Virg. de Invent. rer. lib. 6. cap. 5. pag. 367.  Polydore Virgil complaineth of it, as matter of sorrow and shame to the Christian world, that the days of the week have not hitherto been called by Christian, but by heathen names; whereby the Gentile gods have had too honourable a memorial among us. To which opinion 
q Doctor Fulkes answer to the Rhem. Test. Rev. 1. vers. 10. propè sinem, Sect. 6. The like dislike is showed by that other industrious Writer of our Church, Doctor Willet. Synops. controvers. quest. 8. part. 2. err. 72. p.  Dr. Fulke inclineth, where he saith, That the name of Sunday, and the rest of the days were of heathenish beginning; and therefore were better to be left off.  
Here are then against those names several sorts of Testimonies, divine and humane, and these both ancient and of later time, Protestants and Papists; and in these Testimonies are included sundry reasons against the name Sunday, especially these:  
First, That it is of heathenish beginning.  
Secondly, That it hardeneth men in Idolatry, and hindereth the progress of true Christianity.  
Thirdly, That it may bring those that use it into suspicion of heathenish superstition.  
The Conclusion or Inference from these Premises, will be the forbearance of these names, as 
r D. Fulke his answer to the Rhem. Test. in Rev. 1.10. S. 6.  Dr. Fulke would have it, and the observation of some such Decree as is said to be made by the Pope Silvester the first, at the request of the Emperor Constantine, which in 
f Durand. rational. l. 7. f. 426. pag. 1.  Durandus, 
t Polid. Virg. de Invent. rer. l. 6. c. 5. p. 366.  Polidore, and 
u Rhem. in Luk. 24.1. ex Brev. Rom. Decem. 31. and in Rev. 1.10. Sect. 6.  others, we find to be brought in thus; Pope Silvester, abhorring the Idolatrous appellation of days, and having a mind to reform it, was yet loath to imitate the nomenclature of the Jews, who reckoned the week thus, the first of the Sabbath, the second of the Sabbath, etc. I say, the first of the Sabbath, not the first after the Sabbath, as the 
x Rhem. in Luk. 24. ver. 1.  Rhemists expound it; for in the Jewish computation, the Sabbath day was the last day of the seven, and so the accomplishment of the whole week; wherefore the word Sabbath is sometimes taken, not for a day, but for a week, as Luk. 18.12. & chap. 24.1. as our best English Translators render it; and the account being made with such particular mention of the Sabbath every day, it might be a means daily to keep in mind the memento of the fourth Commandment, that all profanation of the day by provident forecast of secular affairs might be prevented; and that other days of the week wearing as it were the Sabbaths livery, they might be so regulated with reference unto it, that there might be none occasion to make inchroachments upon it.  
Notwithstanding this, that Pope having no liking of the Jewish reckoning (though with this intimation it did not deserve to be disliked), nor yet of the Gentiles, who count Sunday, Monday, etc. gave them this numeral denomination, calling the first day of the week, prima feria, or the Dominical day: the second secunda feria, and so to the sixth, naming the last of the seven by the old name Sabbath.  
This is the most and worst that can be said against the usual appellation of the days, especially against the name Sunday, which is the chief in acceptation with some, and in exception with others. Notwithstanding, I conceive, that in our times, and in our Church, the name Sunday is not so to be censured or shunned, as by some it hath been; and this will appear, chiefly by clearing it from such objections as are made against it, which now we shall offer to the judgement of the indifferent Reader.   

CHAP. VII. How fare it may be lawful to use Idolatrous names. An Answer to the Objection against the name Sunday.  
ANd first for the places of Scripture before alleged, they do not imply, in their proprer sense, so precise a prohibition of all names of idolatrous, or otherwise of sinful intimation or acception in all respects, that it should be utterly unlawful to mention them: the name of evil is forbidden sometimes, to make us more estranged from that which is evil; yet not wholly and altogether: For,  
First, An evil (as it is evil) may be reproved, and that under that name by which it is known; so though the Apostle forbidden the naming of fornication in his Epistle to the Ephes. chap. 5. ver. 3. yet himself nameth fornication and fornicator, by way of reproof, well toward twenty times in his Epistles: and in that very place he could not so well have forbidden the thing itself, if he had not at all made use of the name.  
Secondly, It may be lawful to mention an idolatrous name without reproof, as 
a M. Ainsworth in Mr. Pagets arrow against the Brownists p. 142, 143.  Master Ainsworth (though a Brownist, and so a vehement adversary to all appearance of idolatry) acknowledgeth, and giveth instance in the names Nabuchadnezzar, and Belshazzer, and others: to which may be added, the idolatrous name of the Ship wherein Paul was carried, which he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i. e.) Castor & Pollux, Act. 28.11. and this in an idolatrous sense, though without either approbation or reproof of Idolatry.  
Thirdly, An idolatrous name may be retained and used in a sense not idolatrous, as Hermes the name of Mercury, mentioned Rom. 16.14. as it signifieth a particular person, and not the Idol of the Gentiles called by that name: so the names of Friar, Monk, Abbot, Pope, as they are names of Families, not of Offices, or Callings, may be retained still, as 
b M. Ainsw. Ibid. p. 143.  Master Ainsworth hath acknowledged, though he (as well as Master 
c M. Paget. ib. p. 145.  Paget) thinks the Popes have been made great Idols by too many people of all ranks; and so think I.  
Fourthly, Names that have been Idolatrous, or any way impious, may in time (having been long accustomed to a better sense) be ayred and purged from all impiety: for words are like to fashions, which vary with the times, and so either get or lose grace and acceptation, thereafter as the vulgar use, and common custom giveth the construction of them; in whose power it is, (as the 
d Multa renascentur quae jam cecidere cadentque, Quae nunc sunt in honore vocabula, si volet usus. Morat. de art Poetic.  Poet hath observed) to ratify or reject them both for use and sense.  
But what is that which in the forecited Scriptures is forbidden then? Not all mention of idolatrous names, as we have already proved; But either swearing by Idols, or praising, or approving of them, or maintaining superstition towards them, or giving scandal by them; against which we should be so careful, as to prevent all suspicion and appearance of that evil, as 
e Aug. de Civ. Dei, li. 19 c. 22. part. 2. p. 525.  Saint Augustine did, who fearing the translation of Sacrificiendum Domino soli would imply that the Sun was a God, presently brought in some words of caution to guide the Reader to a better sense; Sacrificiendum Domino soli, (i. e.) Domino tantum, to the Lord alone; and with these limitations the sentences of the Fathers may be interpreted: As for the Canon of the Council of Nice, I will not (for this particular) by way of exception say it is one of those which is supernumerary, and not any of those which are acknowledged to be the legitimate ordinance of the Fathers of that Council, because it is capable of a very good sense: but I answer thus; The difference is great betwixt the new imposing a name, and the old and received use; over that we have power, over this not so.  
And for the word Sunday in particular, though it be no more idolatrous than the names of other days of the week, and some months of the year, it may be the better borne withal.  
First, Because the Sun is not as many Idols are, to which (for want of real entity out of the fancy) we may pertinently apply the words of Saint Paul, An Idol is nothing in the world, 1 Cor. 8.4. for it hath a true, solid, and glorious being of its own, and a name it must have to express that being.  
Secondly, For joining it with the day in the name Sunday (as if it were devoted to the honour of the Sun) though that were the intention of the first imposers, (and the like was their meaning in the names of the rest of the days of the week, as many Authors have observed, especially 
f Hosp. de orig. Festor. Jud. & Etha. c. 5. fol. 52. a. & 53. b.  Hospinian, 
g Verslegan. Restitut. of decayed Intellig. cap. 3. p 69.  Verstegan); yet the Christians that used it did clear themselves from all participation with their impious superstition long ago, viz. in Justin Martyrs, and 
h Tertull. dpol. cap. 16. tom. 2. pag. 632.  Tertullia's time; since whom, so many well minded men have made use of it, that we may well think all Pagan apprehensions are (by this time) quite worn out of it, as well as out of the names of other days of the week, or of the months of the year, as of January, of March, of May, of June, (which are Idolatrous names, as 
i August. contra Faust. Manich. l. 18. c. 5. tom. 6 p. 420.  Saint Augustine showeth) for where is there one of a thousand that when he nameth 
k Of this, and the derivation of the rest of the days, see Versteg Restit. of decayed intellig. à p. 71. ad 77.  Tuesday, hath any reverence or reference to the Idol Tuisco? or to Woden when he nameth Wednesday? or to Thor when he nameth Thursday? or to Frigo, or Frea when he nameth Friday? or to Janus in the name of January, or to Mars in March, or Juno in the name of the month of June? It is more like that our vulgar people use the word without setting any note on the notation or etymology of it at all; or if they do, they may think it is called Sunday from the Son of God, who is Lord of the Sabbath.  
And if we distinguish all men into two sorts, viz. learned, and ignorant, we may say of the learned, that it is not like that they (having been trained up in Christian religion) should retain any respective relish of such absurd Idolatry; and for the unlearned, they have no apprehensions of words and things so obscure and remote, as these etymological mysteries, but take the sense of words according to the use of the times wherein they live.  
But thirdly, If, as the Sun in the Firmament makes the day, so the Sun and the day make up the name Sunday: there is yet (for aught I see) no peril of applying unto it an idolatrous fancy; for we may (with good congruity of reason) mean by it the splendour and glory of our Christian holiday, in the many prerogatives of that day above the work-days of the week (elsewhere to be declared) as the Sun is a more bright and resplendent Planet than any of the rest.  
And whereas 
l Dr. Bound treat. on the Sab. part. 1 pag. 13.  Dr. Bound saith, That the Devil, (that he might retain men in this error, or heresy rather, and thereby he meaneth the keeping them by the name of Sunday from enquiring into the cause of the name Lords day) caused this probable conjecture of the name Sunday to be given, namely, that seeing the Sun was the chief of all the Planets, as that which filleth all things with light; therefore in the number of the seven days, the chief place was given unto it.  
Though it cannot be denied, but there is a comparative conformity betwixt this day and the other six, as betwixt the Sun and the rest of the Planets, whereby in an odd number the days and Planets are even, both making up the number of seven; yet may the name Sunday be as ready for an orthodox, as for an erroneous sense if we come without prejudice to consider it. Nor can it impeach the title Lords day, either for truth or evidence, any more than the calling of Christ so often the Son of man (in the sacred Scripture) doth darken that glorious name, the Son of God: nay rather, as we may use 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 calm and bright!  
The week were dark but for thy light.  
— the other days 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 days are but thy back part:  
The Sundays of man's life  
Thredded together on times string,  
Make bracelets to adorn the wife  
Of the eternal glorious King.  
Thou art the day of mirth,  
And where the work-days trail on ground,  
Thy flight is higher as thy birth,  
O let me take thee at thy bound;  
Leaping with thee from seven to seven,  
Till that we both being tossed from earth,  
Fly hand in hand to heaven.   
If yet any be afraid of Idolatry or Superstition in the use of the word (and we may so shun one superstition, as to slip into another, as Pope Sylvester did, when he left the old names of the days 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 Etymology of it, being very much stained with idolatrous blood) we 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. count. Faust. Manich. tom. 6. lib. 18. c. 5. p. 420.  Saint Augustine, and others do, with especial respect to that of the Prophet Malachy, chap. 4. ver. 2. where Christ is called the Sun of Righteousness, enlightening, as the Sun doth, every one that cometh into the world, Joh. 1.9. And if the Lord be likened to the Sun, and for that likeness be called by that name, (as he is by David, Psal. 19) the Lord's day, as his day, may in that sense be called Sunday; and so the title will not (as Dr. Bound feareth) lead us from the Lord, but light us to him.  
Hereto if we add Saint Hieromes note upon the text in Malachy, the name Sunday may be 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, virtue nor vice any more to lie 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 be many times named in the public Liturgy of the Church of England, and hath been allowed by divers, who were so fare estranged from that gross Idolatry of the heathens, (in offering up Sacrifice to the Sun) that they offered themselves to be sacrificed in the fire for the Son of God, rather than they would yield to the Idolatry of the Papists; for there were of those that approved of the Communion Book in King Edward's days, who suffered martyrdom in the days of Queen Mary; and in that Book the name Sunday is brought in (in the titles of the Epistles and Gospels) five and twenty several times in order, without interruption: besides that, it is mentioned often also in other places of the same Book; and with that Book (for this note) agree our Service Books of all editions, in the days of Queen Elizabeth, King James, and our Sovereign 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 Book agree with the ancient Translation of the Bible printed in the year 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 tindal his second edition of his Translation, printed 1540 he useth the same word, thus; Upon some Sunday, etc. 1 Cor. 16.2.  Upon some Sunday, let every one of you put aside, etc. Wherein the Translator descended to the capacity of simple persons, to whom the day (in those times) was best known 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 seen.  
That which hath been said on both sides (if duly 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) do forbear the name Sunday, whom (for Saint Hieromes, and Saint Augustine's sake, as before we have produced their Authorities) we 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 custom, and without any intention or intimation of ill; and the wiser sort may well be thought to mention it with an intimation of good, as (out of Saint Ambrose and Saint Jerome) we have observed. And so we will shut up all (for this question of the name Sunday) with a conclusion like that which the Apostle maketh concerning the difference of meats; 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 carelessly profane) that useth it, since, in that sense wherein we have taken it, there is neither duty nor sin, either in the use or forbearance of it.   

CHAP. VIII. Of the name Sabbath: And first of the writing Sabbath, Sabaoth, and Sabbath, which of them is the right: And by occasion thereof some observations of skill, and ignorance of the original Tongues.  
THere is difference, though not much controversy (for it goeth rather by a divers practice, then by an adverse position) about the writing of the word, more about the etymology, 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 be fitly called by that name.  
For the first, Some write Sabbath, which is the right; some Sabbath, 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 be seen anon, God willing; that title savours of little learning, wherein for Sabbath is written Sabaoth, which signifieth hosts, as in Isa. 1.9. And a little after, saith he, I would have imputed this to the Printers oversight, if either the Errata had mentioned it, or the whole Book 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) descent from Master Brerewood; yet I shall be ready to do him all right, and to quit him from all such causeless exceptions as come in my way, as this doth; and so I answer,  
First, That if the title of the Book did bewray some ignorance of the Hebrew in the Author; yet might he be a very learned man, and his Book like himself, a very learned Book for all that: for a man may be very learned, and yet be unacquainted with the original tongues; so were many of those Divines, who have had, and still have the honour to be styled the Fathers of the Church, and yet have been noted (for 
c We have (over and above the benefit of all their works (i.e.) of the Fathers) much skilfulness in the original of the old Testament, which most of them wanted, and of the new also, wherewith some were but little acquainted. Mr. Down 2d. part of his works. p. 220.  the most part of them) to be unskilful in the original text of the old Testament, and divers of them also of the new.  
And to instance in particulars, for the Latins, 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 Jo●. Lang.  Luther, before Jerome with his five tongues, and though Erasmus, somewhat nettled 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 pre-eminence to S. Jerome; 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 Epis●opi representare. Erasm. Epist. Archiep. Toled. praesix. tom. 1. operum Aug. pag. 2.  he saith, He doth not think there is another Doctor into whom the Spirit hath poured out all his gifts in a more ample measure, then in Saint Augustine, as if he meant in him (as in a Table) to represent the lively pattern of a Bishop; and having styled him an incomparable 
h Incomparabilis Ecclesiae D●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. I●. pag. 1.  Doctor of the Church, and an unconquered Champion for the truth, and confessed that the Cardinal of Toledo (not without good cause) took delight in him before all others (alluding to his name, Aurelius, Augustinus, importing golden goodness, and Imperial greatness) he asketh (as with admiration of him) What hath the whole Christian world more golden, and more majestical than this Writer? these names surely, saith he, seem not by chance, but by especial Providence imposed upon him.  
Yet is this so great a Clerk, so accomplished 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 Greek, by 
i Ne Hebraicè sciebat Augustinus, & Graecè minus quam mediocriter. Ludou. Viu. 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]. Pa●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 mist. Pasch. ch. 1. tom. 2. pag. 190.  Bellarmine, and of Saint Hilary, though 
n De Hilario nunc agimus, qui tum ob vitae sanctimoniam, ●●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 holiness 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, etc. Ibid. pag. 1168.  Jerome, 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 he brings it in thus; Est praeterea aliud quod inferemus, adversum quod ne muci●e quidem audeat, Helarius Deucalion orbis. Hieron. advers. Lucifer. propè finem. and he calleth him so, because he separated from others, as if all the world but he and his sect were drowned in heretical Baptism.  Deucalion of the world, sometime the Trumpet of the Latin tongue, sometime the Rhodanus of Latin eloquence, noting withal, that Augustine would not cite him without a Preface of honour: yet after all this and more (which I forbear to mention) he saith of him, that 
p Hebraei se●monis prorsus rudis fuit Hilar. Ibid. por●o Graecas literas tenniter attigerat se quidem Hier. credimus. Ibid. non admodum Graecè calluit. Eras. I●. p. 1169.  he was altogether ignorant of the Hebrew, and was but little acquainted with the Greek.  
If we should gradually draw down all examples of this sort from the Ancients to our own times, we should make this occasional digression too long, and so perhaps over-weary the Reader, who would not be too much taken up with impertinent pains, having made his recourse hither for a Rest, or Sabbatharie repose of his apprehension. I will therefore add but one Instance more of a man famous for his learning, and yet unlearned in the original tongues of both Testaments, and it shall be that of Cardinal Cajetane, of whom the judicious Writer of the History of the Tridentine Council, maketh this observation:  

″ Hist. Concil. Trident. lib. 2. pag. 155.  Cardinal Cajetane, the Pope's Legate in Germany, a man very well read in Divinity, having studied it even from a child, who, for the happiness of his wit, and for his laborious diligence, became the prime Divine of that, and many more ages, unto whom there was no Prelate or person in the Council who would not yield in learning, or thought himself too good to learn of him. This Cardinal, going Legate into Germany, Anno 1523. studying exactly how those that erred might be reduced to the Church, found out the true Remedy, which was the literal meaning of the text of Scripture, expounding not the latin Translation, but the Hebrew roots of the old, and the Greek of the new Testament: In which tongues (having no knowledge himself) he employed men of understanding, who made construction of the text unto him word by word; as his works upon the holy books do show.  
Nor was this, or the like note on the names of others any impeachment of the high Commendation given of him before: for man's knowledge was at the best when he spoke but one tongue; and until it come to that again, we shall know but in part, understand but in part, 1 Cor. 13. and howsoever (since the confusion of tongues) there have been more use of verbal learning then before, and therefore the Apostles had the gift of 
q Quindecim linguarum dona tunc acceperunt Apostoli (quemadmodum Chrysostomus inquit) ad usum eorum qui praesentes erant: Quid enim opus fuisset linguâ Persicâ, vel aliis, non praesentibus iis qui uterentur. Glycas Annal. part. 3. pag. 315.  fifteen tongues (fifteen and no more, as some affirm) conferred upon them, (for there was need of no more, say they 
r Ibid. , and they had not any that were not needful) yet the knowledge of things is fare better than the knowledge of words, as 
s Multò melior doctrina quam verba. Aug. de magist. tom. 1. pag. 793.  Saint Augustine resolveth; for words are but means to give intimation to and of the mind for real notions: so that, if we could intuitively know (as the Angels do) without words, we might know so much more and better, that words would be supersluous; and so words are 
t Omne quod ad aliud est, vilius est quam id propter quod est. Ibid. pag. 792.  inferior to things, as the means is inferior to the end.  
And we may well conceive variety of languages to be now less needful, because the community of the Latin tongue is a great part of the cure of the babbling confusion: besides, a man may so much more abound in the knowledge of things, as to make amends with copia rerum, for want of copia verborum, in the multiplicity of tongues: for the 
u Nacti peritiam Graecae linguae, patent fontes omnium d'sciplinarum quae a Graecis manarunt, adest & cognitio maximorum ingeniorum, quorum suit semper Graecia feracissima. Lud. Viu. de Adolescent. Instit. pag. 549.  Grecians (who were more learned than other nations, and the very fountains of liberal arts and sciences, and among them, he that is magnified for natural knowledge above 
* The very first man that to any purpose knew the way we speak of, hath alone thereby performed more, very near in all parts of natural knowledge, then since in any one part thereof, the whole world besides hath done. So Mr. Hooker speaking of Aristotle, in Eccles. Pol. lib. 1. pag. 13.  all other men) had little acquaintance with any language but their own, and therefore set out their learnedst Works in their own tongue. The ignorance then of an Hebrew word should carry no great prejudice against either the Book of the Sabbath, or the Author that made it.  
I speak not this to diminish any part of the praise which may be due to some learned men, who have excelled both in languages and other learning; nor to discourage any from being studious of these sacred tongues, by exact knowledge whereof some have done great and profitable service to the Church; for so fare I am from allowing of the fancy of 
x Galen apud Petrum Gregor. Tholosan. de rep. l. 15. c. 4. p. 1088  Galen (who thought it a disparagement to Alcibiades, that he spoke several languages, and resolved it as best to make use but of one) that besides my desire to be competently furnished with the knowledge of the originals of both Testaments, I have (so fare as my leisure would give me leave) bestowed some time upon other tongues.  
But if any have desired to have better store of things, then of words, (the short and uncertain life of man keeping him so fare below the omniscience of both, that if he abound in the one, he must abate in the other) I think, his more solid and substantial learning should not be undervalved for the defect of that wherein he that knoweth not much, may have that ignorance recompensed otherwise, and that with advantage, both for kind and measure, as much as real learning is better than verbal, and a great deal of that better than a little of this.  
And on the contrary, the knowledge of that language may be had without any great store of other learning besides; for 
y Sir Edwin Sands Relat. of Relig. of the West Church. p. 222.  little children of three years old are set to learn Hebrew among the Jews, (as Sir Edwin Sands hath observed in his Relation of Religion): and if the fundamental rules of it may be attained in four and twenty hours (as 
z Edidit horologium Hebraeum Guilielmus Schickardus Tubingensi Suevor. Academia Professor, ubi ait se expertum esse fundamenta linguae Hebraeae spatio 24. horarum à Tyrone percipi & addisci posse. Editus est liber in 8●. Lipsiae, an. 1633.  Schickardus, Professor of that tongue at Tubinge, upon experience hath averred) they may attain to remarkable proficiency therein before they can be furnished with real knowledge. And I remember one Wolfgangus a Jew, a Teacher of the Hebrew tongue in my time, in Oxford; who (as both myself and others, who were his Scholars with me, easily observed) had but little learning, either in divinity or humanity, and so little acquaintance with the Latin tongue, that he could not (without much difficulty) dictate two lines in that language with congruity.  
So fare short was he of a facility for elegant speech, and yet he took upon him to read his Lecture to us in Latin: and I have heard of some (by such as I may well believe) who are mere aliens in Logic and Philosophy, and so little acquainted with the Latin tongue, that they cannot construe one sentence in the easiest Latin Author, without consulting with a Dictionary; who yet are so familiar with the Hebrew, that their people are in danger to be choked with Hebrew roots, which they obtrude upon them in their ordinary Sermons, and in as much danger to be starved too, for want of the sap and juice of good instruction; which they are not like to receive from them who are become 
″ Priùs imperitorum magistri, quàm doctorum discipuli. Hieron. ad Demetriad. p. 70  Teachers of the ignorant, before they have been Scholars to the learned; which puts me in mind of the censure which an ingenious Student 
a Master N.S.  (sometimes my Chamber-fellow, and Proctor of the University) made of the Sermon of a verbal Doctor, who, with very little matter, had a Babel of words in his head and mouth; which was, That he spoke nothing in as many languages as ever he heard any man. And I doubt not but there be many such as deserve the censure of Tacitus, upon Secundus Carinates, viz. 
b Hi● Graecam doctrinâ ore tenus exercitatus, animum bonis artibus non imbuerat. Tacit. Annal. lib. 15. f. 236. b.  That he had some wordy learning in his mouth, and little knowledge of the Arts in his mind.  
Secondly, I say for Master Brerewood, that his Book of Inquiries into Languages and Religions, (besides other evidence of his great knowledge in the Hebrew tongue, and other learning) might have set him fare enough out of the reach of all suspicion of such ignorance, as the mistaking of that title may import in him that made it.  
Thirdly, The word Sabaoth is in that part of the Book which is Master N. byfield's dictate, as well as in that which is Master brerewood's; and it is so also in Master byfield's own handwriting, as I can show; yet will I not impute that unto ignorance; for it might be the sliding of his pen into a word near unto it, as I have often taken myself with misprision of prophet for profit; and contrariwise, through cursory writing. Or,  
Fourthly, It may be the Transcribers mistaking of his dictates, into which he might easily be induced by the like writing in many Books of Common prayer, in the fourth Commandment of divers editions, and in the parcels of Scripture therein rehearsed, and in the books of 
c In the Homily of the place and time of prayer. p. 161, 162, 164.  Homilies, 
d Archbish. Whitgift. pag. 541.  Archbishop Whitgift against Mr. Cartwright, 
e Bish. Bilson. part. 2. pag. 270.  Bishop Bilson in the true difference betwixt Christian subjection, and unchristian rebellion; 
f Dr. John White. pag. 210.  D. White in his Way to the Church; 
g Master Perkins, in the Order of causes of salvation and damnation. chap. 5. pag. 14. col. 2.  Master Perkins in the Order of causes of salvation and damnation; 
h Mr. Sprint, his Propositions of the Christian Sabbath; in which Book the word Sabaoth is in every leaf at least, and in some it is divers times repeated.  Master Sprint his Propositions of the Christian Sabbath; for in the Books that bear their names, and particularly in the places quoted in the margin, the name is miswritten, either Sabaoth, or Sabbath for Sabbath.  
Fifthly, Some Authors have that word so miswritten in their Works, who yet were veries kilfull in the Hebrew tongue, as is evident by 
i Bp. Andrew's, in his Speech in the Star-chamber. p. 72, 73.  Bishop Andrew's, in his Speech in the Star-chamber; and in his 
k And in his third S●rm. of the Resurrect. pag. 406, 407.  third Sermon of the Resurrection; by 
l Weemse Exercit cerem. exer.. 3. p. 7.  Mr. Weemse in his Exercit. and in his 
m In his Christ. Synag. lib. 1. cap. 4. pag. 45. cap. 5. pag. 71. & p. 74. eight times, & p. 75. eleven times.  Christ. Synag. 
n Test. Rev. 1.10.  Mr. Cartwright in his Answer to the Rhemists.  
Sixthly, Whereas as 
o Mr. R. Byfield Praef. pag. 1.  Master R. Byfield saith, I would have imputed this to the Printers oversight, if either the errata had mentioned it, or the whole Treatise in any one place had given the true orthography of it: It may be replied,  
First, That there is no necessity, that either the Printer or the Author should bear the blame of that mistaking; but rather the Publisher betwixt them both: and so (as I have 
″ By Mr. A. Byfield, Mr. N. byfield's son. Febr. 1640.  heard since my coming to London) it was Master Richard byfield's meaning, to impute the ignorance to the Publisher and none else, which I conceive he had just cause to do.  
Secondly, For Master Brerewood, I can show it in a manuscript of his own hand, many times so lettered as it should have been throughout the Treatise, and not once as it is in the mistaken title.  
And lastly, In the Answer to Master Brerewoods' Book, Mr. R. Byfield himself hath brought a Letter of his to Alder●…n Ratcliff, wherein the word is written right, by Master Brerewood, five times in one page (the 
p Mr. R. Byfield his Answer to Mr. Brerewood, pag. 224.  later page of the last leaf but one) and not otherwise by him at all in that Letter.  
I have insisted longer on this erroneous writing, and the exception made against it, than a Critical Reader would require, or perhaps allow of; but I was induced unto it, partly to correct the indiscreet ostentation and comparisons of some who have vaunted themselves of a little Hebrew, and disvalue Latin learning, in all faculties, in those men, whose Books, (if they be balanced with them in Scholastical abilities) they are not worthy to bear, nor are they able to bear the volumes which some of them have written: and partly by this pleading for Master Brerewood, (whom in many things I shall have cause to contradict) to advertise the indifferent Reader, that my purpose is to deal indifferently, and without partiality in the Controversies of the Sabbath; which he may observe by my readiness to right him, even to a word or letter, from whom (in many points of more importance) I must descent, and against whom (for them) I must dispute.   

CHAP. IX. Of the etymology of the name Sabbath: And first, of the abusive derivations of it by Appion, Justine, and Plutarch, by way of contempt of the Jews: Their Religion and manners.  
THe second point proposed concerning the name Sabbath, (for that is the right writing, and we must stick to it) is the etymology of it; wherein, comparing some collections of mine own with what I have met withal since, in Doctor Prideaux his Lecture, and Doctor Gomarus his Investigation of the Sabbath, I find that, for a good part, we have all of us light upon the like observations, yet without conspiracy or plagiary dealing with one another: for, though that Book of Doctor Gomarus came forth four years after Doctor Prideaux his Lecture was in print, yet when he published the Defence of it two year after (six in all) he had not seen it, as in the tenth Chapter of his later Book, he 
a De quibus etiam & doctissimi Doctoris Prideaux in oratione de Sabbato consensionem extare eodem judicio libenter intelleximus, etsi eam orationem videndi faelicitas nondum contigeret. D. Gomar, Defence. Invest. cap. 10. p. 136.  expressly professeth: and before either the one or the other came abroad, viz. at least two years before the Act in the year 1622. (when our learned Doctor first delivered his Lecture of the Sabbath) I had noted most of the observations of the notation of the name, as some of good place well know, to whom (upon special occasion) I imparted them, with other points of this Argument in writing: whereto if I add any thing of theirs, for which I am beholding to them, I shall not be more ready to make use of it, then to give thanks for it, by a respective mention of their names: and so shall I deal with all other Authors, as they shall give me occasion in the like kind; yet not doubting, but they may meet with some animadversions of mine, by which (if I borrow aught) they may account themselves to be paid, and me sufficiently quit of that debt.  
The derivations of the word Sabbath are four; (derivations I say, not etymologies, for that word signifieth right speech; and most of them are wrong) two of them are aliens from the Commonweal of Israel, or at least stragglers out of their own Tribe, and have no kindred with the stock or root from whence the word Sabbath is deduced.  
The first is that of Appion the Grammarian, against whom Josephus wrote two books, which is that of the Egyptian word Sabbo, which, as 
b Hosp. de orig. fest. Judaeor. & Ethn. cap. 3. f. 7. pag. b.  Hospinian out of Giraldus observeth, signifieth the spleen; but by 
c Josephus against App. l. 2. pag. 783.  Josephus in his second Book against Appion, it is taken for a disease in the privy parts: upon which Appion telleth this tale, viz. That the Jews, troubled with it in their journey out of Egypt, (for six days together) were constrained the seventh day to rest; and thereupon, when they came into Judea, they kept an holiday under that name. Justine the Historian telleth rather the Fable than the Story, in another manner; 
d Cum scabiem Egyptii & pruriginem paterentur. Just. l. 36. p. 284. Edit. Meae, the edition which Dr. Gomar. followeth, readeth scabiem vitiliginem. Gomar. Investig. Sab. cap. 1. pag. 2.  The Egyptians, saith he, being infected by the Jews with the scab and itch; but (as some have it) with the leprosy, were warned (lest the disease should spread any farther) to drive out Moses and his diseased countrymen, who having wandered seven days in the desert of Arabia, with much hunger and labour, at mount Sinai obtained an end of both: and therefore there they set up the Sabbath, as a remembrance of their freedom from famine and wand'ring: and being expelled from the Egyptians, for fear of the infection, lest for that cause they should grow odious to other people, they forbade, and forbore communion with them, and by degrees turned their turning out of Egypt into a matter of discipline and religion: So Justine in the forecited place. But whatsoever Moses and the Jews did by way of digression in the desert, he wandreth fare wide from truth in this Discourse: but no marvel, in matters of this kind, he was a blind man without a guide.  
The second error is that of Plutarch, which I could not but observe, having read him through with diligence and delight, upon the especial commendation of 
e Apud Claud. verd. Cension in Auth. p. 174.  Theodorus Gaza, who said of him, That if he must read but one man's Books, he would confine himself to Plutarch: the more pity to observe, in so worthy a Writer, so foul an error as now I must note (as 
f Caelius Rhodigin. Antiq. lection. lib. 7. c. 15 col. 302. Hospin. de origin. Fest. Judaeor. & Ethn. cap. 4. sol. 7. pag. b. D. Prid. Lect. de Sab. p. 131. D. Gomar. Invest. Sab. cap. 1. pag. 2. D. Walaeus desertat. de 4 to Praecepto. c. 1. pag. 2.  others have done) about the notation of the word Sabbath, he having (in divers particulars) charged the Jews with riotous rites, like the Services of Bacchus, in their principal 
g Plutarc. Sympos. lib. 4. cap. 5. pag. 712.  Feasts, will have it, That their Sabbath holdeth near affinity with the Feast of Asebesis, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which in the grammatical sense doth signify impiety and profaneness, (as 
h Budaeus in Locico.  Budaeus renders it) but in Plutarch it is taken for the inordinate motion and agitation of the people devoted to Bacchus, who are called in many places of Greece Sabboi, and who (in their Bacchinals) used to reiterate these words, Evoi and Sabboi, as appeareth in the Oration of the Crown which Demosthenes made against Eschines, as also in the Poet Menander: So fare Plutarch, more like a vain Poet, than a grave Historian, as most what he was.  
To which purpose it is pertinent to observe, that (as 
i Hensius exercit. sacr. cap. 1. pag. 11.  Hensius hath it) Sabasius is one of the names of Bacchus, among the Greeks, and thence is Sabazein, a word used (as 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Budaeus Lexic. verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Budaeus noteth) among the Thracians, importing Bacchanal excess, and disorder: from that Plutarch, saith Hensius, insinuates the Hebrew word Sabbath to be derived; but he is deceived (I mean Plutarch) for both word and practice are rather Greek then Hebrew; and hence is that which 
l Graeco more potare, interpretantur quidem grandibus poculis se invitare. Cael Rhod. lib. 18. cap. 16. col. 1292. princip.  Rhodiginus noteth of the Grecians, viz. That to drink after the manner of the Greeks, is to provoke one another to excess with great cups; and Pergraecari, in Plautus, is taken for excessive eating and drinking, and other riotous and disorderly living; and of one of that humour, we use to say, in our language, He is a merry Greek.  
And it may be, Plutarch, though he were a Boetian, and not a Cretian, and so came not under the reproach of the Apostle, (borrowed of the heathen Poet) who saith of the Cretians, that they are always liars, Tit. 1.12. yet as a Grecian, (for a Grecian is in a little better credit for truth with the 
m Quicquid Graecia mendax audet in Historia. Juvenal. satire. 14. pag. 89.  Latin Poet, than a Cretian with the Greek) he might use some of the outlashing and lawless liberty of his native Country, either in feigning of his own, or spreading others reproaches against the Jews; but to conclude with him, as he corrupts the derivation of the word Sabbath, so in the same place doth he the word Levita, deriving it from [Evios'] another name of Bacchus: And if he had thought of it, (such was his scornful spite toward the Jews) it is like he would have derived the word Hebraeus from ebrius, a drunkard; and had he understood the Hebrew, it may be he would have drawn it (as a full cup from an Hebrew vessel) out of the word Saba, which signifieth, as 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dan. Hens. exer. sacr. c. 1. p. 11.  Hensius giveth it in the Greek, to drink profoundly, and to be full of wine: but neither could that disparage the parentage of the word Sabbath: for Saba is written with Samech, and Sabbath with Scin; and yet I confess (besides the Pagan oppositions, and contempts of all Religions but their own, which most of all deserved them) there might be, and was much miscarriage in the manners of the Jews (well known to the Greeks) which might give occasion of such a scandal and scorn as Plutarch hath taken up against them, and others partly from him have put upon them, though his derivation of the name Sabbath, for all that, be no Btymologie, but a Pseudologie.  
And it is very like, that their excesses of that sort procured their reproach; for Saint Augustine comparing our Saviour's caveat in Saint Luke, Take heed, that your hearts be not overcharged with surfeiting and drunkenness, and with the cares of this life, and so that day come upon you at unawares, Luke 21.34. with that in Saint Matthew, Pray that your slight be not in Winter, nor on the Sabbath day, Matth. 24.20. referreth the cares of this life to the winter, and surfeiting and drunkenness to the Sabbath; which evil, saith 
o Crapula vero & ebrietas, carnali laetitia, luxuriaque cor submergit, arque obruit, quod malum Sabbati nomine propterea signisicatum quia hoc erat (sicut ut nune est) Judaeorum pessima consuetudo illo die deliciis affluere, dum spirituale Sabbatum ignorant. Aug. de consensu. Evangelist. lib. 2. cap. 77. pag. 536. tom. 4. part. 1. pag. 635, 636.  he, is signified by the name of the Sabbath, because this was, and yet is the impious practice of the Jews, to overflow (that day) with carnal delights, not knowing the spiritual observation of the Sabbath. And it may be also, that in their sports, as well as in their meats and drinks, they were too near allied to Bacchanal behaviours; for Saint Augustine in the 91. Psalm chargeth them not only with luxury, but with trifling vanity, and wickedness of other kinds: 
p Ecce hodiernus dies Sabbati est hunc in praesenti tempore otio quodam corporaliter languido & luxurioso, celebrant Judaei: vacant enim ad nugas, & cum Deus praeceperit observari Sabbatum, illi in his quae Deus prohibet, exercent Sabbatum: vacatio nostra à malis, vacatio illorum à bonis operibus: meliù, enim est arare, quam saltare. August. in Psal. 91. tom. 8. part. 2. pag. 158.  They are at leisure for toys, saith he, and for such things as God forbids: our Rest should be a restraint from wicked works, but theirs is from good works: it is better to blow, which they do not, then to dance, which they do on that day.  
And thus much for the erroneous derivations of the name Sabbath out of Heathen and Christian Authors: which were too much for the notation of the Name; but that withal there may be intimation given of more caution to all that profess the Gospel of Christ, to look to their lives, that they be so much more fearful to give (as some are more forward to take up) occasion of scandal and calumny against them; that Christians to Pagans, orthodox Christians to Heretics, Catholics to Papists, strict Professors to Protestants at large, minister no matter of reproach in their manner of observing the day and time especially dedicated to God's solemn worship, that, as at all times, so at such most of all, they be careful to conform themselves to that of the Apostle, Let every one that nameth the name of Christ depart from iniquity, 2 Tim. 2.19. And let this advertisement (at the entrance of the doctrine of the Sabbath) be as an Inscription or Title on the Porch of the Temple, that all profaneness may be kept procul à Fano, both fare from the Church, and fare from the Sabbath, which is most solemnly to be sanctified in it.   

CHAP. X. Of the derivation of the name Sabbath from two Hebrew words, the one signifying [seven], the other [rest]; the former being the error of Lactantius; the later, the true and most received Etymology.  
TO draw near the etymology, and to conclude this Criticism, 
a Hic est dies Sabbati, qui linguâ Hebraeorum, à numero nomen accepit; unde septenarius numerus legitimus & plenus est. Lactant. Instit. l. 7. c. 14. p. 640.  Lactantius saith, (and the like is in Sypontinus, which 
b Hospin. de orig. Fest. Jud. & Ethn. cap. 3. pag. 3.  Hospinian noteth for his error) that the word Sabbath, in the Hebrew tongue, is derived from a word of number; the word (though he name it not) is Sheban, as Hospinian; Shebbang, as 
c Ubi supra. D. Gomar. Invest. Sab. cap. 1. pag. 3.  Gomarus reads it; for which, saith he, for more easy utterance, the vulgar take up with Seba, signifying [seven]; but joined with a verb, as 
d Cum verbo adverbiascit. Schindl. pentag. col. 1793. D.  Schindler noreth it, it becometh an adverbe; and so it is changed into seven times: but though this come a little nearer the true notation of the word, for that both the initial letters and the sense suit better with the name Sabbath; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (for both begin with the letter Schin, and the Sabbath hath its recourse and revolution in the circle of the week, which is made up of seven days;) yet it is plain to such as have any insight in the Hebrew tongue, that Lactantius was mistaken: and that (as we may well conjecture out of that which followeth his numeral notation) by some mysterious superstition in his mind touching that number, which seduced his opinion to that misconceipt: besides that, the congruity of the word in sound, and confining of the week to that number of days, both in the commandment and common practice, might readily incline a man to that imagination; for even those fables, both of Appion the Grammarian, and Justine the Historian, before mentioned (how wide soever they wander from the truth of the Sabbath in other points) keep within the compass of the septenary number; which is as a girdle of the days of the week, of which the Sabbath is as a golden clasp or buckle binding them together.  
We have reserved the best derivation (as our Saviour did the best wine, John 2.) for the last place; it is of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cessavit, quievit, hath rested; which (rendered with exact correspondence to the Hebrew characters) should be written 
″ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Schabbath; but for sweeter sound, somewhat is abated of complete expression; and so it is usually written in the 
″ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek translation of the old, and the Greek edition of the new Testament; and the Latins, in conformity to it, rather than to the original, use the word Sabbatum, and we our English word Sabbath, which (as a participle) in the former syllable, taketh part with the Hebrew, Greek, and Latin, in the later with the Hebrew only. And very fitly doth a name of rest agree with the day of rest, or cessation from secular labours (as the Sabbath day is) and of this deduction and doctrine it is agreed by the best Divines on both sides.  
In respect of this both rest and rank, the seventh being after all the rest, hath the Planet Saturn a name of near cognation to it, signifying ease and laziness, as 
e Planeta sedentarius Gualper. Syllog. vocum exotic. part. prior. pag. 106.  Gualperius noteth, which he reckoneth for the last of the seven Planets, beginning his account with the Moon as the first; so still (remembering what we have before observed) we may say, the number of seven, & the title of rest, are joined together in observations of the Sabbath, whether with the religious or profane: and so I could willingly derive it (if the radical characters would bear it) from both words, as a child from its Parents of both sexes; for as the Sabbath is every seventh day, so it hath a near affinity with the word which signifieth seven (from whence Lactantius taketh it to be derived, as hath been showed). And as it is a time of vacation from worldly labour; so it hath as near consanguinity with the word which signifieth rest. But this derivation of it from rest is the right, and to it we shall stand.   

CHAP. XI. Of the sever all acceptions of the name Sabbath.  
THe next inquiry of it, is how fare the name Sabbath reacheth in sense and use; especially, whether this name of Rest may not be applied to the Lords day, it being a day of Rest; and that will the better appear, if we observe the distinction by several acceptions, which are chief these:  
It is taken for 

1 Rest from labour.  
2 Rest from sin.  
3 Rest from both.    
First for the first, As the Sabbath signifieth a rest from labour, it is used first generally, for all days ordained for the solemn service and worship of God: for, as 
a Omnem Festivitatem Judaicam non solum Judaei, sed & Gentiles Sabbatum vocant. Scal●g. de Emend. Temp. lib. 3. p. 223. edit. ult.  Scaliger observeth, The Jews and Gentiles both called every Festival of the Jews by the name of Sabbath. 
b Idem ferè apud Chrysost. Homil. 40. in Matth.  Doctor Gomarus would not have the new Moons numbered among the rest, under that name, though some learned men, saith he, do so, (he might mean 
c Ursin catech. pag. 580.  Ursinus for one, who reckoneth them for monthly Sabbaths) because, saith Gomarus, there is no divine Authority for restraint of labour on those days. Yet he confesseth, the Gentiles called them Sabbaths; and they, it is like, had that name from the Jews, whose practice it was to observe those days, with cessation from servile works.  
But this was upon their own superstition, saith he, and not by precept: and yet he confesseth that there were peculiar sacrifices for those solemnities for which he quoteth Num. 28.11. & 15. And as they were Festivals, they were distinguished from other days, and a good part of the distinction of them consisted in cessation from secular labours, which needs must be forborn while the people were employed in other things; and so fare the name of Sabbath might be communicated to them.  
Secondly, The name Sabbath is taken particularly, and that divers ways.  
1. The principal acception of it is for a weekly holiday, ordained by God in the fourth Commandment.  
2. By a Synecdoche (of the part for the whole) the word Sabbath is put sometimes for the whole week; so in the speech of the Pharisee, where he saith, I fast twice a week; which, precisely rendered according to the original, should be 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. 18.12. Jejuno bi● in Sabbato, hoc est, in Hebdomada. Cent. 1. lib. 1. cap. 6. col. 244.  read, I fast twice a Sabbath; which cannot be meant of one day, for though a man may eat thrice, or oftener in a day, it cannot be said with good sense, that in one day he fasted more than once; for if the fast be continued, it makes but one fast, though it last the whole day; and if it be broken by eating, it cannot for that day be pieced up again.  
3. Sometimes the word is especially applied to the first and last days of such solemn Festivals as consisted of many days together, Levit. 23. à ver. 24. etc.  
4. From days, the Sabbath goeth on to the comprehension of years; to the Jews every seventh year was a Sabbatharie year; wherein they were not to exact any debt of one another, Deut. 15.1. nor to exercise the ground, but to let it rest from tillage, whereof we have the Law at large, Levit. 25. à vers. 2. ad 7. The circle of the Sabbath grows yet to a further compass: for these seven-yeere Sabbaths multiplied by sevens, made up the whole number of 49. years, and the year after was the year of Jubilee, a great Sabbath, which was proclaimed by the sound of the Trumpet, and rest from tillage, as before, with many other particulars prescribed; whereof you may read more in the forecited Text, from the eighth verse to the end of the Chapter. These acceptions of the word Sabbath have especial reference to rest from labour.  
The second acception of the name Sabbath (but counting on, the fifth) hath another sense; it is that whereby it is taken for rest, not from labour, but from sin: In this it is frequent among the Fathers of the Church; and well might they call it a Sabbath, or rest in that sense, as in opposition to the restless turbulency of sin, for that is a very troublesome evil: the sin of Simeon and Levi troubled Jacob, Gen. 34.30. the sin of Ionas troubled the air, and the sea, and made it restless, until he was offered up as a sacrifice to becalm it; and, The wicked, saith Isaiah, are like the troubled sea, whose waves cast up mire and dirt, Esa. 57.20. and though the godly, having less sin, have thereby the more rest; yet to them it is a very troublesome and toilsome evil, which will not suffer them to sleep; David's tears are eye-witnesses hereof, Psal. 6.6. and for a more solid assurance of this truth, he bringeth in his bones to give testimony to it, I find no rest in my bones, saith he, by reason of my sin, Psal. 38.3.  
The third acception of the name Sabbath (but adding it to the former, the sixth) is that which the Apostle useth, Heb. 4.9. the word in the original is not Sabbatum, but Sabbatismos; but the termination troubles not the rest of the former part of the word, and therefore our best Bibles render it (as if it had been the word Sabbatum) by our English word Rest; and this is the best Sabbath or Rest of all others, wherein the Elect shall wholly cease from sin and labour; and it is that eternal Sabbath, whereof the external or temporal Sabbath was a Type (in respect of the time of it) as the Tabernacle or Temple was a Type (for the place) to the kingdom of Heaven, where it shall be enjoined.   

CHAP. XII. Whether the day called Lords day, or Sunday, may not also be called Sabbath day, or the Sabbath: The exceptions which are taken up by divers against it.  
THese acceptions premised, it will be the more easy to answer the exceptions which some have taken at the use of the name Sabbath, as applied to the Lords day, who would have that name under so rigorous an arrest, at the suit of Saturday, that it may not stir one step to the day next unto it; and so we may not (by their leave) call the Lord's day the Sabbath day.  
Of this mind are some of the greatest friends of the Lords day, as well as they that (as enemies) oppose the divine authority of it: for, 
a D. Bound l. 1. de Sab. p. 110.  Doctor Bound (a man sincerely devoted to the doctrine and duties of the fourth Commandment) saith, The name of the Sabbath was changed into the name of the Lords day, which must be retained: and if the old name be to be changed,, and the new must be retained, than the old name must be taken to be abolished, at least to be prohibited, as to the day now solemnly observed, and generally received: And 
b M. Brerew. repl. p. 73. & 74  Master Brerewood (an opponent against divers points of Doctor Bound his Book of the Sabbath, in his Reply to Mr. byfield's Answer) saith, The name of the Sabbath remained appropriated to the old Sabbath, and was never attributed to the Lords day for many hundreds of years after our Savious time; none of the Apostles, nor of the ancient Christians, for many hundreds of years after them, ever entitled it by the name of Sabbath: and since him 
c Bish. white treat of the Sab. pag. 134, 135.  Bishop White hath written, We Christians keep a weekly holiday, namely Sunday, which (with the holy Apostle, Revel. 1.10.) we style the Lords day, not the Sabbath day: 
d D. Heyl. Hist. Sab. part. 2. c. 8. pag. 255.  Doctor Heylin in his History of the Sabbath, having objected against some an intent to cry down holidays, as superstitious and Popish ordinances, mentioneth (as in scorn) their new found Sabbath; and Sabbath now, saith he, it must be called.  
And the Translator of 
e The Transl. of D ●. Prid. his Lect. on the Sab. Praef. pag. ult. edit. 2.  Doctor Prideaux his Lecture of the Sabbath, in his Preface before it, bringeth in Barkley a Papist with a notable Dilemma (as he calleth it) the better to encounter those who still retain the name of the Sabbath; What is the cause, saith he, that many of our sectaries call this day (meaning the Christians weekly holiday) by the name Sabbath? If they must observe it because God rested on that day; then they ought to keep that day whereon God rested, and not the first, as now they do, whereon the Lord began his labour: If they observe it as the day of our Saviour's Resurrection, why do they call it still the Sabbath, seeing especially, that Christ did not altogether rest, but valiantly overcame the powers of death?  
His question (God willing) shall be answered anon: as yet we are to note only his disallowing of the name, as applied to the Lords day; which we may observe also in 
f M. Dowe in his Discourse, pag. 4. & 19  Master Dowe his late Discourse of the Sabbath, or Lords day: and in 
g Mr. Ironside, quest. 3. cap. 12, 13.  Master Ironside his seven questions concerning the Sabbath. 
h Mr. Broad his MS. of the Sab. part. 2. cap. 2. p. 26. propè sin.  Master Broad forbiddeth Preachers, in their Sermons, to say, Remember the Sabbath day to sanctify it; and would have them, in stead thereof, to say, Remember to sanctify the Lords day, for the Lords day, saith he, may be called no more Sabbath, than the Sabbath may be called Lords day: If as much, it will be enough, as shall be showed afterward.  
But Master Braburne, as he misliketh that the Lords day should lord it over the Jewish Sabbath more than any; so he cavilleth more at the calling of it by the name of the Sabbath, lest, under that name, it should take up some authority from the fourth Commandment. He beginneth his Discourse, which is his former Book against it, thus, 
i Mr. Braburns Discourse of the Sab. p. 1.  Be pleased, Christian Reader, first of all to note, that we, now adays, apply the name Sabbath to the Lords day promiscuously, and without difference; now thus to confound two proper names of days, is as if we should call Sunday Saturday, and Saturday Sunday.  
And to restrain the name Sabbath to the old day of the Jews (which he pleads for) he would have the words of the Commandment rendered thus, 
k Ibid. pag. 7. & pag. 68  Remember the saturdays Rest, to keep it holy; from which, saith 
l Ibid. p. 200.  he the name Sabbath cannot be separated. And in his other Book (which he wrote in defence of the former) he saith, 
m M. Brab. Defence p. 164. edit. 2.  That it is an error of our Ministers, to call the Lords day, or the first day of the week by the name of Sabbath; and a 
n Ibid p. 164. & 626.  mere fiction, since none of the Apostles ever called it so, nor is it any where so named in the Scripture; he addeth, that 
o Ib. pag. 52.  by calling the Lords day by the name of Sabbath, they have rob the Sabbath of its honourable ornaments, that therewith they might deck and trim up the Lord's day, 
p Ibid.  which is, as if one should take the crown off the head of a King, and set it upon a common subject: 
q Ibid. pag. 35.  for Saturday, saith he, is a King or Mistress to the Lords day.  
He had spoken with more congruity to himself, though not unto the truth, if he had kept to his gender, and called it a King and Master, or a Queen and Mistress: he objecteth further, 
r Ibid. p. 50.  that we may as well call 
s Ibid.  Baptism Circumcision, and the Lords Supper the Passeover, and 
t Ibid. p. 494.  that when the Minister saith, Remember to sanctify the Sabbath day, to take it for the Lords day; and so to say, Lord have mercy upon us, etc. is to make answer (as deaf men do) who, when a man calleth for a knife, do bring him a sheath.  
The resolution at which he would have his reasons and exceptions arrive, is this; Let me, saith he, for conclusion, exhort Minister and people to refrain putting the name Sabbath day on the Lord's day; and let them take with it, 
u Ib. p. 54, 55.  that they must, with forbearance of the name Sabbath day, refrain the use of the fourth Commandment; for these go unseparably together.  
Where we may see in him (as in others) that of Bishop Andrew's made good, of showing ill will to the thing, by carping at the name, as before we have noted: for, Mr. Braburne (and we may say the like of some others) knowing the right and title (claimed for the Lords day) by the fourth Commandment to be kept a foot by the title Sabbath, first fettereth it to the Jewish weekly holiday, by affixing the word Saturday unto it; not daring to trust it alone, lest, being left lose, it should be ready for use, as an appellation of the Lords day: Much like the Papists, who pinion the name Catholic with the addition of Roman, that so they might keep it captive to their own side, and by it, as by a lock or bolt, might let in, or keep out of the Church as please themselves.  
But the most severe Censurer of the name Sabbath (as applied to the Lords day) is the Author of the Book called Altar Christianum; wherein, speaking of him who wrote the Letter to the Vicar of Grantham, he saith, 
″ D. Pockl. his book called Altar Christianum, cap. 22. p. 130.  He had showed himself more like a son of the Church, if he had said that the name Sabbath had crept into the Church, in a kind of complying, in phrase, with the people of the Jews, and that in a shadow of things to come, as if Christ were not come in the flesh, against the Apostles express doctrine and charge, Colos. 2. and from hence would have sought to have cast that old leaven out of our Church, which hath soured the affections of too many toward the Church, and disturbed the peace, and hindered the pious devotion thereof.  
This is enough, and bad enough; yet he saith more and worse in his Sermon preached at the Visitation of the Bishop of Lincoln, Aug. 7. 1635. wherein he visiteth with the rod those that call the Lords day Sabbath day; and with it, giveth such sharp jerks as these; 
x D. Po●kl. Visitation Serm. called Sunday n● Sabbath, pag. 6.  What shall we think of Knox, Whittingham, and their fellows (anabaptizing the Lord's day, or Sunday, after the mind of some Jew, hired to be Godfather thereof) who call it Sabbath, and do disguise it with that name, and who were the first that so called it, and the Testators, who have so bequeathed it to their Disciples, and Proselytes. 
y D. Pockl. Ib. pag. 6, 7.  It was, saith he, thirty years before their children could turn their tongues to hit on Sabbath; and if the Gileadites (that met with the Ephraemites before they could frame to pronounce Shibboleths) had snapped up these two before they had got their Sabbath by the end, their counsel had brought much peace to the Church.  
For this name Sabbath, saith he, is not a bare name, like a spot in the forehead, to know Laban's sheep from jacob's; but it is a mystery of iniquity intended against the Church; and the mystery (as he reveals it) is to shut out the Litany, and all the Service of the Communion Book: for that is no Service for their Sabbath, but for Sunday.  

z Ibid. p. 19  Item, they must make a Sabbath of Sunday, to keep up that name; otherwise their many citations of Scripture, mentioning only the Sabbath, being applied to Sunday, will appear so ridiculously distorted and wry necked, that they will be a scorn and derision to the simplest of their now deluded Auditors.  

a Ibid. p. 20.  Others (saith he) again, for the plot's sake, must uphold the name Sabbath, that stalking behind it, they may shoot at the Service appointed for the Lords day. Yet further, he maketh the name of the Sabbath (as on the face of the Lords day) to be as an ugly vizard, which doth as well become it, as the crown 
b Ibid.  of thorns did the Lord himself; this was plaited, saith he, to expose him to damnable derision, and that was plotted to impose on it detestable superstition: Yet to die for it, saith he, they will call it Sabbath, presuming, in their zealous ignorance, or guileful zeal, to be thought to speak the Scripture phrase, when indeed the dregs of Ashdod flow from their mouths: for that day which they nickname Sabbath, is either no day at all, or not the day they mean. Thus fare he, who, that his ill will to this word Sabbath, (as applied to our Sunday) might appear in every page, the Title throughout his Book, is [Sunday no Sabbath.]   

CHAP. XIII. Reasons why Sunday, or the Lord's day may be called Sabbath day, delivered and defended.  
BUt on the contrary (if impetuous passion may be so hushed, that religious reason may be heard) we shall show cause sufficient to take up an Antititle to that of Doctor Pocklington his Sermon, and to say, Sunday a Sabbath; and that upon such evidence, both rational and exemplary, as without cavilling (as I conceive) cannot be contradicted: and first for Reason.  
First, The name 
a Joseph. Ant. l. 1. c. 2. pag. 3. and in his first Book against Appion. p. 783. Isidor. etymolog. l. 6. c. 18. fol. 32. p. 2. col 2. and all Hebrew Lexicons.  Sabbath signifieth rest, reason 1 (rest from the accustomed labours of the week); But the Sunday is a day of rest, wherein men are restrained from their wont works, and aught to rest, saith 
b B. White his Treat. on the Sabb. pag. 152, 153, 158.  Bishop white, and to give themselves to religious exercises: Therefore the Sunday may be called a Sabbath; For when the thing is acknowledged, why should the word, by which it is most fitly signified, be denied? And when the thing is denied (as rest on the Saturday by us Christians) why should the word Sabbath, signifying rest, be allowed, as applied to it? Is there any reason why names should not in sense be surable to things to which they are applied, but rather contrary to them? To call that day by a name of rest, which is a day allowed for labour, and to deny that name to the day wherein we are required to rest, is not so little an absurdity, as that which Master Braburne remembered of deaf men, who, when a man calleth for a knife, do bring him a sheath; for there is that nearness betwixt them, that they may be both together, the one within the other; but rest and labour are like light and darkness, in a contradictory distance, which cannot be reconciled nor brought together.  
It is no marvel that Master Braburne, who denyeth the thing (holding the Lord's day for no day of rest, but for a workeday) should deny the name Sabbath, as in application to it: for he taketh it to be a proper name of the day of rest in the old Testament; which, if it were granted, would do him no good, nor the Lord's day any hurt (for its right to this title) for Adam was the proper name of the first man, Gen. 3.8, 9 and yet it is used in Scripture for man in general, Psal. 9.1. ver. 12, 20.  
But, saith 
c M. Ironside quest. 3. cap. 12. pag. 122.  Master Ironside, the name Sabbath leads us only to an outward cessation from bodily labour, which, of itself, and precisely considered, was indeed a duty of the Jewish Sabbath; but it is not so of the Christian Festival. 
d Ibid. cap. 13. pag. 123.  The corporal rest was a chief thing aimed at in all the days of public worship in the Jewish Synagogue, being both memorative of some things past, and figurative of things to come. The name Sabbath is therefore no more moral, and to be retained in the Gospel, than the names Priest, Altar, and Sacrifice. To which we may say;  
First, that the word Sabbath signifieth not a cessation (with limitation to outward work) nor precisely a Jewish memorative, or sigur ative rest, proper to the weekly holiday of the Jews, but rest absolutely, and therefore 
e Master Ironside quest. 3. cap. 13. pag. 124. Si vocis primaevam signisicationem spectemus, Sabbatum erit omnis dies sestus, Estius 3d. Cent. d. 37.  he confesseth, out of Estius, That if we look to the first, and original signification of the word, every holiday wherein men rest from their labours, may be called a Sabbath; and that 
f M. Irons. ubi supra. p. 123.  God himself in Scripture, imposed the name Sabbath upon all the days of public worship in the Jewish Synagogues.  
Secondly, He acknowledgeth, 
g Ibid. quest. 6. cap. 24. p. 223.  That there is a cessation from works required of Christian people (under the Gospel) upon all days of their public worship and assemblies: for Nature herself, saith he out of 
h Natura dictat aliquando vacuam diem quieti. Gers. de decem Precept.  Gerson, teacheth all men sometimes to rest from their own employment, and to spend that time in the praises of God, and prayers to him: for, as 
i Ibid. cap. 24. pag. 223.  he very well saith, to attend Gods public worship, and at the same time to follow our own employment, are incompatible, and imply contradiction.  
And that's enough to qualify the Lords day, or Sunday for the title Sabbath; which he implicitly yields, when upon that ground he saith, 
k Ibid.  The Turks, nay, the Indians have their Sabbaths.  
Thirdly, Whereas he saith (as by way of distinction of the old Sabbath of the Jews, from that day which Christians celebrate) that it was memorative of things past, and sigurative of things to come: I answer, That that cannot confine the name Sabbath to their day, nor restrain it from ours: for in the former of the two we have as much interest as the Jews, for we are to remember Gods finishing his works in six days, and his resting the seventh, as well as they, and to have a grateful memory of the benefit of creation as they had; and we need such a remembrance so much more, as we are at more distance from it: and for the later, we build not the title upon a figure, (which is but a feeble and sandy foundation) but upon the letter or sense already confessed, which is firm and solid.  
Fourthly, For that he saith, That the name Sabbath is no more moral, and to be retained in the Church, than the names Priest, Altar, and Sacrifice; we will him to remember what elsewhere he hath said, viz. 
l Mr. Ironside quest. 6. cap. 25. pag. 231.  That there is a rest which is eternal and moral to all days of public and solemn worship; if so, the name Sabbath may be eternal, and reach as fare as the thing itself.  
And whereas he saith, That rest, to the Jews, was an essential duty, (i. e.) of itself, and in its own nature, without reference or public worship, which he denyeth to the Christians weekly holiday: I answer, That the question is not here, whether the Jews were more restrained from labour then the Christians; but whether there be not so much rest required now, both in respect of public duties, and of private, (which require also cessation from outward works) as that our Sunday or Lords day hath thereby a better title to the name Sabbath, than Saturday hath, which hath been long ago deposed from the dignity of an holiday, and made an ordinary workeday.  
Lastly, For the names Priest, Altar, and Sacrifice, I persuade myself he will not deny the name Priest, since he took orders under that name, and doth under that name officiate according to the Liturgy of the Church of England, which he will not say is rather Jewish then Christian, Legal then Evangelicall: and for the words Altar and Sacrifice, I remit him (if he doubt of them) to be resolved by the late Treatises, wherein both the Names and Things are busily discussed: only I will say (by way of answer to his comparison) that since we have a literal Rest of a weekly recourse, and not literal Altars and Sacrifices, the name Sabbath thus may be retained under the Gospel, though the names Priest, Altar, and Sacrifice be abolished.  
But, saith 
m M. Ironside quest. 3. cap. 13. pag. 125.  Mr. Ironside, the day is to be named not from the nature of things done; but from the quality of the person to whom they are intended; and therefore not Sabbath, but Lords day.  
I answer, The Antecedent is subject to exception many ways.  
First, The chief holidays in the old Testament were nominated from the things done, and not from the quality of the person to whom they were intended; as the Passeover from the Angels passing over the houses of the Israelites in Egypt, without hurt: 
Exod. 12.25.  the feast of Trumpets from the solemn sounding of Trumpets at it: 
Levit. 23.  
Levit. 23. Deut. 16.  the feast of Tabernacles from the tents and booths wherein the people lived in the Desert: and (which more punctually meets with this objection) their weekly holiday had its name, not from him to whom it is dedicated; but from Rest, the duty of the day enjoined.  
Secondly, In the Christian Church, his rule of denomination doth not hold, for we call one holiday dedicated to Christ by his Birth, another by his Circumcision, another by his Ascension, (which are the things done on the day) not by his name only to whom they were dedicated.  
If it be said, when we speak of the Nativity, we understand the Birth of the Lord, and so also the Circumcision of the Lord, and the Ascension of the Lord; I grant we do so, and so when we say the Sabbath, we may mean (as in the Commandment is expressed, the Sabbath of the Lord, or to the Lord.  
Thirdly, That the names of days should not be taken from the quality of the person only, to whom they are intended, is plain by the feast of Pentecost, so called from the number of the days betwixt it and Easter: and the name of the Lords day called from its order (by the Evangelists, and the Apostle Paul) the first day of the week; and by the Ancients the day of light, from illumination at the Sacrament of Paptisme; and the day of Bread, from the Sacrament of the Lords Supper administered every Lord's day, as 
n Mr. Ironside, quest. 3. cap. 13. p. 124, 125.  Mr. Ironside himself hath observed.  
Fourthly, If the names of holidays should be taken from the quality of the person to whom they are intended, as because our weekly holiday is intended to the honour of the Lord, it must be called the Lords day; then all the holidays which are named by the Saints, should have their names from their Lord: for, though the portions of Scripture read on them concern their lives and deaths, the honour and service of the day is directed and intended not to them, but to the Lord; yea, all holidays of both Testaments are days dedicated to his honour; by that reason then all must be called the Lords days: and so names that should be given for distinction, would turn to confusion. Thus much for the first Reason for the name Sabbath, as applied to the Lords day, or Sunday; which were more then enough, if there had not been much more than there was need and cause objected against it; but the rest we shall contract into a narrower compass.  
The second Reason why our weekly holiday may be called Sabbath day, is this: Reas. 2 It is confessed by all (that are not branded with the note of heresy) that there are ten Commandments to us Christians, as well as to the Iewes; and that the fourth Commandment is one of the ten, and requireth at least the assigning, or setting apart of some time to religious rest; and that by virtue of these words, Remember the Sabbath day, to keep it holy: that time than which the Church keepeth (as in obedience to that part of the Commandment expressed in the letter of the law by the name Sabbath) may, or rather must be called by that name. By that word Sabbath, in that Commandment, as 
o B●. Andr. his Serm. the Natic. pag. 37.  Bishop Andrew's said of the words [which shall be] we hold; and though we say not (as he farther addeth) it is our best tenure, yet a tenure it is, which we must not let go, but we must, as he said of the word [
p Idem. In his second Serm. of the Nativ. pag. 15.  nobis] make much of it, for thereby our tenure and interest groweth up to a further degree of assurance and evidence.  
Thirdly, Reas. 3 
q B. Hall, dec. of Ep. 6. epist. 2. p. 384.  Bishop Hall saith, The son of righteousness rising upon that day (called the Lords day) drew the strength of that mor all Precept unto it: for all the virtue and vigour of it is vanished from the Jews Sabbath, so that it remaineth a mere working day; and if so, the title of Rest surely did not stay behind it, but with the strength was transferred to the day for which it was changed.  
Fourthly, Reas. 4 It is enough to gain a title from one thing to another, to possess the place as Successor upon the decease, and in stead of another; as the Christians Lords day by the ordinance of the Lord himself, as 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanasius de Sement, Tom. 1. pag. 835. Edit. Graecolat. Commelian. Ann. c 10.10 c.  Athanasius saith, succeeded the Jewish Sabbath, whose name it may have (in that respect) if there were none other reason of more weight.  
Here it will haply be objected, that so one might call Baptism by the name of Circumcision, and the Lords Supper by the name of the Passeover (for these two Sacraments of the new Testament succeeded those two of the old) which were to bring in a confusion of terms and times, and so in part to incur the scorn which the 
f Bish. of Elie his examinat. of the Dialogue. pag. 85.  Bishop of Elie putteth upon his Dialogist, for his Argument drawn from the succession of the one day to the other.  
I answer; Howsoever the Argument of the Dialogist succeed (which we have nothing to do withal at this time) we shall easily shake off this slight exception, thus:  
First, We do not ascribe the proper name of the old Sabbath to the Lords day (for we do not say Saturday is Sunday, or the Lord's day) but that name which is common to them both, and wherein the one by a real right and congruity of sense succeedeth the other, and that is the name Sabbath, signifying Rest, which belongeth to them both; and that is not, as if one should call Baptism Circumcision, or the Lord's Supper the Passeover; but as if we should call them Sacraments and Seals of the Covenant, in which respect the later have both the authority and appellation of the former.  
Or, as if one should say, Doctor White succeeded Doctor Buckeridge, Bishop of Elie, therefore he hath the Title and Authority of the Bishop of Elie, though he be not called by his Predecessors Christian, or surname in particular; he saith indeed, 
t Examinat, of the Dialogue, p. 63, 69. marg.  That the fourth Commandment appointed a particular fixed day, to wit, Saturday; but if that were true, (which I deny) he cannot say the word Saturday is named there; and if it were, we would not take that, but the name Sabbath for the true title of the Lords day, against which no just exception hath yet been taken, nor in truth can be.  
And for a second Answer (which, in regard of the ground of it, it will not become a Bishop to slight) we may say, That upon a substitution of one thing in the room of another, it is not unusual (in our Church) to assign the name, as well as the place, to that which is substituted: for a parcel of Scripture is called by our Church the Epistle, though it be not taken out of those writings which are properly so called● but out of some book 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 Monday 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.      Prophecy, or 
″ Hist. Acts ch.. 

1. 

ver. 1. On Ascension day.  
ver. 15. On Saint Mathias 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 Monday 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 Peter's day.  
13. v. 26. On Tuesday in Easter week.    History, as in the Service of divers Sundays and Holidays in the year, according to the Catalogue in the margin; because it is read in the place, and standeth in stead of the Epistle.  
And thus 
u M. Brab. defence p. 600.601.  Master Braburne will allow the Lords day, not only the name, but the honour of a Sabbath, viz. as in the room of the old Sabbath, for a time, and for its sake.  
Fifthly, Reas. 5 we have already shown (out of chrysostom of old, and Jos. Scaliger of late) that the other holidays of the Jews, which were not weekly, are called Sabbaths; and 
* Doctor Heul. 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 less: and if they (when the seventh day's 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 less in any other day of the week, that may give it a better right to the title Sabbath, than the Lords day hath.  
Sixthly, Reason 6 
z There is a Sabbath or rest from sin, D. Heyl. Hist. of the Sab. part. 2. c. 5. pag. 157.  Doctor Heylin alloweth the name Sabbath, to be given to cessation from sin; why then not rather to rest from labour? Since this is literal and proper, (as the law of the Sabbath requireth,) that metaphorical 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 Andrew's (observing of the world [day] taken sometime figuratively, for the whole time of man's life, and sometimes properly and literally, as in our ordinary speech, for the seventh part of the week) maketh his choice of the sense which consenteth with the letter, and leaveth the figure.  
Add hereunto a further latitude of the word Sabbath, (allowed by 
b Mr. Broad in his 3d. quest p. 5.  Master Broad) and therewithal a greater liberty for the use of it to Christians, which is, That the Kingdom of heaven and the Sabbath have one common name; and yet, saith he, 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 be less betwixt day and day, rest and rest, in observation of Jewish and Christians holidays (which cannot reasonably be denied) the same name may be attributed to their holiday and to ours, especially by turns; to theirs while it was in force, to ours since (that being put down) it hath obtained the honour of the day.  
Seventhly, Reas. 7 Doctor Heylin again (notwithstanding his exceptions both against the name, and thing itself noted by the name) takes the name Sabbath to be an honour; where he saith, that the new Moons were not honoured with that title in the book 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 than, as 
d D. Pockl. Visit. Serm. p. 20.  Doctor Pocklington held, a deformed vizard on the face. And if the Lord's day have gotten the honour of the Jews 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 proofs, 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, Do not they, saith he, usually call Sunday, or Lords day, the Sabbath? And if it be vulgarly known and called by that name, the rule is, We must speak with the vulgar, and think with the wise. Master Ironside, by way of exception to this (virtually I mean, not expressly, for he 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 years, is easy to determine: wherein he implieth, that the first, and best, and most Christians forbear the name Sabbath, and use rather the word Lords day; therefore the name Sabbath must cease, as savouring both of novelty and schism.  
Whereto I answer, for the present, that all the four Evangelists note the day we celebrate by the name of the first day of the week, and only 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 schism, which we shall more clearly & 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 took the name Sabbath otherwise, from the beginning of the world till the year 1554. then for Saturday, observed by the Jews.  
USe of speech (which for the name Sabbath, as applied to the Lords day, hath for our age been 
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 loquendi 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 fare, as to speak amiss, that they may be understood aright: so did 
d Ossum, sic enim potius loquamur; meliùs est ut reprehendant nos Grammatici, quam non intelligant populi. August. enarrat. in Psal. 138. tom. 8. part. 2. p. 871, 872.  S. Augustine, when he said 
e Ib. in Psal. 36. part. 1. p. 358.  ossum for os, and foenerat for foeneratur, as being desirous rather that Grammarians should reprehend him, then that the people should not understand him; and among us many learned men use to say with the vulgar, 
f The words Chirurgus and Apostema are so englished by Cooper in his Dictionary.  Surgeon for Chirurgeon, and Impostume for Aposteme; and there be many more words of this sort.  
But for the name Sabbath (there being such sufficient reasons to set it as a title upon the Lord's day) when the more judicious make use of it in that sense, they may well be conceived to do it, not as complying with the erroneous dialect of the common sort, but as guided to it, by reason as well as by use.  
And for such as have so taken it, or the conjugate to it (which is the same in sense) we may mention divers of eminent place, both of ancient and of later times; as first Ignatius, the Disciple of Saint John the Evangelist, who, having spoken against the manner of the Jews spending their Sabbath in sensual jollity, excessive feasting, dancing, and other revelling, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. ep. ad Magnes. pag. 57  adviseth Christians, every one of them to sabbatise, or keep the Sabbath spiritually, that is, rather to bestow the time in religious delights, then in carnal contentments.  
If any one except, and say, that he meaneth this of the Jewish Sabbath day, which in his days, and a good while after, was kept holy with the Lords day; we may thence infer, that if Ignatius could brook the observation of saturdays rest without any fear of Judaisme, when that day was to give up to the Lords day, the holiness and honour of a weekly holiday (which necessarily requireth both Rest and Religion) he would not have made scruple to call it the Sabbath. 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. as it is forecited cap. 13. lit ●  Athanasius.. hath a sentence, from whence we may derive the like inference for his opinion of the name Sabbath, with reference to the Lords day; The Lord hath changed the Sabbath day, saith he, into the Lord's day: Whereof, saith 
i D●. Twisse, in a MS. of the Sabbath.  a learned Doctor of our Church, what can be the meaning, but that the Lord himself hath, now in these times of grace, made the Lords day to become our Christian Sabbath? So that, upon the change, the Saturday is not what before it was, a day of rest; but the Lords is so, as before it was not.  
And if the holy rest of Saturday be translated to the Lords day, shall not the name that is answerable to the nature of it, pass along with it? If more express and formal Testimonies be expected, (for these are but employed, and virtual evidences) we find 
k Origen in Numb. cap. 28. Hom 23. tom. 1. pag. 259.  Origen in his three and twentieth Homily upon the book of Numbers, expressly applying the name Sabbath to the day set apart for Evangelicall devotion.  
Ob. 
l Dr. Pockling. Sunday no Sab. pag. 16.  But it will be said, he addeth the word Christian to it, calling it not simply Sabbath, but the Christian Sabbath.  
Ans. Let them allow of the name Sabbath, and we will not stick with them for the title Christian, if (for distinction sake, and to prevent misprision) there be any reason to make that addition; but where the word will be readily referred to the right day, without another to explain or restrain it, it is needless to add it.  
Ob. Here Doctor Pocklington, to extenuate this Testimony, saith, 
m Dr. Pockl. Sunday no Sab. pag. 19  That Origen his Christian Sabbath is not kept on Sunday only, but every day in the week; he meaneth (I suppose, according to the conceit of divers of the Ancients) a Sabbath consisting in cessation from sin, and sanctity of life. Christ (saith he out of Origen) is our Christian Sabbath, and he that lives in Christ, rests from evil works, and worketh uncessantly the works of Justice.  
Answ. This is no contradiction to that we have said, but a concession of much more than we demand; Christ himself, saith Doctor Pocklington, and every day (in regard of the holy life of a Christian) might be called a Sabbath: If so, the Lords day, which was ordained, and must be observed with more general and solemn holiness, and with more rest and cessation from worldly affairs, (for holiness sake) might much more be called a Sabbath. In the Latin Fathers, the name Sabbath in this sense may also be observed.  
I will give some instances, as in 
n Nos octava die, quae & ipsa prima est, perfecti Sabbati festivitate laetamur. Hilar. Prologue. in Psal. oper. p. 335.  Hilary; Upon the eighth day, which is also the first day, saith he, we rejoice in the festivity of a perfect Sabbath.  
Whereby we are to understand, not an every day's Sabbath, in forbearance of sin; but an especial sabbatizing above other days, as in the celebration of the Lords day, by cessation from works of the week days, and exercise of religious duties belonging unto it, which he calleth the eighth day (though it have a weekly return in the number of seven) because in the first observation, counting on beyond the Jewish tale of days, coming next after their seventh, that maketh the eighth.  
To this purpose we may produce Saint Augustine 
o Observa diem Sabbati, non carnaliter, non Judaicls deliciis, quae otio abutuntur ad nequitiam. August. enar. in Psal. 32. tom. 8. part. pag. 242.  in his enarration upon the 32. Psalm, where he exhorteth to observe the Sabbath day, not carnally, with Judaical delights, for they abuse their Rest, etc. And in his 
p Observa diem Sabbati, Magis nobis praecipitur, quia spiritualiter observandum praecipitur; Judaei enim serviliter observant diem Sabbati, ad luxuriam & ebrietatem. August. Tract. 3. in Johan. 1. tom. 9 pag. 30.  fourth Tract upon S. John, We Christians, saith he, are more strictly commanded to keep the Sabbath, than the Jews; for we are to keep it spiritually, they keep it carnally, in luxury and drunkenness▪ which, in the readiest construction of the words, must run thus: We Christians are more strictly commanded to keep (not the Saturday Sabbath, from which we are discharged Col. 2.16. but) our Christian Sabbath, than the Jews keep their Jewish Sabbath: If then we be commanded to keep a Sabbath, we must have the thing, and the thing may have the name that belongeth to it, and that name properly is Sabbath.  
There is another allegation for the name Sabbath taken out of the 251. Sermon de tempore, in Augustine his name, which I forbear to urge as his, because the 
q B. of Elie in his Examinat. of the title Dial. pag. 107.  Bishop of Elie, in his Examination of the Dialogue of the Sabbath, taketh exceptions at it, when it is brought in to this purpose, and showeth some reasons why it should be supposed to be none of his, but of a later time; and if it be none of Augustine's when it is so cited, it was none of his when himself cited it in his name, and as his, as he did in his 
r B. of Elie in his Treat. of the Sab. pag. 110.  former Treatise of the Sabbath  
After Augustine, and as a near follower of his, both in tract of time, and tractates of doctrine, we may note Prosper Aquitanie, who in his sentences collected out of 
s Sententiae ●ine dubio sunt Augustini, sed collectae à Sancto Prospero. Bell. de Eccles. script. pag. 185.  Saint Augustine, saith, 
t Malè celebrat Sabbatum qui ab operibus bonis vacat. Prosper. Aquitan. sent. 114. ex Aug. tom. 3. part. 2. p. 1402.  that such celebrate the Sabbath in an ill sort, who make it a vacation from doing good. In which words he virtually alloweth of the celebration of a Sabbath, both for name and thing: If the like exceptions be taken at these Testimonies, out of Augustine and Prosper, to those that have been noted before, concerning the saying of Ignatius, the like answer may be here returned, which there was made.  
By such authorities as these (whereof I forbear some, being to bring them in upon another occasion) I desire not to make show, that the Ancients did always use to call the Lords day by the name of Sabbath, as some 
u See B. White his treat. of the Sab. pag. 201.  have said, or for the most part; for no man can prove that. And it is evident, that in their Idiom it is more frequent and familiar to call the weekly holiday of the Jews, the Sabbath, and the Christians weekly holiday Lords day: but to observe, that they did not condemn the name, as in application to the Lords day, nor forbear it so constantly as some (especially Doctor Pocklington) have said, nor upon such conceits, as he and some others have imagined, but upon some considerations which appertained to their times, and not to ours: as I shall seasonably show in answer to another objection, when it crosseth my way.  
Now I will descend from the Primitive Church downward, where the Doctor may find his Assertion gain said by a Synod of Bishops, and other Prelates, collected by 
″ Fox Mart. pag. 128. edit. 2.  Cuthbert Archbishop of Canterbury, about the year 747. in which, among other Ecclesiastical matters, it was decreed, that the Sabbath day (and by that was meant the day we now keep holy) should be reverently observed. And in 
x M. Fox, Ib. Dies Sabbati ab ipsa diei Saturni hora pomeridiana tertia, usque in Lunaris diei diluculum festus agitator. Sr. Hen. Spelman de council. etc. cap. 5. an. Christ. 967. pag. 445.  King Edgar's days, ann. 959. the Christians weekly holiday was by a decree, under the name of the Sabbath, measured out from Saturday at three of the clock in the afternoon to Monday morning.  
Against this Decree of King Edgar, 
y D. Heyl. hist. part. 2. cap. 7. pag. 216.  Dr. Heylin objecteth, that though the Decree in Latin have the word Sabbath, in the Saxon copy it is only [Heald] which signifieth holiday; which maketh nothing against our present observation (unless he had showed that the Latin edition of that constitution was much later than the Saxon) and not a little for it; Because,  
First, They that penned the Latin, in likelihood were more learned, and so the better able to judge of the fitness of the name, than they that penned it in the Saxon language; for it requireth less ability to speak a native tongue, or to understand or translate a learned one, then to pen or speak it.  
Secondly, As the Latin is a more learned language, so it is more general, especially in the Christian world, where the celebration of the day so named is received; and so it implieth, either that the word was usually understood, or that they would have it commonly taken in that sense. And whereas the 
z D. Heyl. Hist. Sab. part 2. c. 7. pag. 216.  Doctor saith, There is only Heald or holiday in the Saxon Decree; he implieth holiday to be less than Sabbath, whereas Sabbath (in a mere Grammatical sense) signifieth less than holiday, for so Sabbath signifieth rest, and no more: and so the 
a Levit. 25.2. & chap. 26.34.  earth hath its Sabbath, when it is not tilled, and the 
b Otium est Sabbatum Asinorum. Bish. Downam in his Analys. of the ten Commandments. Com. of the Sab.  beasts their Sabbath, when they are not toiled; whereas the holiness of the holiday belongeth to us as we are 
c Sanctius his animal, mentisque capacius altae Deerat adhuc & quod dominari caetera posset. Ovid. Met. l. 1.  men, and much more as we are 
d Ephes. 1.4.  Christians: yet I confess, where both names are in use, so distinguished, that the Sabbath standeth for the Lords day, and holiday for other days ordained for religious exercises, the name Sabbath is of more and better importance than holiday is; but that maketh nothing for the Doctor's purpose.  
In the Laws of 
e Fox Martyr. tom. 1. p. 1017▪ col. 2. edit. ult.  Canutus, anno 1016. there was a constitution like that in King Edgar's time, concerning the Lord's day by the name of the Sabbath, making the measure of it from Saturday noon till Monday morning, which might yet be all one for the measure with the Decree of Edgar, for the ninth hour (which is called nona, or noon) was at three of the clock, which now with us is the third hour after noon.  
Again, 
f Fox Martyr. tom. 1. p. 1017. col. 1.  King Edward the elder, and Gythrum the Danish King, forbidding buying and selling, and all labour upon the holiday of the Christians, make their prohibition of them in the name, not of Sunday, or Lords day, but of the Sabbath.  
And out of 
g Albert. Krantz. Metrap. lib. 4. cap. 8.  Krantzius 
h D. Heyl. Hist. Sab. part. 2. c. 15. pag. 131.  Doctor Heylin noteth of Olaus' King of Norway anno 1028. that taken up one Sunday (on the Lord's day, saith Krantzius) in serious thoughts, and having in his hand a small walking stick, he took his knife and whirled it, as men do sometimes when they are troubled, or intent on business: and when it had been told him, how he had trespassed therein against the Sabbath, he gathered the small chips up together, put them upon his hand, and sit fire unto them, that he might take a revenge upon himself for violation of the divine Precept.  
The matter most remarkable in this story, is his scrupulous conscience and precise severity, for which he is 
k Gloriosissimus Rex Olaus— Christianae Religionis observantissimus inter alia virtutum suarum praeconia, & hoc reliquit exemplum sanctimoniae die Dominico, etc. Albert. Krant. metr. l. 4. c. 8. p. 106.  highly commended by Krantzius; but for 
i Cum die Dominico cogitationibus gravatum, cum gereret animum baculumque manibus reneret, cultello (ut sit) scindulas f●●it,— admonitus ab astante (per jocum) de violatione Sabbati, non leviter in se punivit admissum, scindulas collegit diligentissimè, manuique suae impositus, jussit incendi, ut in se ulcisceretur, quòd contra divinum praeceptum incautus admisisset. Albert. Krantz. Metrap. lib. 4. cap. 8. pag. 106.  our present purpose we are especially to note, that that day which Dr. Heylin calleth Sunday, was then called the Sabbath.  
Ob. He saith, the King was told [by way of jest] that he had trespassed therein against the Sabbath.  
Ans. So it might have been in jest, if the party had used another name (whether Lords day or Sunday) and in using the name Sabbath rather then either of them, it is most like that was a name rather of common use, then of special choice to break a jest withal.  

l D. Heyl. Hist. Sab. part. 2. c. 5. pag. 158, 159.  He addeth (for the year 1120, the time of Rupertus) an observation of one Petrus Alphonsus, calling the Lords day the Sabbath of the Christians; but (saith he) he meant none otherwise, than the feast of Easter is called the Christian Passeover; for which he bringeth nothing out of that Author that may be a just ground for such a gloss. And on the contrary, it may be said that there is a Sabbath or Rest, according to the letter confessed, in the observation of the Lords day; but the word Passcover was figurative (even to the Jews) after their coming out of the Land of Egypt: much more is it so to Christians since the coming of Christ.  
Besides, he bringeth in one John de Bury, Chancellor of the University of Cambridge (about the later end of the reign of King Henry the eighth) affirming, That every day designed to divine service, might be called Sabbath; which seemeth also to be the judgement of Bernard, who expounds the fourth Commandment thus; 
m Observa diem Sabbati, quod est, in sacris feriis te exerce, quatenus per requiem praesentem discas sperare aeternam. Bern. super salv. Regina, Serm. 4. col. 1744.  Observe the Sabbath, that is, Exercise thyself upon the holidays, that by present rest thou mayest learn to hope for rest eternal. If so, much more may the Lords day be called Sabbath, which hath the pre-eminence of other days, as the old Sabbath had, every week throughout the year; and not only once a year, as Easter, and other holidays, which have (in an anniversary revolution) one turn, and no more.  
We need say no more than this to confute the fond and new found conceit of Doctor Pockl. concerning the novelty of the name Sabbath: wherein also 
n D. Heyl Hist. Sab. part. 2. c. 8. pag. 269.  Dr. Heylins' negative observation (That a Sabbath day was not heard of in the Church of Christ forty years ago) is disproved; for, a day of cessation from worldly works for religious duties (which indeed is a Sabbath) hath been in use in the Christian Church in every age since our Saviour ascended; and the name Sabbath hath been often and answerably applied to the thing, as hath been showed.  
And if the Doctor said right touching the late time of the Sabbath, and made a true return by his 
″ Search we did with all care and dil gence, to see if we could find a Sabbath in any evidence of Scripture, or Writings of the holy Fathers, or edicts of Emperors, or decrees of Counsels, or finaliy, in any one of the public acts and monuments of the christian Churcl; but after several searches made upon the a●ias and the pluries, we still return, non est inventus. So in the second page of his Epist. to the Reader, before the second part of his Hist. of the Sabbath.  non est inventus, for the fore going ages, he gave a wrong Title to the second part of his History, when he called it The History of the Sabbath from the first preaching of the Gospel to these present times: for, if there were no Sabbath day heard of from the beginning of the Gospel until forty years since, he should rather have called it for that time the History of no Sabbath: And albeit it be as strange to write an History de non ente, or of a mere nullity, as it is untrue that there was no Sabbath all that while; yet such a Title had been (though more contradictory to the truth) more correspondent to his own tenet, which with greater desire, and more diligent endeavour he striveth to defend; yet haply, as the truth in his conceit, and so without any contestation against his own conscience: I will yet think so charitably of him; and if he had done so by others, it had been better both for them and him.   

CHAP. XV. Royal and reverend Authority for putting the name Sabbath upon Sunday, whereby it is cleared from schism, as well as from novelty.  
THat it is no novelty to call the Lords day or Sunday by the name Sabbath, we have proved in the precedent Chapter by sundry Testimonies, all of them of much ancienter date than the year 1554. designed by Dr. Pockl. for the first use of the word in that sense.  
And for the time since, which is long enough to gain allowance to a word (especially such a one as hath congruity of reason to the thing whereto it is applied) we can name Authority for it, sufficient to over sway any thing that he hath said against it, and to clear the use of it from schism, which the same Doctor Pockl. hath objected against it.  
1. The Book of 
a Homil. of the time and place of prayer, pag. 102.164. twice, & p. 166. twice. The Author of the Dialog. betwixt A. and B. reckoneth ten times, edit. 2. p. 25.  Homilies, ratified by the Royal Authority of three Princes, and by subscription of all the conformable Clergy in their several reigns, calleth the Lord's day the Sabbath divers times.  
2. King James in his 
b Apud D. Bound on the Sab. l. 1. p. 268, 269. And D. Heyl. Hist. Sab. part. 2. p. 257.  Proclamation against profane sports, dated at Theobalds', May 7.1603 giveth to Sunday, or the Lord's day the name of Sabbath: and in his second book of his 
c K. James Basilic. Dor. lib. 2. pag. 164.  Basilicon Doron, having spoken of the lawfulness of recreations, he concludeth with a proviso, that the Sabbath be kept holy, and no unlawful thing done therein.  
3. 


1639. 

1. For the Town of Weedenbeck.  
2. For John Cheny of Leftwich in Cheshire.  
3. For Walker in Yo●●shire.    
1631. 

4. For Riddl●hur●● of Dav●nh●m in Cheshire.  
5. For the Town of Yaxall.  
6. For William Small of Cletham.    
1632. 

7. For Richard Wood of Ha●ton.  
8. For East and West Rebford.  
9 For Mariners of H●lb●i●.  
10. For Amos Bedford, a Minister in Lincoln shire.  
11. For Thomas Wilson of old Whitingham in Cheshire.    
1633. 

12. For Underhill in Shropshire.  
13. For one Hubie in Yorkshire.  
14. For Roger Postern of Salop.  
15. For the Town of Stone in Staffordshire.    
1634. 

16. For Lincolnshire poor.  
17. For the poor of Ha●lscot in the County of Salop.  
18. For John Jackson of Langer in Nottingham shire.    
1635. 

19 For Port Patrick and Doneghday in Scotland.  
20. For Broughton of Southampton, where the Church, Parsonage house, and Schoole-house, etc. were burnt.      K. Charles (our gracious Sovereign that now is) in his Briefs (appointing the time for collections under his broad Seal) setting down the day when they shall be made, nameth it the Sabbath day, whereby it is plain, he meaneth not Saturday, but Sunday; and so (which is directly against Dr. Pockl. his tenet and title) that Sunday is a Sabbath. The most that I have seen (until the year 1636.) have directed to our weekly Holiday under the name Sabbath. For intimation of the frequency of that word in the sense wherein we take it, I have made a List of twenty Instances of Briefs for this County of Cheshire within these few years, and noted them in the margin, not doubting but there have been many more, both within it, & without, which have not come to my view. And I doubt not, when the truth upon impartial trial hath broken through all clouds of contradiction (as certainly it will do) but the name Sabbath will outshine the name Sunday, and be again received into the stile of the King's Briefs, as formerly it hath been.  
4. The Reverend Bishops of the Land, in the 
d Confer. at Hamp Court, p. 44 and 45.  Conference at Hampton Court (as conscious of the lawful use of the word Sabbath day for Sunday) when Doctor Reynolds desired a reformation of the abuse of the Sabbath, before his Majesty that late was, and themselves, gave a general and unanimous assent thereunto, none of them (for aught appeareth in the Book) taking exception that he called the Lords day by that name. And howsoever the name of the Lords day be more usual in their Ecclesiastical Courts for our weekly holiday, than the name Sabbath day is: yet that they condemn not the use of it, is plain by the seventh Canon, wherein they prescribe the use of the Register book upon every Sabbath day.  
In the Latin edition, I confess, the words are diebus Dominicis, and not Sabbath: and there might be reason for it, because in Latin the word might be more ambiguous, that tongue being more general, and reaching haply to such places as yet have both the Saturday and Sunday in honour and use for the exercise of Religion: yet had it been Sabbath in the Latin also, it had been no prejudice, but rather an advantage to the truth, if withal it had been understood to be meant, not of the old Sabbath, but of the new.  
Besides, they meant, no doubt, by using the name Sabbath in the Canon in English, to show the lawful use of that word, as well as of others, by which the same day is signified unto us; and if the Latin be of more authority than the English, which in some respects may be so, as before hath been observed, we can quote a Latin Book of good authority for it; it is the Book called Reformatio legum Ecclesiasticarum, which, mentioning the observation of our religious rest, doth it under this 
e Praecipuus Sabbatorum cultus, Reform. Leg. Eccles. fol. 18. b.  Title [the principal celebration of the Sabbath.]  
The high Commissioners (of whom the Archbishop of Canterbury is chief) are in Ecclesiastical authority next to a public Synod; and of their indifferency for the use of the word Sabbath, as well as the word Sunday or Lords day, may appear by the recantation enjoined by them to John Hethrington▪ wherein he was to 
f The Sermon called the White Wolf by Steph. Denison, preached at Paul's Cross the same day. pag. 34.  disavow that which formerly he had delivered, viz. that the Sabbath day or Sunday, (which we commonly call Lords day since the Apostles time) was of no force, and that every day is as much a Sabbath day, as that which we call the Sabbath day, Lord's day, or Sunday; and in these terms he was to publish it at Paul's Cross, Febr. 11. 1627.  
If it be needful to add particular testimonies for calling Sunday by the name Sabbath, (and such scandalous invectives as some have made against it will not suffer it to be superfluous) we may note by name divers Reverend Bishops, who take the word Sabbath in that sense: as to begin with Bishop Latimer, (whom 
g D. Pockl. Visit. Serm. p. 28, 29.  Doctor Pocklington brings in expressly, with other Bishops unnamed, as a godly Prelate, and well affected to the godly discipline of the Church, and he was besides that a Martyr) 
h B. Latimer.  he, in his Sermon upon the Gospel, of a King that married his son, after he hath cited the story of the man stoned for gathering sticks upon the Sabbath day, hath these words, 
i Bish. Latimer in his Sermon upon the Gospel, of a King that married his son, preached an. 1552. as the title showeth, sol. 188. p. 1.  Which is an example for us to take heed, that we transgress not the law of the Sabbath day; and a little after he addeth, These words pertain as well to us at this time, as they pertained to them in their time; for God hateth the dis-hallowing of the Sabbath as well now as then, for he is, and still remaineth the old God, he will have us to keep his Sabbath as well now as then; for upon the Sabbath day God's seede-plow goeth, that is to say, the ministry of the Word is executed, for the ministry of God's Words is Gods plow.  
In which few lines he calleth the Lord's day Sabbath, no fewer than four times: he calleth it Sunday also, I confess; but that is nothing to this purpose, since the name Sabbath is in question, not the name Sunday, which we have treated on before, and proved to be lawful. 
k Archb. Whit. Ans. to T. C. p. 578. or 758.  Archbishop Whitgift was after him in time, though above him in degree and dignity of the Church, and he, translating a Testimony out of Justin Martyrs Apology, turneth dies solis into the Sabbath day. 
l B. Babington.  Bish. Babington, sometimes his Chaplain, was Bishop of Worcester in the late Queen's reign, (as Bishop Latimer was in King Edward's days) a venerable Prelate, and a frequent and famous Preacher; and he useth the same name of the same day, 
* B. Babington in come. 4. p. 72. printed 1594. in 4th.  we plainly see, saith he, what day the Apostles celebrated, and met upon, having their solemn Assemblies, namely on this our Sabbath; and it addeth also further strength to this, that Saint John, in his Revel. calleth this our Sabbath day, the Sunday, Dominicumdiem: and afterward (having set down some general duties of the day, saith he) 
m Ibid. p. 74.  These things are not to be done only on the Sabbath day, but every day, even all our life long.  
So doth that renowned and so admired 
n Sacratissimus antistes, Lancelotus Andrew's, linguarum, artium, scientiarum, humanorum, divinorum omnium, infinitus Thesaurus, stupendium ora●ulum, etc. So in the Title page the second edition of his Sermons.  Bishop of Winchester, Bishop Andrew's (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, he saith, 
o B. Andrew's his 3d Sermon on the Resurrection, p. 406, 407.  Though they feign would have been embalming him, yet not with breach of the Sabbath, their diligence leaped over none of God's Commandments for haste; no, not this Commandment, 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. he saith thus, 
p B. Andr. his Serm. Acts 2. vers. 2, 3, 4. pag. 595.  We are this day, besides our weekly due of the Sabbath, to renew, and to celebrate the yearly memory of the sending down of the holy Ghost. And even there where he set himself most seriously against Judaical opinions, viz. in his Speech against Mr. Traske, in the Star-chamber, he saith thus, 
q Ibid. In his Speech to the Star-chamber against Master Tracke, pag. 72, 73. and this name new Sabbath he hath (if the Author 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 we are a new creature, a new creation by him, and so to have a new Sabbath▪ if a new Sabbath, than not no Sabbath, as Doctor Pocklington would have it. And the Bishop meaneth by that the Lords day, which he maintaineth against Master Traske, who stood for Saturday the Sabbath of the Jews.  
Bishop Alley (Bishop of Exeter, in his Book called, The poor man's Library, printed Anno 1560.) speaking of the due observation of the day we celebrate, saith: 
r Bish. Alleys Poor man's Library, miscelan. praelect. 5. fol. 143. p. 2.  All Governors and Householders offend against this precept, if they do not their diligence to retain 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, etc.  
Bishop King (not long since) Bishop of London 
Bishop King.  (who in his time was accounted a very venerable Prelate, and always well affected to the Government of the Church, before himself was made a Governor of it) in his Lectures upon Jonah (of several impressions) useth the name Sabbath divers times for Sunday, or the Lord's day; as in his sixth Lecture (where he reproveth careless, dissolute, and ill disposed persons) he saith, 
f Bishop King. lect.. 6. p. 90.  They love the thresholds of their private doors upon the Sabbaths of the Lord, and their benches and alehouses, better than 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 idleness, sleeping, walking, rioting, tippling, bowling, dancing, and what not: I speak what I know (saith he) upon a principal Sabbath (For if the resurrection of Christ deserve to alter the Sabbath from day to day, I see no cause, but the coming down of the Holy Ghost should add honour and ornament to it) I say, upon a principal Sabbath, etc.  
Doctor Howson, late Bishop of Durham, though a real opposite to the Sabbath in some particulars, was not an enemy to that name (when he 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 think you he would say? if he should see Oratoria turned into Auditoria, Churches into Schools, our Sabbaths and Festivities not spent in cultu latriae, but in hearing of Exercises, as some call it, etc. though he 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 he 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, he still desired to read; and therefore used to crave a copy of his Sermon) was not only 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 Exeter that now is (who hath so decently dressed Devotion and Piety with delicacy of conceit, 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 be necessarily understood in the word Ours: And if so it be not plain enough, see further in his second book of Characters, where part of his description of a distrustful man is this: 
x Lib. 2. Charact. p. 196.  He dares not come to the Church, for fear of the crowd; nor spare the Sabbaths labour, for fear of want; nor come near the Parliament house, for fear it should be blown up.  
I make no doubt, but the Articles of Episcopal 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 whitgift's Articles the word was in the same sense: for, as we have noted before, he turned the word Sunday into Sabbath, in translating a testimony out of Justin Martyr. And sure we are, that Archbishop Bancroft used the word Sabbath for the Lords day four times in his Articles of Visitation, twice in two Articles, viz. 75, 76. whence it is probable, that other Bishops were in phrase and form of speech (for that name) conformable to them: for, in the Province of York (much more in that of Canterbury) it was so, as in our Diocese of Chester.  
Bishop Lloyd in his Visitation, 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 Diocese, Anno 1617. Artic. 11.30.33.39. 
Bishop. Morton.  And Bishop Bridgman in his triennial 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 Schismatical Novelties. To these Bishops of England, I will add two out of Ireland; and so conclude my Episcopal 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 Prelacy) he in his abstract of the duties commanded, and sins forbidden in the Decalogue, treating of the fourth Commandment, taxeth (with reference to our times) those that are mindful of the Sabbath to profane it, who (having extraordinary business) will not bestow any part of the week 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 only, putting on gay clothes, and doing nothing, etc.  
After these reverend Prelates (in number sixteen, whereof four are Archbishops) we will give in the names of some Cathedral Deans and Doctors (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. whitgift's Chaplain, and Deane of Canterbury) and Doctor Donne, Deane of Paul's: The Dean of Canterbury saith, The Sabbath is (as one calls it) God's Schoole-day, the Preachers are his ushers, and the Church is his open School house: which he doth not only 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 do so: If they will follow fashion and example, let them follow the best (scil.) God's example. And again, 
a Ibid. pag. 95.  The duties required on the Lord's day, are principally two, Rest, and Sanctification of this rest: a double Sabbath, rest from labour, and rest from sin; and if there be a double Sabbath in it, it hath a double right to the title Sabbath.  
Doctor Donne, the Dean of Paul's, 
Dr. Donne.  preaching at the dedication of a new Chapel in Lincoln's Inn (where he was Lecturer) speaketh thus; 
b Doctor Donne of Paul's in his Sermon, Jo●n 10. vers. 22. which he calls the Feast of Dedication, at the dedication of a new Chapel in Lincoln's Inn, consecrated by the Bishop of London, anno 1623. pag. 7.  Though God take a seventh part of our time in the Sabbath, yet he takes more too, for he appoints other Sabbaths, other Festivals, and in all the Sabbaths there is still a cessation. He saith not, God took, but takes, in the present tense, a seventh part of our time, not of the Jews only, (though he took it first of theirs): and though he call other Festivals Sabbaths also, the seventh day may have an especial right to the name Sabbath, above the Rest; for so it had under the old Testament, though then there were other holidays, which, for their congruity with it in rest or cessation (for in all Sabbaths, saith he, 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 Jews, saith 
c Ib. pag. 10 of his dedication Sermon.  he, and to them he enlarged his Sabbaths, and made them divers. And to the same purpose he speaketh in his Sermon on the 10. of John, As God taketh the tenth part of our goods in Tithes, but yet more in Sacrifices; so though he take a seventh part of our time in the Sabbath, yet he takes more too, for he appoints other Sabbaths or Festivals.  
There be 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 Festival. 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 be a portion of Sacrifice taken from the 
e Altar Damasc. pag. 666, 667.  Altar of Damascus, where the same observation is made: and concerning Festivals in particular, the Author saith, It was not lawful to fast on a Festival.  
But it may be answered, that though there be difference betwixt the Sabbath, and other days 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 public solemnities (even the Fast of Expiation not excepted) be sometimes called Feasts or Festivals, and so much the Author of the 
f Ib. pag. 666.  Altar of Damascus (not without some apparent contradiction to himself) hath acknowledged. And as the old Sabbath was unto the Jews a day of spiritual delight, for which purpose some cite Isa. 58. (how fitly, we shall note in another place); so is the new Sabbath to the Christians, on which (in 
g Die dominico j●junium nesas ducimus, vel de geniculis adorare. Tert. de coronmilit. c. 3. tom. 2. pag. 747.  Tertullia's time) it was held a great offence to fast; and in all times when the Sacrament of the Lords Supper is administered (which in the Primitive times was as oft as that day returned) it exhibiteth a Feast of the body and blood of Christ, the best and most delicious cheer that can be desired, to him who is rightly prepared to receive it.  
But this only by the way, or rather as an occasional digression out of the way, tak●n from the doubt in the words of the Dean, concerning the Sabbath, from whom we 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 he, but we will not admit him to reign over us: If he will be content with a Consulship, with a Colleagueship, that he and the world may join in Government, that we may give the week to the world, and the Sabbath unto him; that of the day we may give the forenoon to him, the afternoon to our pleasures; If this will serve Christ, we can be content to admit him; but, nolumus regnare.  
To these two Reverend Deans, I will add two worthy Doctors, who are witnesses to the warrantable application of the word Sabbath to the Sunday, and who (though neither Bishops nor Deans) have had the reputation (and not without desert) of very learned and religious men; viz. Doctor John White (brother to Doctor Fr. White late Bishop of Elie) and Doctor Daniel Featly (household Chaplain to the late 
″ Archbish. Abbot.  Archbishop of Canterbury,) Doctor Joh. White, in his answer to the Papists, bragging of the holiness of their Church, and upbraiding of our Church for want of holiness, hath, among other accusations of their courses, these words; 
i D. Joh. White in his way to the true Church. §. 38. p. 210.  And for mine own part, having spent most of my time among them, this I have found, that in all excess of sins Papists have been the ringleaders; in royotous companies, in drunken meetings, in seditious assemblies and practices, in profaning the Sabbath, etc. And again, Papists hold, that it is lawful on the Sabbath day to follow suits, travel, hunt, dance, keep Fairs, and such like: this is that which hath made Papists the most notorious Sabbath breakers that live.  
And Doctor Featly, as he had more occasion to mention the day, and the duties thereof, so he more frequently maketh use of the name Sabbath; as in his Handmaid to Devotion, we find mention of an 
k Dr. Featly Handmaid to Devotion, in the direction for the use of the book. p. 4.  hymn and prayer before the Sabbath; wherein, saith he, the duties of the Sabbath are expressed: and in preparation for the receiving of the Sacrament, there is a confession in these words, 
l Hand maid to devotion, pag. 107.  Thou commandest me to keep holy thy Sabbath, and settest an especial mark of Remembrance upon it; yet I have not remembered to put off my ordinary business: and in the Devotion for the Christian Sabbath, the name is 
m Ib. ● p. 172. ad pag. 200.  often used for the day we celebrate, sometimes with the word Christian joined to it, sometimes the name Sabbath is set without it: and in his volume of printed Sermons, treating on these words, Wherefore God hath highly exalted him, he saith, 
n Dr. Featly Serm. which he calleth Lowliness exalted. pag. 735.  If the rest of God from the works of Creation were just cause of sanctifying a perpetual Sabbath to the memory thereof, may not the rest of our Lord from the work of Redemption (more painful to him, and more beneficial to us) challenge the like prerogative of a day to be hallowed and consecrated unto it? shall we not keep it as a Sabbath on earth for him, which hath procured for us an eternal Sabbath in heaven? And a little after he addeth, 
o Ib. pag. 735, 736.  The holy Apostles, and their successors fixed the Christian Sabbath upon the first day of the week, to eternize the memory of our Lord's Resurrection: and speaking of Easter day, With what Religion, saith 
p Ib. pag. 736.  he, is the Christian Sabbath of Sabbaths to be kept?  
I could lengthen this Catalogue (for the name Sabbath thus applied) with many more names of those whose sufficiency and sincerity is such, that it would little become them that carp most at the name Sabbath in this sense, to teach them how to speak, without corrupting their dialect with the dregs of Ashdod; as of 
q Mr. Hooker Eccles. Pol. l. 5 p. 183. & 385 M. M●son, who wrote of the consecrat. of Bishops, anno 1613. p. 269. Pet. Ramus de Relig. l. 2. c. 6.  Master Hooker with divers others; but that will not need, especially, if we add unto these that which hath been confessed, or rather complained of by 
r M. Brab. in his defence. p. 626.  Master Braburne and 
s M. Dowe his discourse p. 4.  Master Dowe, viz. That the Lords day is usually and vulgarly called and known by the name Sabbath; and then there will be a full answer to Master Ironside his objection, which soundeth as if the name Sabbath, for the Lords day, were a mere mistake of a 
t Mr. Ironside quest. 3. cap. 13. pag. 126.  few private persons of late years: I hope, Kings, Archbishops, Bishops, and Deans, and other eminent Doctors are not private persons, nor they (together with the vulgar) few: and we may yet make them more, by bringing in some of those to bear witness to the lawful use of the word Sabbath for Sunday, or the Lord's day, (being drawn to yield some assent unto it by the force of truth) who otherwise show their great dislike of that denomination.   

CHAP. XVI. Of such as are adversaries to the name Sabbath (as put for Sunday) sometimes assenting thereunto, and using the name in that sense, or yielding that which doth infer it.  
AS first, Master Braburne in his discourse to this Objection (the name Sabbath signifieth Rest: Now on the Lord's day we Rest; therefore we may call it Sabbath day) answereth, 
a M. Brab. discourse. p. 81.  'Tis true, the Sabbath signifieth Rest, and so the Lords day might be called Sabbath day; but yet in no other sense then every common Holiday, wherein we work not, may be called Sabbath day, that is, Resting day.  
We take his concession, for the Lords day to be called Sabbath; but not his comparison: for, as much as that hath more right to the name, which hath a weekly recourse of Rest, then that which cometh but once a year; which himself doth in effect acknowledge, when he so 
″ In his Defence p. 276, 277, 481.  often mentioneth the Lord's day Sabbath, as out of a kind of necessity to express his own conceptions: otherwise (to use his own 
b M Brab. Defence p. 50.  phrase) he would not so often have taken the crown off his King Saturn's head, and set it upon that day, which (in his conceit) is but a common Subject.  
2. Doctor Heylin (notwithstanding what we have before observed of him) appeareth sometimes indifferently disposed to give to the Lords day the name of Sabbath, as 
c Doct. H●yl. hist. Sab. part. 2. c. 6 pag. 182.  where he saith, By the Doctrine of the Helvetian Churches (if I conceive their meaning rightly) every particular Church may destinate what day they please to religious meetings, and every day may be a Lords day, or a Sabbath. If we were to judge of his opinion, by this place, we could not tell which word he liked better, Sabbath, or Lords day, he showeth himself so equally affected to them both, seeming to be the same man, and of the same mind with him, who in another book wrote thus: 
d Pet. Heylin. Geogr. p. 702.  I dare not so fare put my sickle into this harvest, as to limit out the extent of Sabbath keeping, which, commanding us to do no manner of work, doth seem to prohibit us to work for our own safeguard. Wherein he showeth such modesty in himself, and such equity, both to the word and to the thing (which is signified by it) as if he had observed the same throughout his book of the History of the Sabbath, it had neither been so bad, nor so big as we see it is.  
3. Master 
e Mr. Primrose. part. 1. ch. 13. pa●. 73. See also part. 4. p. 302, 304, 305. to the same purpose.  Primrose (though otherwise neither fond nor friendly affected to the Christian Sabbath) is sometimes so facile and liberal in his allowance of the use of the name Sabbath, in the time and state of the Christian Church, as to allow Christian's liberty to keep every day holy, and to say, that all days under the Gospel should be as so many Sabbaths; all the days of the week, and the whole year, should be 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 lawful, and may be also used by such as have their wits well exercised in Scripture, if without superstition, fraud, or scandal. 
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 Commandment, and for ever moral. And if the thing Sabbath be moral and perpetual, and the essence, life, and spirit of the Law (as he saith,) can any one deny the title Sabbath? Master Ironside cannot well do it, who affirmeth this, and that by the express 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 he 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 add, 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 analogical Altar; and when Christ is called the Lamb of God, the Lion of the Tribe of Juda, he 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 Lord's day may be 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 pocklington's Se●mon (though we should not much account of his Testimony, but where it is against himself) there is something (albeit he 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 he 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 mere Idol: The Saturday then, which was the day of Rest unto the Jews, 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 he 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 be 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 own.   

CHAP. XVII. Exceptions against some of the precedent Testimonies alleged 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 Andrew's and Master Hooker, and his brother Doctor John Whites Book 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 styled the Lords day a Sabbath in a mystical or spiritual sense, (that is, a day wherein Christian people ought to abstain from sin) for in this sense they have styled every day of the week (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.  he, into Antiquity, and observed (in the Fathers) their forms of speech, when they treat of the Lords day, and I find it fare different from the usual language of the Fathers, to style the Lords day the Sabbath: and that they (by the name Sabbath) either understand the old legal Sabbath, taken away by Christ, or the spiritual or mystical Sabbath, which was typed and represented by the Sabbath of the fourth Commandment. Wherein he speaketh more warily (though not altogether truly) than 
d No ancient Father, no learned man, Heathen nor Christian, took the name Sabbath otherwise then for Saturday, from the beginning of the world, until the beginning of Schism, An. 1554. Doct. Pockl. visit. Serm. p. 21.  Doctor Pocklington did: And when the Fathers distinguish, and give proper names to the particular days of the week (saith the Bishop) they always style the Saturday, Sabbatum, the Sabbath; and the Sunday, or the first day of the week, Dominicum, the Lords day. This is his reply to the Testimonies taken out of the Fathers; whereto I answer:  
This distinction of mystical and literal 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 days 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, and Clemens Romanus); yet there is no reason we should give up the proper title of the religious Rest, of the fourth Commandment, to a day which we use neither for Rest nor for Religion.  
Secondly, If they held a mystical conformity betwixt the Jews Sabbath, and a Christians holy conversation sufficient ground for bestowing the name Sabbath upon a spiritual rest from sin; it must needs be so much more warrantable to call the Lords day Sabbath, as there is the more agreement betwixt it and the Jewish Sabbath: now betwixt them there is an agreement much more than mystical; for whereas that mystical Sabbath (as the Bishop taketh it) may be every day in the week, and all the days of man's life, our solemn Sabbath cometh only once every week, as the Jews Sabbath did: In ours we forbidden and forbear secular employments, so was it with the Jews; there was a cessation from such works with them, that they might the better attend upon religious exercises, and those principally public; and so it is with us Christians: The reason of the Commandment drawn from God's example, in his proportion of working six days, and resting on the seventh is exemplary to us, as well as to the Jews: it belongeth to Christians to deal as equally with God, in letting him have one day in seven, for his honour who alloweth us six for one for our own occasions) as to the Jews.  
And for their end and use of the Sabbath, which is a grateful remembrance of their creation, and the blessing of God upon their careful and holy observation of it: we Christians are as much bound to the one, and may hope for as much benefit by the other, as the Jews.  
All which literal conformities considered betwixt their Sabbath and ours, with reference to the letter of the fourth Commandment, our Church taketh that Commandment wholly into her Liturgy, and prayeth (as after the other nine) Lord have mercy upon us, etc. and therefore the distinction of literal and mystical (to say the least of it) is impertinently applied to preclude the title Sabbath, in a literal sense, from the day we celebrate.   

Bishop Whites second Exception touching the name Sabbath in the Homilies, answered.  
Secondly, Against that which is propounded for the name Sabbath out of the Homilies of our Church, he saith, 
f Exam. p. 37.  It may be questioned in what sense the Homily styleth Sunday the Sabbath: whether in a proper and a literal sense (according to the stile of the old Law) or in a mystical and analogical sense, as Christ is called our Passeover, 1 Cor. 5.7. But a little after he putteth the matter out of question by a peremptory resolution, which is this; The Lord's day is not the literal Sabbath of the fourth Commandment; and therefore, in propriety of speech, it cannot be called the Sabbath day expressly, and in particular commanded in the Decalogue; but the same is styled by the Homily our Christian Sabbath, in a mystical and analogical sense, even as mortification is called circumcision, 
g Circumcision is that of the heart in the spirit, not in the letter, Rom. 2.29.  Rom. 2.29. & sincerity & truth are called unleavened bread, 1 Cor. 8.5.  
This exception of his touching the name Sabbath, taken out of our Homilies, is obnoxious to so many exceptions, that I wish rather some weak and worthless Adversary to our cause had made it, than a man of so great learning, gravity, and authority as he was; for whose sake I will deal as respectively in the return of mine answer, as I well may (without betraying the truth) and so first I say:  
1. That in saying, That the Lords day is not expressly and in particular commanded in the fourth Commandment, he implieth (which 
h Bish. White in his treat. of the Sab. day. p. 112, 126, 269. and in his examinat. of the Decalog. p. 46, 52, 63. marg. & 69. marg.  elsewhere he expressly delivereth) that the Jews Sabbath (which was Saturday) is expressly, and in particular there commanded, which is not true in itself, as I shall prove, in handling the material points of that Commandment: and being yet acknowledged by learned Christians, doth gratify the Jews, and prejudice our Christian Holiday so much, that upon that ground Master Braburne set up the Saturday for a Sabbath; and did what he could to demolish the doctrine and observation of the Lords day: and others have, and many more may (if that be granted) incur the like scandal.  
It is not 
i April 26. 1636.  long since a woman, one Margaret Former, examined before Sir John Lamb, Doct. Turner, and Doctor Somes, disclaimed our Saviour's Doctrine, by the name of Ceremonies, Rites, and Sabbaths; and professed to keep the Sabbath of the Lord of Hosts, which (said she) is Saturday.  
If she had been examined, why she did so, could she have given a better answer than such a one as the Bishop's examination of the Dialogue ministereth to the Reader, viz. 
k Bish. Thites examinat. pag. 63. marg. p. 69. marg.  That the fourth Commandment appointed a particular fixed day, to wit, Saturday? The time commanded in the fourth Commandment is Saturday. Who can desire a better warrant for any thing he will say or do, then that? and what is there to be alleged for the Lords day, which may preponderate such a proof? which yet is no proof, but against such as are so inconsiderate, as to confess (that which the adversary cannot prove, viz.) that Saturday is particularly prescribed in the fourth Commandment.  
Secondly, the Commandment appointeth the proportion of one day in seven for sacred and solemn services of Religion, which is as the Characteristicon to the Jews Sabbath, and the Christians (which are the variations, into which it is divided) while neither of them is expressly, and in particular there commanded; so that to say, the Jews Sabbath is literal, and the Christians only mystical, is as if one should say, that Homo signifieth literally a man; but hominis, homini, and hominem, note not a man literally, but mystically.  
Thirdly, whereas he saith, the Homily useth the word Sabbath for the Lords day; but in a mystical and analogical sense, even as Mortification is called Circumcision, etc.  
There be two particulars very faulty: The one is his assertion; the other his similitude.  
1. For his assertion, 
l The Homily of the time & place of prayer. pag. 164. edit. 1582.  That the Homily useth the name Sabbath but in a mystical and analogical sense: the contrary is evident to any intelligent Reader of the Homily: for, such a one may (out of it) deduce these literal observations:  
1. That by the fourth Commandment, Christians must have one standing day in a week for the exercises of Religion.  
2. That they must rest upon it after God's example.  
3. That on that day lawful works must be forborn.  
4. That yet they must not be idle, but wholly give themselves to exercises of Gods true Religion and Service.  
There be other deductions besides these, which found to the same sense; but these sufficiently show, that the Compilers of the Homily took the name Sabbath not in a mere mystical sense, but in a literal: and herein their Doctrine is conformable to the letter of that Commandment.  
Secondly, for his similitude (that our Lord's 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 gross disproportion: for,  
1. In a natural acception, no two numeral things are more like, than 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 Kingdom of heaven and a grain 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 doors which were sprinkled with the blood of the Paschall Lamb: which (after the Angel) was immediately (yet figuratively) applied to the Lamb itself; and afterward (by another figure more remote from the letter, and so more mystical) our Saviour was called the Passover.  
Secondly, if we take the two days in a religious (as well as in a natural) acception, there is much more conformity betwixt them, then betwixt the terms of the Bishop's comparison, so much that the name Sabbath may be literal to them both, though (in his instances) one part be purely mystical, and analogical.  
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 world's end a day of religious rest: and the Jews 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-day, and so shall be, until our temporal Sabbath on earth, be changed into the eternal Sabbatism in heaven, which the Apostle promiseth, Heb. 4.9.   

The third Exception of Bishop White, touching Bishop Andrew's, and Master Hooker, applying the name Sabbath to our Sunday, answered.  
Thirdly, For the Allegations out of Bishop Andrew's 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 errors and heresies are openly defended, are not, neither can be so circumspect in their writing, as to avoid all forms and expressions, all sentences and propositions, all and every Tenet, which in after times may yield advantage to the adversaries of the truth: and he giveth instance in Augustine and chrysostom, speaking not so warily, as they should have done concerning the natural power of freewill, before the Pelagian heresy did arise; which he applieth to the precedent Testimonies thus:  
Before there arose a controversy in our Church concerning the Sabbath, or (at least wise) before the controversy grew to an height, Divines spoke and writ more freely, and they were not always so cautelous & circumspect, as to foresee the evil construction which the adversaries of the truth might make of their writing and speaking: but now, when the Sabbatarian heresy for necessary observation of the old Sabbath, and a fanatical opinion of some others, for the observation of the Lords day, in a more precise form then the very Judaical Law itself, obliged the Jews to keep the old Sabbath; when, I say, these errors 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 forms of speaking, which were incident to the question in hand.  
Now, if upon evidence of truth, saith he, we shall in some passages descent from some men of note, living in this Church before us, or use other terms in our writing or disputing; nay, if we should in some things have altered our own former opinion, and forms of speaking, we 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 we do in this kind, proceedeth from the care we have, in a fair and perspicuous manner to maintain and defend the truth. Thus fare the Bishop.  
I have set down his exception at large, because I mean 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 Father's unwary writings before heresies arose; which is true, but not to the purpose: for none that reads them at the first hand, unless he 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 he 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 account not all to be excessive, which the Bishop approveth not) many have much more exceeded in looseness and profaneness; 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 heresy, 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 firm ground of the fourth Commandment, and to make it stand so much upon mere tradition as he doth: nay, so to give up that both title and text (as he hath done) to the old Sabbath, is to confirm, rather than to confute the Sabbathary error; which (by his manner of handling the matter) neither is, nor can be sound convinced as it should be.  
Thirdly, whosoever will advisedly read and consider, what hath been lately written concerning the Sabbath, will find as great cause to give caution against Anti-sabbathary, as Sabbathary errors. And though the Bishop pretend the error of the old Sabbath, and rigour of the new, to have been (so new, that Bishop Andrew's, and Master Hooker could not take notice of it, being before their time; and that therefore they took the less heed to their terms, when they spoke of our Christian and Weekly Holiday:) yet it is not like, that either was unknown unto them (as he saith the heresy of Pelagius was to chrysostom and Augustine, when they wrote somewhat uncircumspectly, concerning some points which he perverted.)  
For, the conceit of the necessity, and perpetuity of the Saturday Sabbath, hath been the heresy of all Jews, 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.  Book of general note, and common use, before the passages, cited out of Bishop Andrew's writings, were published by himself, or any one else; at least before his Star-chamber speech against Mr. Traske was made: and in that speech, though Traske were Jewishly conceited 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) he mention the same strains of ever-strained severity, in observation of the Christian Sabbath, calleth Sunday, or the Lord's 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 Commandment (from whence the name Sabbath is derived upon it) would be to give too much countenance to Libertines and Antinomists, whose heresy being plausible to the flesh, by the craft of the Devil, was like to find more welcome entertainment with the world, than that opinion of the Saturday Sabbath, or then those extreme severities in observation of the Lords day.  
So that all doubts and dangers duly considered on both sides, I make no doubt, if most of those Worthies, whose testimonies we have produced (for the name Sabbath) were now alive, to see the carriage of the cause in our days; but they would think 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 add their further care, to oppose profaneness, which hath mightily advanced, since the Legal and Evangelicall authority, and piety of this day hath been so opposed: I may say in the Bishops own 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 darkness 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 me to conceive, that he wrote what he thought; but withal, my discretion telleth me, that his pen marched (in this quarrel) 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 he 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] terms more meet for the Frock, 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 dross of their own 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 replieth thus: There is not any contradiction between the two brethren in this Doctrine: for, the one brother calleth the Lord's day, Sabbath, in a mystical sense; and the other brother saith, that it is not the Sabbath of the fourth Commandment, in a literal and proper sense. Where he bringeth in again the distinction of literal and mystical, taking literal in a negative sense for his own part (for he denieth the name in that sense) and giving mystical in a positive acception (but with an implicit 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 believe) have made him such a younger brother (though he 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 mystical and literal, 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, he did not (howsoever he should not) so take the name Sabbath in a mystical sense, as to deny the literal, 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 Church's Homily, before rehearsed.  
Fourthly, whosoever shall please to peruse the 
p Chap. 16.  quotation out of Doctor John Whites Book, shall evidently see, that he took the word Sabbath not in a mystical, but in a literal 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 applied 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 Lord's day, and the crown of Thorns on the Lord's head.  
WHat before we have observed (by way of exception against the word Sabbath) was only to note how fare (by some) it was disliked; now we 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 he must needs first be heard with his accusations against the word Sabbath: which, if they be as true, as they are heinous, just cause there is to decree down, and cry down the name Sabbath, as the name of him, who (to be famous) burned the Temple of Diana at Ephesus; and thereupon, became so infamous, that all mention of his name was forbidden by a solemn Decree. His charge, on the use of the name Sabbath, is, That there is in it a double plot: the 
a Doct. Pockl. Visit. Serm. pag. 20.  one is, to stalk 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 he aggravates, by this opprobrious comparison: he 
c Ibid.  resembleth the putting of the name Sabbath upon the Lord's day, to the putting of a crown of Thorns upon the head of the Lord himself: making them both unsuitable alike; and saith, This was plaited, to impose on him damnable derision: that was plotted, to impose on it damnable superstition. Now, because he was ware, that his comparison might touch some to the quick, who were better than himself, he putteth on their heads (as a linen 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 men's ears, that not Clerks only, but men of judgement, learning, and virtue, not heeding (peradventure so much as is requisite) what crafty and wicked device may be managed under the veil of a fair word used in God's Law, do likewise suffer the name often to escape the door 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 book, which lie open to just exception of reason and religion) there are divers particulars, worthy of examination and censure, which we may refer,  
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 he takes it) the one, to stalk 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 he hath said page 7. viz. 
e Dr. Pockling, Sunday no Sab. pag. ●  Allow them their Sabbath, and you must allow them the service that belongs to their Sabbath; then must you have no Litany, for that's no service for their Sabbaths, but for Sundays. To which I say,  
First, He 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 Litany.  
Secondly, That those whom we have produced for the use of the word Sabbath, require no Jewish services on that day, nor any other than such as the Church hath established under the name Sunday.  
Thirdly, That if the word Sabbath will serve for a stalking horse against the Litany, and other service of the Church, because that is enjoined not under the name Sabbath, but Sunday; then the word Lords day, (which he alloweth) will serve as well for a stalking horse to the same purpose; for the Service is entitled not with the name [Lords day], but with the name Sunday; which (as we 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 Realm: 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 Commandment (where that title Sabbath is repeated thrice over) and that Commandment, with the other nine, is appointed by the order of our Church, to be rehearsed (in her public Liturgy) every Sunday and holiday: and (besides them) on the fifth of November, and on the days of solemn fasting, prescribed upon especial occasion of the Church and State, and to be learned by heart by the younger sort, as a part of the Christian Catechism: 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 he saith, to impose upon the day damnable superstition. I answer,  
That the day may lawfully be called by that name, as before we have proved; the abuse of it in some (if it were such as he pretended, but cannot prove) cannot take away the Christian liberty of others for the lawful use of it; nor hinder, but that good Christians may have their intentions (when they use it) truly pious, though the minds of others be superstitious.  
Secondly, That this condemning censure of an harmless 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 sin, and that sin may be a severe and sour 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 unlawful when it is lawful, is a superstition; and the damning of such a thing may be 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 vizard of the Sabbath on the face of the Lords day, saith he, doth as well become it, as the crown of thorns did the Lord himself.  
A speech not sit to be delivered for shame, without a vizard on the face of him that speaketh it, to hid his blushing at the guilt of such an excessive absurdity, if he have any modesty at all, or to cover his impudence, if he have none.  
Here (by the way) let him not think it much, if we return him a taste of rue, or herb grace, for his full does of vinegar and gall: for what indecorum can be conceived comparable to that of setting of a crown of thorns upon his head who was so innocent and excellent, that roses, and the powder of gold were not good enough to be strewed in his way, nor worthy to be trodden on by the sandals of his feet?  
Surely, if there had been an appearance of such uncomeliness 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 ecclesiastics of especial choice, who were at the conference of Hampton Court, would not have showed 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 comeliness (as Doctor Pocklington objecteth) for the comeliness of words chief consisteth in their congruity with the things to which they are applied; 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 Jews Sabbath was, is a Question not now to be discussed.  
Now, if Master Doctor like his own resemblance, let him take the consequence of his odious comparison, which is, That it is as comely, or not more uncomely to put a crown of thorns upon the head of Christ, then to call the Lords day by the name of Sabbath day, and then he may join hands, and hold society (for Paradoxes) with them; or rather, be the Ringleader to them in such absurd similitudes unto them, who match in malignity and guilt, 
h They cannot resolve whether the sin be greater to bowl, shoot, or dance on the Sabbath, then to commit murder, or the Father to cut the throat of his own child: all which doubts will soon be resolved by plucking off the vizard of the Sabbath from the face of the Lords day, which doth as well and truly become it, as the crown of thorns did the Lord himself. D. Pockl. Visit. Serm. p. 20.  bowling, shooting, or dancing on the Sabbath, with the committing of murder, or the Father's cutting the throat of his own child: which barbarous absurdities he condemns, and within four lines after commits the like himself, in his comparison of the word Sabbath, set upon the Lord's day, with the crown of thorns on our Lord's head.  
Secondly, for the persons for whom he seemeth to plead, and put in an excuse, saying, If we find the word Sabbath for Sunday used in some writings that of late came to our hands, blame not the Clerks, good men, for it, etc. It would be known  
First, whom he calleth these good men, whether Clerks, or others (for his words are ambiguous.)  
Secondly, whether he take the word Clerks for Clergymen, or for such only as transcribe the Dictates of others; if of these (as it seemeth he doth) then  
Thirdly, how he knoweth, that in such late writings (as have the name Sabbath for Sunday, or the Lord's day) the Clerks, who copied them out, mistook the Author's 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 be not more likely, that the word might drop from the Author's pens, as well as it did often escape the lips (as he confesseth) of such as he commends for men of judgement, learning, and virtue, rather than that these Clerks, good men (as he 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 judgement, learning, and virtue, not excepted) as he pretendeth especially, since (as he saith) they were most ignorant clamours: he addeth (I grant) [or cunning] clamours; but how ignorance and cunning (being so contrary) should so indifferently be 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 shallowness cannot conceive, and his wisdom, I think, will not be able to manifest.  
Sixthly, how could he come to know, that these whom he exempteth from society in this Sabbathary stratagem, should detest the drift of the devisers in the closet of their hearts, since not he, nor any (but God only) 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 mouths? If they knew it not, how could they detest it? If they did know it, how could they (being such men of judgement as he taketh them for) so familiarly use it, without fear of scandal, or danger by it?  
Lastly, how could so many reverend and learned men, Prelates, Deans, and other Doctors, or these men of judgement, learning, and virtue (
i Men of learning, judgement, and verzue, not heeding perhaps, what crafty and wicked device may be managed under the veil of a fair word. Doct. Pockl. Visit. Serm. p. 21.  whom he commendeth) be so blinded, as not to see; or so mindless, as not to heed this crafty and wicked device, managed under the veil of a fair word (as he suggesteth) that not any one from the year 1554. (when as he feigns it was first set on foot) apprehended it, until this Doctor made discovery of such a dangerous plot, and (withal) of their dulness who all the while could not discern it? Pardon me (good Sir) if I believe they were so wise and watchful over the safety of the public 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 seem to conceive, they would not have left the honour of that discovery, and caution to you: much less 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 Commandment itself, by the Liturgy of the Church (requiring that to be said, as a part of divine Service, and to be learned by heart, as a part of the Catechism, 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 ears of all men.  
Here, if a man should return 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 lie hid under the name Sabbath, before the year 1554. yea not one, besides himself (and yet one besides himself were the likest to light upon such fantastic Bugbears) from the beginning of the world, until the day and year 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 he hath invented in his study, or elsewhere, and vented in the Pulpit, and since made public by the press: I am confident 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 Commandment; to slacken, if not to break the bond of conscience to the duties of the day, and to make way for more living, and less labour, to heap up Benefices, and shrink in the services due to the Lord of the Sabbath, and to the souls of the people on that day, to give them leave to turn a Christian Holiday into a profane playday, that his pains may be less looked for at his Pastor all charge, and his negligence the less blamed, when he is absent from it, or idle at it? And if a man read his book over, and give way to the working of his imagination, as he hath done, may he not haply think, that by his setting upon the name Sabbath, his plot was to prostitute the dignity of that day to such profanation, as might be a preparation to Popish superstition? for, if ever Popery (like the unclean spirit) return to the place whence it was expelled, the common breach of the fourth Commandment by violation of the Sabbath will be, if not a wide gate, yet at least an open wicket, or window to receive it again. For, as Bellarmine observeth well, though he apply it ill, 
l Nec fere solet accidere, ut ante circa fidem aliquis naufraget, quàm naufragare caeperit circa mores. Bellar. orat. in Scholar ant. tom. 4 fine orat.  The shipwreck of manners is the readiest way to the shipwreck of faith. And for shipwreck of manners, there is not a readier way, then profanely to rush upon the breach of that Commandment, which is as a pale or wall to all the rest.   

CHAP. XIX. An Answer to Barkley (the Papist) his Dilemma, against the name Sabbath, for Sunday or Lords day.  
THe next Exception to be answered against the word Sabbath, is the Quaere, and a Dilemma of Barkley the Papist, in his Parenaesis ad Sectar. translated thence by the Translator of Doctor Prideaux his Lecture, and by him called a notable Dilemma 
a The Translator of Dr. Prid. Lectine, in Epist. to the Reader, p. ult. but in Barkley his Paraenes. ad Sectar. it is l. 1. pag. 161. ; What is the cause, saith he, that many of our Sectaries call this day (meaning the Christian weekly Holiday) by the name of Sabbath? If they observe it, saith he, as a Sabbath, they must observe it because God rested on that day; and then they ought to keep that day wherein God rested, and not the first (as now they do) wherein the Lord began his labours. If they observe it as the day of our Saviour's Resurrection, why do they call it still the Sabbath, seeing that Christ did not altogether rest, but valiantly overcame the power of death? To which I answer;  
Ans. First, That not only Sectaries, but prudent and potent Kings, reverend and learned Bishops, and other orthodox Divines, have allowed of the word Sabbath for the Lords day, as the Testimonies premised sufficiently show.  
Secondly, for the Dilemma, it is an absurd impertinency to the point in question; for the Question is of the appellation, and the Dilemma is made of the observation of the Sabbath: yet (as if it were not a squint-eyed and distorted Argument, but looked directly to the title) I answer  
1. To the first part of it, that to call a day Sabbath, there is no necessity it should be the same day on which God rested; for the name is given to it, not only because of God's example of rest, but also because of his ordinance of rest; for if he had not rested himself, but only instituted a day of rest, such a day might significantly and suitably be called by such a name, as we have observed. The Holidays of the Jews were so called (besides the Sabbath of weekly recourse); yet is not God said to have rested on them, nor did he, for they were days of work both to him, and to us.  
2. The second part of it is, If they observe it as the day of our Saviour's Resurrection, why do they call it still the Sabbath; seeing especially that Christ did not altogether rest, but valiantly overcame the powers of death? Which words are liable to the like exceptions as the former: for the Resurrection containeth not the nature of the Christian Sabbath, but the occasion of it; nor is the day called Sabbath from Christ's example and practice on that day, but from Christians resting from their secular affairs, for a religious, grateful, and solemn memorial thereof.  
Secondly, It is called Sabbath, with reference to the Creation, which was finished in six days, and God's rest on the seventh; and to our duty to sinish our secular affairs in the like number of working days, and after them to rest as God did after his works: but with reference to the Resurrection, it is called, not Sabbath day, but Lords day, because on that day the Lord of the Sabbath shown his Lordship and Dominion over the Devil, death, and the grave, in breaking their bonds, and rising up (in despite of their power) when they had him at their greatest advantage, being under their Arrest.  
And, for that he faith our Saviour did not rest on the day of his Resurrection, we may say with 
b See B. White his examinat. of the Dialog. pag. 110, 111, 113.  Bishop White, and his 
″ Ibid.  Adversary also (for therein they are not adversaries, but agree well together) that though he were in action, yet did he not labour; for his glorified body had that ability and perfection in it, that all motions and actions were as pleasing to it as any ease or rest could be; and not only that day, but all the days betwixt the Resurrection and Ascension, he was conversant in Sabbatary or sanctified employment, speaking of the things appertaining to the Kingdom of God for forty days together, Act. 1.3. and though he did not rest (nor needed it as we do) yet we must. And if we may call the Sacrament of the body and blood of Christ the Lord's Supper, though we take it before dinner, as Christ did not; we may call our day Sabbath, since we rest, though he did not.  
So this notable Dilemma, brought in with its two horns, against the two syllables of the word Sabbath, hath not defaced one letter, but left it entire for a title of the Lords day; and Barkley hath but barked at it, not bitten it, to do it any manner of hurt.   

CHAP. XX. Master Braburne his objection of confusion in calling Sunday Sabbath, answered.  
ob. 3 THe third objection may be that of M. Braburne, who chargeth the Appellation with confusion: 
a Mr. Braburns discourse, pag. 1. & 79. And in his def. of the discourse. p. 494.  To call Sunday Sabbath day, is (saith he) as if a man should call Sunday Saturday; and what a confusion would this breed in time? 
b M. Primrose Treat. of the Sab. or Lords day, part. 2. c. 6. pag. 123.  For this name Sabbath is the proper & particular name of the seventh day, (i.e.) from the Creation; 
c M. Brab. def. p. 43, 44, 522, 550.  as John and Thomas are two proper names of two of Christ's 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 he maketh to be as much as betwixt Sunday and Saturday, and no more.  
For the first, He 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 week soever it fell, was called a Sabbath: and so may the Lords day be much more, because it succeeds the Sabbath of the old Testament, as a weekly day of rest (as that was, and other holidays 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, he will make it good, when he can prove, that the Sun and 
d Verstegan seems to derive the word Saturday from Seater an Idol of the Saxons, which he saith, is fond supposed by some to be Saturn. Versteg. restuut. of decayed Intelligence, cap. 3 p. 77. but most learned men take the name of Saturday from the Planet Saturn.  Saturn are not two distinct Planets; but that one may as well be called by the name of the other, (as the Sun Saturn, and Saturn the Sun) as either Saturday or Sunday (when they be days of Rest) may be called by a name of Rest, Sabbath. In the mean time, it is but a Planetary or wandering comparison; so fare from truth, that it draweth near to absurdity.  
object. 4 But saith he again, 
e Mast. Brab. discourse. 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, we apply it to a seventh day now, and to none else, though not to that seventh day, which was at first observed; and if he say, that the name Sabbath, and that seventh day, which was Saturday, cannot be separated (which is indeed his meaning) I say,  
First, the name Sabbath may be communicable to other days, though it were not separable from the Saturday: for, if the day had never been changed, yet other days agreeing with it in cessation from work, 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 we shall pertinently note afterward.  
Secondly, I say the name Sabbath, and the seventh day from the Creation, are separable: for, if Saturday may be made a working day (as the Christian world acknowledgeth, both in position and practice: and Master Brab. himself, in his dispensation (whereof we shall speak in another place) confesseth it may) than the name of Rest, viz. Sabbath, may be separated from it, unless 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 Heretics, removed.  
object. 5 BUt the 
a Bish. of Ely his Treat. pag. 207.  Bishop of Ely misliketh the name Sabbath, for the peril of Judaisme, and the heresy of Judaizants. The name Sabbath (saith 
b Mast. Dow 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 gratify the Jews in their superstitious obstinacy against Christ and his Gospel: for, they abhor the name of the Lords day, as the greatest blasphemy, 
e Ibid. p. 121.  adding withal, that the ancient Christians fasted on Saturday, when the Jews feasted, that they might be so fare from gratifying of them, as to be quite contrary to them.  
To all which I answer, That many points of Religion, both Jews and Christians hold in common, and that only 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 shadows 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 nearer reference to Judaisme and Popery; and yet they 
g Doct. Pock●. Visit. Serm. pag. 28, 29. the title of another book of his is Altar Christianum. p. 50.80 doth D. Heyl. in Antidote. Lincol.  familiarly use it, and think there is no danger of Jewish or Popish error, 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 novel Sabbatarians (by the way I do not approve of his words, but only 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 say of John Frith, and William tindal, for the Church's liberty, to have chosen any other day than the Lords day, for religious Rest (the Jews day not excepted) and the Apostles, and many Churches (since the Apostles) for three hundred years and more, kept Saturday holy every week, as well as Sunday (as 
l Bish. Whites Treatise of the Sab. pag. 109.  Bishop White allegeth) 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 Commandment 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 be 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 Jews solemnised.  
Thirdly, to deny the name of the Sabbath to the day we Christians celebrate, is rather Jewish: for, those that are Jew's indeed, or Jewish in opinion (as 
n Mast. Brab. in his discourse. pag. 44.  Master Braburne was in this point) affix the name Sabbath to Saturday; whence it is, that he in his plea against applying the name to the Lords day, appealeth to the Jews at Amsterdam, and elsewhere, who call Saturday the Sabbath day: 
o Ibid.  whereto (saith he) I may add the Jews reckoning of the days of the week; Saturday they call Sabbath day, Sunday they call the first day of the Sabbath, Monday the second of the Sabbath, etc. In which account (saith he) no day is called Sabbath but Saturday; nor can the Jews, 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 Commandment, as is plain enough, by that we have already noted out of Master Brab. and therefore that of 
p Doct. Pockl. Visit. Serm. pag. 6.  Doctor Pocklington before remembered, viz. That a Jew should be the Godfather, and give it the name Sabbath (as he saith) is a fancy, which both superstitious Jews, and religious Christians, will deny and deride.  
Fourthly, let those that think to call the Christian weekly Holiday by the name of Sabbath, is Jewish, consider, whether it be not now either Jewish or foolish, to call Saturday by that name, rather than the Lords day, since Sabbath signifieth Rest; and to say, that Saturday must now be a day of Rest, is Jewish: and if it be a workeday (as we take it) to entitle it with a name so contrary to work, is little less than foolish: especially, since we have a day of rest, to which that name, with more congruity may be applied.  
For now to give Saturday (a workeday with us) that name of rest, and to deny it to the Lords day (wherein we rest indeed) is as if we should call the body of a deceased King by the name of a King, and deny that Royal title to the living person of his surviving Son and heir, the heir of his Crown.  
Lastly, For that which Master Ironside saith, of gratifying the Jews by applying the name Sabbath to ours Lord's day, and of their abhorring of the title Lords day, as the greatest blasphemy: I answer,  
That we shall gratify the Jews, 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 he was most Jewish in this point) made his exhortations to Ministers and people, to refrain putting the name Sabbath day on the Lord's day; and with forbearance of the name, he requireth them 
r Ib. pag. 55. & 288.  to forbear the use of the fourth Commandment: the name Sabbath day therefore, and the fourth Commandment (saith he) must go 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 applied to the day we celebrate: for when he had exhorted to a forbearance of the name Sabbath, he enforceth his exhortation by this reason: 
s Ibid. pag. 54.  We have names enough besides, we may call it Sunday, Lords day, or First day of the week.  
And which is more, he was then (when he did so Judaize in that point as never Christian did before him) so fare from being offended at the title Lords day, that he pleaded for a right in it to the Jews Sabbath; 
t M. Brab. defens●. pag. 238. and in his discourse, pag. 8.  The Son of man, saith he, is Lord of the Sabbath; wherefore the seventh day may be truly called the Lords day. And if he had been a complete Jew, and so would not have allowed Christ to be called Lord, yet it would have offended him more to hear the Lords day called Sabbath, than Lords day simply: For, the name Sabbath (in his conceit) dignifieth the Lord's day with too high and holy a title: 
u M. Brab. his defence, p. 52.  for, saith he, it is as if one should rob the Mistress of her Jewels, and bestow them on her Maid; or should take the Crown off the head of a King, and set it upon a common subject (as before we had occasion to observe); For Saturday, saith he (he meaneth as the Sabbath) 
* Ib. pag. 53.  is as the King or Mistress to the Lords day, which is 
x Ib. p. 52.  but a common working day in God's account. 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 Jews, in fasting on Saturday, when they feasted, it was not general; 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 he 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 peril of Judaisme, which the Bishop of Elie seemeth to suspect in the former objection. Doctor 
a D. Pockl. Visitation Serm. p. 19  Pocklington more plainly complaineth of it, when he saith thus, they must make a Sabbath of Sunday, and keep up that name, otherwise their many citations of Scripture (mentioning only the Sabbath) applied to Sunday, will appear so ridiculously distorted, and wry necked, that they will be a scorn and derision to the simplest of their deluded Auditory. And so doth 
b M. Brab. def p. 53.  Master Braburne in his Discourse; By translating the name Sabbath from Saturday to Sunday, (saith he) the common people, when they read in the Scripture any thing of note touching the Sabbath day, they presently cast that in their minds upon the Lord's day, thinking it to be 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 weak ones, and especially in reading of the Scriptures: for wheresoever they find the name Sabbath, they presently conceive it to be spoken of the Lords day, and many times by this means fall into flat Judaisme, as appears 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 Commandment 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 Jews in that, then in this; especially, as some expound the Commandment, with particular limitation of it to the Saturday Sabbath; and whether it reach not also (in part) to prohibit the public reading of some parts of Canonical Scripture, I will not determine.  
Secondly, If any apply any place to our weekly holiday, which is peculiar to the Jews Sabbath, he may as easily be answered by distinction of the Jewish and Christian Sabbath; as if from the name [Altar] (much in use with some in our days) any should make inferences of Jewish Sacrifices to be offered upon it: he may be stopped (which the Author of this objection I think will not deny) by the distinction of a Jewish and Christian Altar, and application accordingly.  
Thirdly, To disavow the name Sabbath, would become a more dangerous snare to Judaisme; for that were to give up the fourth Commandment wholly unto the Jews, both for title and tenure, (for without the title how can our Christian Holiday be in any good sense set upon that ground?) and to establish their day by the best Authority that can be, viz., by a most holy and express law, as the Jews assume, and some Christians too easily assent: And to leave our Lord's day floating upon the uncertain conjectures of an Apostolical tradition, as some account it: Who can tell, saith 
d Mr. Ironside, quest. 5. of the Sabb. cap. 20. p. 200, 201.  Master Ironside, whether the Lords day (of which Saint John speaks) were the Lord's day, which we keep, or Easter day; which Saint John and his Disciples observed, as it fell out, any day of the week, according to the Jewish supputation?  
This (as I have 
e In my historical part of the Sabbath.  showed) was a snare and scandal to M. Braburne, which made him relapse from Sunday to Saturday. And if his Books were as commonly read as they are cunningly penned to this purpose, many more might be taken in that snare at unawares, unless they were more sound answered then yet they have been.  
Lastly, There is a snare to profaneness, as well as to Judaisme to be shunned by Christians; but the taking of the name Sabbath from the Lords day (as those that most dislike that title would have it) may be a snare to profaneness, and that in a higher degree, than the Judaisme pretended: for they that most mislike the name Sabbath, as applied to Sunday or Lords day, disavow both the honour and holiness of the day, and would depose it from being a Queen, to make it a drudge, an ordinary workeday; and therefore with the name, they deny its right to the fourth Commandment, as the uncommunicable charter of a weekly holiday in the Jewish Church; whence will follow, that many will be more bold familiarly to profane it: Therefore, in this respect also, there is more danger in refusing or forbearing the name Sabbath (when we speak of our day of religious rest) then in receiving or approving thereof.  
Object. 7. Though Master Braburne account it too great an honour to the Lords day (as before we have noted) to be called Sabbath: yet the Christian Church hath observed some matter of reproach in it; and therefore hath she called a sort of Heretics, by way of contempt and censure [Sabbatarii;] and it is a ready reproach, in the mouths of many, to call them, as in disdain, Sabbatharians, who put the name Sabbath upon Sunday.  
Answ. It is true: but first the Church condemneth them not for calling and holding the Lords day to be a Sabbath, but Saturday; as the Ebionites did of old, and Master Brab. of late, and the Jews do to this day.  
Secondly, though Heretics have been so entitled from the name Sabbath, and some (who are not Heretics) be too forward to cast that term in contempt upon their Orthodox brethren; yet the word is never the worse, or less honourable for that: for, there were Heretics called 
f Aug. de Haeres. ad quod vul. haer. 39 p. 22.  Angelici, 
g Ibid. haer. 40.  Apostolici, 
h Ibid. haer. 34. pag. 21.  Melchisedechians, as well as Sabbatarii: yet the names of Angels, Apostles, and of Melchisedech, are (for all that) sacred and venerable.   

CHAP. XXII. The negative Argument, drawn from the Apostles, not using the name Sabbath for the Lords day, answered.  
ob. 8 HOwsoever it be lawful to call the Lords day by the name Sabbath, yet the name wherewith the Christians have anciently christened Sunday, is the Lords day, and not Sabbath day: yea, the Holy Ghost (saith 
a M. Ironside. quest. ch. 12. p. 120, 121.  Master Ironside) doth every where in the New Testament call it the Lords day, and no where Sabbath; so did the Primitive Church in precedent times, for the first three hundred years; and so do both Roman and Reformed Churches, who style it Lords day, and not Sabbath day: wherein to vary from them, may be justly noted of singularity & affectation; and if it be said, that religious persons call it Sabbath day, who speaks most religiously (saith he) the Apostles, the whole Church, or some private persons, of late years, is easy to determine.  
In setting down his Objection, I have contracted three Arguments into one (abating from the number, not from the vigour of his reasons of exception) because the answer I shall return unto them, will (for the most part) give satisfaction to them altogether.  
The 
b Bish. Whites Treatise of the Sab. and Lords day. p. 127. See the like. p. 135.  Bishop of Ely maketh the like Objection: We Christians (saith he) observe a weekly Holiday, namely, Sunday, which, with the Apostles, we call not Sabbath, but Lords day. He saith further, That the Lords day was not called Sabbath day by our Saviour, nor by any of his Apostles, or their immediate successors. It is fare different (saith 
c Ibid. p. 201.  he again:) and the like hath 
d M. Dow in his discourse. pag. 4.  Mr. Dowe, from the language of the Fathers, to style the Lords day by the name of Sabbath.  
The Sabbath, and the seventh day (saith 
e M. Primrose Treatise of the Sab. or Lords day. part. 2. ch. 6. p. 132.  M. Primrose, and he meaneth the seventh from the Creation) are indifferently taken for the same thing, and the one is the explication of the other; (to which purpose he quoteth many places of the Scripture) but our Lord's day, saith 
f Idem. Ibid. part. 2. c. 20. pag. 138, 184.  he, wherein we apply ourselves to God's outward service, is always called in the New Testament, the first day of the week, or the Lord's day, and not Sabbath: which name the Apostles, and first Believers had not failed to give unto it, if Jesus Christ had not so qualified and styled it: but they never termed it by such a name.  
Hereof, Master Broad in his Treatise of the Sabbath and Lords day (which was sent me in a MS. by Mr. D. of B.) hath these words: 
g M. Broad in his MS. Treat. of the Sab. and Lords day. p. 41.  The Scripture never calleth the Lord's day by the name of the Sabbath, neither any other (I believe) for the space of two hundred years and more since Christ's time: and whether it were so called by the Fathers (saith he) I know not: But the 
h The Sovereign Antidote against Sabbathary errors. qu. 1. p. 5.  Author of the Sovereign Antidote against Sabbathary errors, speaketh for a further compass, and with a fuller confidence, thus: Concerning the name Sabbatum, or Sabbath, I thus conceive, that in Scripture, Antiquity, and Ecclesiastical writers, it is constantly appropriated to the day of the Jews Sabbath, or Saturday; and not at all (till of late years) used to signify our Lord's day, or Sunday. We may here recall to mind, what we 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, took the name Sabbath otherwise then for Saturday, from the beginning of the world, till the beginning of Schism, which was 1554.  
Lastly, Master Braburne (when he was a Jew in his disaffection of the dignity of the Lords day) pleadeth for continuing the word Sabbath to Saturday, and against applying it unto the Lord's 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 Jews at Amsterdam, and elsewhere, and of the 
m M. Brab. pag. 44.  Latins to this day, 
n M. Brab. pag. 44.  by all Latin Dictionaries, and so ends with an appeal to all 
o M. Brab. pag. 44.  Divines, if the word Sabbath be not used in Ecclesiastical 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 remembered, what reasons have been formerly rendered, 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 Saviour's 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 week, and but in one place, and but once called the Lords day, viz. Revel. 1.10. and if he can show it me but once more, he shall gratify 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, we must not call it Sunday: for, the Apostles called it no more Sunday, than they called it Sabbath; and the Primitive Fathers very seldom so termed it: and yet in our Church's Liturgy it is usually called Sunday, and seldom or not at all Lord's day, as before hath been observed.  
Fourthly, it may be 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 we see by 1 Sam. chap. 9 ver. 9 Before time in Israel, when a man went to inquire of God, thus he spoke: Come, and let us go to the Seer; for, he 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 always 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 book was penned) were called Prophets: so that day, which in precedent times was commonly called by one name, in after ages may be called by another. Master Ironside telleth us, that Antiquity ever used one of these four names for the holiday of Christians; Sunday, not from the Sun in the Firmament, but from the Sun of righteousness with healing in his wings; or the day of light, for the Sacrament of Baptism, 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 administered every Lord's day; or the Lord's day, which doth and will continue to the world's 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 four Evangelists, was not used by any Profession (whether of orthodox or heretical Christians) in any age since, but by the Brownists of late: and though nothing be more useful or usual 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 Father's calbed Sunday Sabbath, we may; and the reasons why.  
6. TO answer more particularly, touching the title which the Church anciently used, to signify this day; I confess, 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 Jews: 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 especial reason of the distinction of those two days, 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 Lord's day, that both those days were celebrated with solemn 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 Jew's and Proselytes in their Christian Assemblies, made the Saturday of every week 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 Council of Carthage) were, because, having Assemblies mixed of Jews and Gentiles, when they begun the promulgation of the Gospel, either they would not, or they durst not abolish or cancel all the ceremonies of the Jews.  
He might have made his reason more particular, and withal more pertinent, from the Sabbath itself; as that (on that day) the Jews being accustomed to assemble themselves together, they would then be more willing to meet; and the Gentiles being now converts, would easily join with them, having no holidays of their own to pitch upon, but such as were stained with odious idolatry; and so the Apostles had the better opportunity to sow their sacred seed in larger fields, with better hope of greater fruit. And afterward the 
c B. of Elie, Ib. p. 189.  Bishop showeth how long this double devotion of Christians was in use; The Apostles, saith he, and likewise the successors of the Apostles (for many ages, at least three hundred years) in some Churches kept holy the Saturday in every week, as well as the Sunday. Dr. Prid. (who is brought in by the Translator of his Lecture, as not well affected to the title Sabbath for the Christians holiday, having said, that Christ ascended up on high, and left behind him his Apostles to preach the Gospel) asketh, 
d D. Prid. Lect. Sect. 6. p. 24. English.  And what, did they not keep the Jewish Sabbath without noise or scruple, and gladly teach the people congregated on the Sabbath days? nay more than this, did not the primitive Church design as well the Sabbath day as the Lords day, to sacred meetings? Little do you know (saith 
e M. Breerwood his first treat. against M. Byf. pag. 77. & MS. pag. 48.  Mr. Breerwood to Mr. Byfield) if you know it not, that the ancient Sabbath did remain, and was observed together with the Lords day by the Christians of the Eastern Church, three hundred years and more after our Saviour's Passion.  
And 
f D. Heyl. Hist. Sab. part. 2. c. 2. pag. 56. & c. 3. p. 57  Doct. Heylin hath an observation out of Basil, That the Christians assembled four times a week, and Saturday, and the Lords day were two of them: and of these two, the observation was more general then of the other, both for time and place, both while the Apostles lived, and after their decease: which I note rather for the Jews day (for the present) then for the Lords days sake; for that belongeth to another place.  
To these Testimonies (most what of the adverse party assenting to that which will infer their conviction for application of the name Sabbath) I will annex other evidences, both for the Apostles time, and for some succeeding ages of the Church.  
First, for the time of the Apostles, their practice for religious and solemn Assemblies on the Jews Sabbath is plain, in the relation of their acts by St. Luke, whereof they that doubt may read their own resolution, and receive satisfaction in Act. 13. ver. 14, 42, 44. Act. 16.23. and chap. 27. ver. 2. besides other places.  
Secondly, from the Apostles time until the counsel of Laodicea, which was about the year 364. the holy observation of the Jews Sabbath continued, as may be proved out of many 
g Ignat. ●p. ad Magnes. p. 77. edit. Vedel. Athanas. tract. de sement Socrat. Scholast. hist. lib. 6. ca 8. & ca 29. Centuriat. Cent. 406. col. 410. Concil. Laod. can. 29. tom. 1. council. pag. 300. edit. Bin. 1636. Paris. in lib. qui inscrib. Canon Apost. & Sanctor. Concil. 4. per Jo. Tilium Hospin. de orig. Festor. Christian. cap. 9  Authors; yea (notwithstanding the Decree of that Council against it.) about the year 380. 
h Quibus oculis diem Dominicum intueris, qui Sabbathum dedecorâsti? an nescis hos dies germanos fratres esse? si in alterum injuriosus sis, in alterum impingis. Greg. Nyssen. de castig. in eos qui aegrè ferunt reprehends.  Greg. Nyssen passionately complained of the violation of the old Sabbath (as an holy brother to the new Lords day) questioning the profaners of it thus: (as the 
i Bish. Whites Treat. pag. 80.  Bishop of Ely brings him in) With what face (saith he) dost thou look upon the Lord's day, who hast dishonoured the Sabbath? Knowest thou not that they are German brethren, and that thou canst do wrong to neither, but thou must be injurious to both?  
But (saith the 
k Bish. of Ely his Treat. of the Sab. p. 72.  Bishop) Saturday was not made a weekly Holiday universally in all Primitive Churches: for, 
l Cent. 4. ch. 6. col. 477.  at Rome, Alexandria, and throughout Africa it was a work day. To which I answer:  
First, that though Saturday were not universally kept as an Holiday in the Primitive Church; yet it was observed as a sacred time, and noted by its ancient name in so many places (and I think I may say in most, for the Eastern Church) for divers hundred years after Christ, as the places forecited in the margin show. So that then, to have put the name Sabbath upon the Lord's day, had been to speak with confusion, unless some other term were added to it, for distinction sake.  
Secondly, for the Churches specified by the Bishop, viz. the Churches of Rome, Alexandria, and Africa, I answer: first for Rome;  
First, that there might be some especial reasons why they kept not holy the old Sabbath (as the Eastern Church did) and that either, because they had a religious respect to Wednesdays and Fridays, 
m Hieron. come. in ●p. ad Galat. c. 4.  as Saint Jerome showeth, more than the Eastern Church had.  
Secondly, or because the Jews and the Romans were (by the wars betwixt them) become most odious to each other, as appeareth by the history of 
n Joseph. de bello Jud. l. 6. 〈◊〉 26, l. 7. c. 18.  Josephus and otherwise (as I have observed in mine historical part of the Sabbath) though now (which I point at but for a glance by the way toward the Popish Metropolis) they be better accepted at Rome, than the best Christians, who are not suffered there to live, while the Jews are 
o Sr. Ed. Sands his Relat. pag. 218. edit. 1632.  toler ated to trade in usury, straining it up upon Christians after eighteen in the hundred, whereas half that sum in a Christian is not allowed.  
Thirdly, Though the old Sabbath were slighted at Rome, it was not so fare out of request, but that elsewhere, even in Italy, it was sociably observed with the Lords day, and that in Milan, and there by 
p Crastino die Sabbati, & Dominico, de orationis ordine dicemus. Amb. de Sacr. l. 4. c. 6.  Saint Ambrose, and the people of his Church, to whom (it seems by what he saith in his discourse of the Sacraments) he preached as well on the one day as on the other.  
Secondly, For the Church of Alexandria, we have cause to conceive, that there the old Sabbath was observed: for the Centurists observe (out of Athanasius who was Bishop there) a saying of his to that purpose, 
q Cent. 4. col. 410. q.  We assemble on the Sabbath day, saith he, not as if we were infected with Judaisme; but therefore we meet together on the Sabbath, that we may worship the Lord of the Sabbath; which in part is acknowledged by the 
r B. of Elie his Treat. of the Sabb. p. 72.  Bishop of Elie, where he observeth, out of Athanasius his Tractate de sement, That the Saturday Sabbath was so observed, that it was not prohibited.  
Thirdly, For Africa, Saint Augustine (since he was an African Bishop) may inform us by that he hath in the 91. Psalm, where, treating upon it as the text of his Sermon, 
s Hodiernus dies Sabb. est. Aug. in Psal. 91. tom. 8. part. 1. pag. 158.  he saith; this day is the Sabbath: if it were the Jews 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 he 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, he 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 feebleness) certain it is, that the Decree of the Council of 
t Concil. Laodicen. can. 29. Caranz. sum. council. p. 190. Bin. tom. 1. p. 300.  Laodicea (about the year 368.) prevailed not so far, as quite to put down 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.  Sabbatise 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 fare advanced in estimation above it, and in operation against it, that 
″ Greg. ●p.. 3.11  he is almost as sharp 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 be 
x Perversi spiritus homines die Sabbati operari prohibent; quos quid aliud nisi Antichristi Praedicatores dixerim. Greg. ●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 Lord's day, or Sabbath (one day excepted) the killers of Christ. So in his Epistle to the Philippians.  
But for all that of the Laodicean Council, and this of Gregory, the Sabbath was in some places upheld with the sacred services, not only as that 
z Sabbat is evangelia cum al●is Scripturis legenda esse censemus. Concil. Laod. can. 16 pag. 180.  Council decreed for the reading of Scripture (for that day) but as with an equal respect to the Lords day, which the 
a Ibid. can. 29.  Council forbade; and so it is to this day in the Ethiopicke Churches, as 
b Quod autem Sabbat●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 showeth, which he will have to be no argument of Judaisme, but of ancient Christianity: for how many Canons, saith he, are there to forbid men to work on the Sabbath day, meaning the Saturday?  
I wish he had set down 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 account, 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 Bishopric of Rome.  
The sum of these observations concerning sacred Assemblies twice a week, viz. upon Saturday the old Sabbath, and the Lords day the new, (begun by the Apostles, for the quicker progress 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 seldom called the Sabbath, because then the old Sabbath of the Jews was religiously observed with solemn Assemblies; and while, and where two days were so solemnised (i. e. Saturday and Sunday) it was sit to call them (for distinction sake, and to avoid confusion) by several names: and good reason that the Saturday, having, for some thousand of years, 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 than 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 Jews holiday, not as a Sabbath, or a day of rest, but as a workeday; now, that some Jewishly, some profanely affected, do deny the name of Sabbath to the day we celebrate, to supplant the support of it by the fourth Commandment, (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 pre-eminence 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 pre-eminence of the title Sabbath among us, that Latin Authors (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 custom of the Sabbaths observation upon Saturday, both in the Jewish & the Christian Church, might easily prevail with many Writers, to take the term 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 weekly holiday (though a day of rest) to the name Sabbath, a name of rest, than we must have recourse to the proper sense of the word, and correspondence of the thing, and rather speak according to both, then to the improper and abusive application of it, though customary or usual.  
And as for the word Catholic, 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 we that call them Catholics, do (by consequence) confess that ourselves are Heretics, who are opposite to them, as Coqueus concluded from King James his courteous charientismes, in the use of that title: it is requisite that we take it according to the right sense and signification which it properly importeth, and so to deny them, and affirm ourselves to be Catholics; as the learned and judicious Chamier hath done, who in his controversies continually calleth the Protestant tenets and arguments by the name of Catholic; and the contrary Popish, or the doctrine, arguments, or objections of the Papists.  
So, since the name Sabbath is impertinently applied to the wrong day, and wrongfully withheld from the right, with purpose to impeach the tenure of our Christian Sabbath by the fourth Commandment, we 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 custom hath carried 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 Jews day, which we hold not for an holiday, but for a workday, as the other days of the week allowed and employed in secular labours; and we must enure our tongues with correspondent titles to make mention of them.  
And for the proper signification of the word, we may appeal more pertinently and truly, than 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 original) by rest, repose, or cessation from bodily labours.  
And though it be usual with them to take the term rather according to custom 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 Jews celebrated on Saturday, among the Christians on Sunday, or the Lord's 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 until the world's end: and therefore, if it be fit, to speak rather according to the tenor of things, as for the present they are, and in perpetuity they shall be, then as formerly they were, but now are not, and must be no more: when we render the word Sabbath without distinction and difference of times, we should rather say according to 
d Cotgraves' French Dictionary, verb. Sab. printed 1632.  the French Dictionary, that the Sabbath is Sunday, then, as Master Braburn would have it, Saturday.  
Ob. But than it will be said, though we may differ in phrase and form of speech from the primitive times, because we differ in practice from them, we should not so descent from the Churches of later ages, who have left off the observation of the Jewish Sabbath, and with it the word Sabbath also. We 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 enforce us; for than we are guilty of the schism made in the Christian world: 
f Ibid.  neither should we vary from ourselves so much as (were it possible) in a sound or syllable, for than we may justly be noted of singularity and affectation: but both the Roman Churches, and all the Reformed, use to style it the Lords day, not Sabbath day: Ergo, etc.  
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 be 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 Roman Church, is to become guilty of Schism; and from the Reformed, is to be guilty of singularity and affectation.  
Thirdly, that to style the Lords day Sabbath, is to make ourselves obnoxious to the charge of both. Whereto I answer:  
First, that not to allow one Church to differ from another (but where necessity doth enforce) 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 divers, and may be changed (according to diversity of countries, times, and manners) so that nothing be ordained against God's Word: and a little afterward, every particular or national Church hath authority to ordain, change, or abolish Ceremonies or Rites of the Church, ordained only by men's 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 Council of Towers. an. 813. can. 57 Patr. Symps. hist of the Church lib. 4. pag. 557.  Church (for many hundred years) partly forbade, and partly forbore kneeling at prayer all the Lords days in the year, and all the days betwixt Easter and Whitsuntide: the later Churches neither forbade nor forbore it.  
The Popish Church keeps the celebration of our Lord's Nativity, and other Holidays (according to the Gregorian Calendar) ten day's sooner than 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 be abundantly manifested out of William Durandus his Rationale, and John Steph. Durantus his three books de Ritibus Eccles Cathol.  
The Reformed Churches differ among themselves in many particulars. For instance, we in England observe more Holidays than the Transmarine Churches, more than his Majesty that last was required to be kept of the Church of Scotland, by the Articles enacted at Perth, an. 1618. our Church of England hath a Canon for the Cross after Baptism, and bowing at the name of Jesus, many Reformed Churches have none for either of them: and in England, Cathedral Churches differ from most others, in the use of Copes, Organs, pricksong tunes, and many other ways besides. Of these, with the rest of the differences, we may say they are such, as no necessity doth enforce; yet will not Master Ironside (I suppose) be forward to charge the later Church in departing from the former; nor the Reformed, in dissenting from the Romish; nor the English, in differing from the Scottish Church; nor cathedrals, in varying from other Churches (for such particulars) with schism, singularity, or affectation: Which I do not mention with any mind to maintain any thing that is amiss in the different manner of cathedrals from other Churches; (for, I wish rather a reformation, than a ratification of them as now they are) but to give fit instance against Master Ironside his position.  
Secondly, I say, and shall (where it is requisite) prove it, that neither the Romish, nor many of the Reformed Churches out of England, are so Orthodox in the Doctrine of the Sabbath in particular, for the explication of the fourth Commandment, as they should be, and as the Churches of England and Scotland are; and it is no marvel, if their dialect be like unto their Doctrine.  
Thirdly, it is too late to impute schism, singularity, or affectation to the word Sabbath, when the use of it is justified by such both reasons and authorities, as have been produced; and when not only persons of chief pre-eminence so call it, but that it is as well received into use by most, as approved by the best, as hath been observed.  
Fourthly, for the Reformed Churches, the Waldenses, who first separated themselves from the Church of Rome (as the Whore of Babylon) called the Lord's day Sabbath, and that so familiarly, that nothing was more usual among them, as a learned 
h Doct. Twisse in a MS. of the Sabbath.  Doctor hath observed of them.  
Fifthly, we must not account it schism, singularity, and affectation, to conform rather to our brethren about us, then to either brethren or adversaries that are separated from us.  
Sixthly, nor are we more liable to exception of schism, singularity, or affectation, by using the word Sabbath for Lords day, then by putting Sunday for it (the most usual name in our Service Book) which is as unwonted a word in the reformed Churches as the word Sabbath is, and hath been 
i Pope Silvest. See Polyd. Virg▪ de invent. rer. lib. 5. c. 6.  forbidden by the most Cathedral Doctor of the Popish Church, with more probability of reason than hath been urged by way of exception against the name Sabbath.   

CHAP. XXV. The objection taken from the Statute, and language of Lawyers, answered.  
THere remain yet two objections more, and but two that I have read, or can call to mind, which are brought in by Master Broad 
a Mr. Broad his 3d. quest p. 22. marg.  in his printed book of three questions: the one is, That a Process to appear die Sabbati, is meant and understood [upon Saturday]: The other in 
b Mr. Brad his 2d. MS. p. 18. marg.  another book of his, (which is yet a MS.) wherein saith he, the last Parliament may well be thought to dislike the name Sabbath as to the Lords day; for neither in the title of the Act which is for the keeping of the Lords day, nor yet throughout the body thereof is this name used, though the heathenish name Sunday be in both; yea, and though the Commandment read in the Church, speaketh of sanctifying of the Sabbath.  
He might have alleged two Acts of two Parliaments: the one, anno 1. of King Charles, chap. 1. The other anno 3. ch. 1. In the former whereof there is the name of Sunday in the title of the Act, though not in the body of it (as in the Statute, anno 5. & 6. of King Edward the sixth, chap. 3. pag. 133. of the Stat. at large) and the name Lords day once in the title, and thrice in the body of the Act: and in the later Act, they are each of them named once in the title, and once in the body of the Act, but the name Sabbath not at all.  
Whereto I answer, first for the Process; concerning which I say,  
First, That such a Process might be taken up when there were many Jews, and much Judaisme in the Land, as in the reigns of many of our Popish Kings; which gave occasion of warrant in contracts and bargains against Jews by especial mention, who kept a foot the name and observation of the old Sabbath: and so it might be then (as in the days of ancient Fathers) a word of distinction betwixt the Jewish and Christians holiday. Or,  
Secondly, If not for that reason; yet the use of the name in that sense (having obtained such general passage in the times precedent) might be a motive to the Lawyers to continue it, though the reason which began it descended not so low as to their age: as we call an hourglass in Greek and Latin, Clepsydra, which signifieth the stealing away of water drop by drop, from one bottle to another, (for at first it was made to measure time by water, though now it be made to run with sand only.)  
Thirdly, Their Process being Latin, haply they made choice rather of that word which had in it some relish of Religion, both among Jews and ancient Christians (and so hath the word Sabbath), then of that which was (for that language) in a manner merely heathenish, to wit, Saturday; and though the word Sunday (which is originally heathenish as well as Saturday) be used in our Church Liturgy, yet we call the Lords day Sunday, not from the Sun in the Firmament, but from the Sun of Righteousness, Mal. 4.2. as hath been formerly observed: the word Saturday is not capable of a signification so sacred and suitable to the person of our Saviour, the Lord of the Sabbath.  
Fourthly, Though the Lawyers did in their Latin writs use the word Sabbath for Saturday, yet they did neither forbid nor forbear to use it of the Lords day in French and in English; as in fitzherbert's natura Brevium it is said, Pleas cannot be held upon Quindena Paschae 
c Que est le Sabot, jour. Fitzherb. nature. Brev. fol. 17. , because it is the Sabbath day: whereby not Saturday, but Sunday, or the Lord's day must be meant: for on the Saturday it was lawful not only to hold Pleas, but to keep Markets, as Judge Fairfax (in the Prior of Lantonies' case) resolveth, viz. 
d Devant le Incarnation le Sabbadi suit le Sabat jour, & solenize mes ore est change per les eglise at jour demain, etc. the year book 12. of Ed. 4. b.  That before the incarnation, Saturday was the Sabbath day; but since it is changed by the Church into the Lord's day, that day is to be kept holy, and Markets may be kept upon the other. And in Sir Edward Coke his first part of the Institutes of Litleton, resolving what day is not dies Juridicus, he saith, In 
e Sir Edward Coke in that first part of his Institutes, lib. 12. c. 11. Sect. 2. of villainage, pag. 135. calleth it ●oure times the Sabbath day in this page.  all the four terms, the Sabbath day is not dies Juridicus: for that ought to be consecrated to divine service: and in his Reports in the case of the City of London, it is said, 
f Le jour de Sabaoth (so it is written for Sabbath) solemnit. Except Coke reports. part. 8. p. 127. a.  That every day in the week is a Market day, the Sabbath day (by which is understood the Lords day) only excepted. And in Machellies' case, who being arrested on the Sunday, slew the Sergeant; it was objected against the Sergeant, 
g Le jour de soleile est le Sabbath. Idem Ib. part. 9 p. 66.  that Sunday was the Sabbath day, and answer made, that no judicial act may be done that day, but ministerial may. In this instance is both the word Sunday and Sabbath for the same day.  
And those two, and a third, are all of them by an eminent 
h Sir Jo. Finch in his first book of the Law, cap. 3. p. 7.  Lawyer, (it is Sir John Finch) in one side of a lease indifferently used for the day we Christians celebrate: and another bird of the same golden feather (Master Henry Finch) in his Nomotechnia, showing (besides the lawful use of the name Sabbath for the Lords day) the separation of it from secular affairs, 
i Si le jour del return, vel si le primer ou darraine jour del term hap sur le Sabaoth, jour donque se jour procheine en suaul server en lin de ceo. So Master Hen. Finch in fol. 52. in which edition the figures are mis-reckoned; for on that lease is set num. 58. which cometh twice, but the former should be 52. as I have cited it.  saith, If the day of return, or the first or last day of the term happen upon the Sabbath day, (by which must needs be understood the Lords day) than the day next ensuing shall serve, or be kept in stead thereof, for the beginning of the term, or day of return.  
Now to answer to the objection taken from the Acts of Parliament, I say,  
First, That in the 
k M. Pultons' Abridgement, fol. 134. p. b.  Parliament of the 19 of Queen Elisabeth, cap. 13. which is of Hats and Caps, the name Sabbath is used for the Lords day.  
Secondly, For the Act forecited, concerning the observation of the day we Christians keep, giving it the name of Lords day, or Sunday, not of Sabbath; I answer, That I have heard a 
″ M. Ed. Whitby late Recorder of Chester.  Parliament man (of eminent note in his time) say, that the bill was penned and passed in the Commons House in the name of the Sabbath day; and I have read, that (when an Act was made for reformation of abuse by profanation of the Sabbath) 
l In a MS. of Doct. Twisse concerning the Sabbath.  Doct. Lake Bishop of Bath and Wells, was somewhat eager to have it called by the name of Sabbath: and it had not been the worse, if that reverend Father had been allowed as a Godfather, to give the name and title in the Statute.  
Thirdly, though some prime persons of the upper House thought it fit (in the Act) to make use rather of the word Sunday and Lords day, then of the word Sabbath; it doth not follow, they disallowed or condemned the use of that word: for, they were not ignorant of his Majesty's Proclamation and Briefs (calling our weekly Holiday by the name Sabbath) nor how the name and day were incorporated into our Communion Book, with a prayer at the end of the fourth Commandment, for pardon of profanation past, and for grace to shun the like in time to come; nor that that Commandment, as well as the rest, was a part of the common Catechism, prescribed for the instruction of children before their confirmation.  
Fourthly, they might haply mention the day we observe for a Sabbath, by the name of Sunday, because that name was used in the Statute of the 5. and 6. 
Stat. 5. & 6. Ed. 6. c. 3. p. 133  of Edward the sixth, wherein it was enacted, that all Sundays in the year should be kept holy, and by the name Lords day, because that is the name which S. John giveth it, Revel. 1.10. and which the Latin Church most used, to distinguish it from the Saturday Sabbath; and for the name Sabbath, they might at that time forbear it.  
First, because these two names (chosen for these reasons) were sufficient to make it well enough known unto all.  
Secondly, because the name Sabbath in the Communion Book was like to be upheld with so much honour and reputation (so long as the fourth Commandment is a part of the Liturgy and Catechism, and both of them are in force and use) that there was no such need to grace it with a particular mention in the Act, as the other two titles; yet if all three had been brought to a serious consultation for the choice and use of one above the rest, the name Sabbath of right might have had the pre-eminence; and so much I hope to manifest in the next Chapter.   

CHAP. XXVI. A comparison of the names Sabbath, Lords day, and Sunday, with a resolution of the Question for the name Sabbath, as the best, and fittest to be the most usual title of our weekly Holiday.  
THough all the three names be lawful enough, and may each of them (as just occasion requireth) be used, without either sin or scandal (if there be not more fault in the mind of the speaker, or hearer, then in the words themselves) yet since they are not all at such an equipoize for sense or acceptation, but that there may be observed a pre-eminence among them, which may incline the custom of speech to one more than to another, thereafter as it is apprehended, when the name is uttered or heard: It will be a matter of some use, to observe the importance and prelation of these names, so fare as to resolve, which of them in our Church and age is most sit to become most common among us.  
Names are of chief account for these seven particulars:  
First, for Antiquity: secondly, for Authority: thirdly, for Significancy: fourthly, for Facility to the speaker: fifthly, for Acceptability with the hearer: sixthly, for Frequency: seventhly, for Efficacy.  
First, if we compare them for Antiquity, the name Sunday (in the language of the world) is more ancient than Lords day, the name Lords day (in the language of the Church) a more ancient name than Sunday: for, we find the Lords day in Revelat. 1.10. about the 94. year after Christ; but the first mention of Sunday (as a Christian Holiday) is in Justin Martyrs 2d. Apol. ad Antoninum pium, about the year 150. but the name Sabbath, for a weekly Holiday, is ancienter than 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 confess, in the translation of the Bible, published in King Henry the eight his days, anno 1540 before which Archbishop Cranmer prefixed a Preface, the words of Saint John, Revel. 1.10. are rendered thus: I was in the spret on a Sunday (as I noted before) but in the original there is not that word which signifieth either Sun or Son: and in all other translations that I have seen, it is rendered (according to the original) Lords day, and not Sunday.  
Secondly, the name Sabbath for a weekly Holiday, is in the fourth Commandment 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 Latin Canons, the title Lords day only.  
Thirdly, if we compare them for significancy, that swayeth the pre-eminence 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 Devils; and imports with his person, his absolute Lordship over the world, especially over his Church, and the name Sunday showeth his illustrious excellency, if we understand the term, according to the Prophet Malachy, for the Sun of Righteousness; but the name Sabbath (in its Grammatical sense) signifieth only Rest, which is in dignity inferior 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 Grammatical sense, a [literal 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 we call the Sabbath Lords day by an 
a For all days are the Lords, but this by an especial 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.  Metonymy, 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 days) are more proper and particular, noting a set and certain day in the week, viz. that which we Christians celebrate, and none other, as the 
d Sovereign Antidote against Sabbatary errors. pag. 7.  Author of the sovereign Antidote well observeth: Whereas Sabbath hath been a name for any holiday which may fall out any day of the week. In which respect, if there had not been other considerable reasons to the contrary, he had well resolved, that when we speak of a time of rest undeterminately, and in general, the name Sabbath is the fittest; the other two, Lords day and Sunday, when we speak determinately of that day which is observed in the Christian Church.  
Thirdly, For Perspicuity, that is most perspicuous which is least ambiguous; so is the name Sunday, which presently points all to the day we observe: but the names Sabbath and Lords day are not at all times, and in all places so clear, since the name Sabbath hath been for a long time taken for Saturday, and the name Lords day hath been taken, not only for the weekly Sabbath of the Resurrection, but also for the day of Christ's Nativity, Passion, Ascension, and last Judgement, as hath been showed in the second Chapter. Besides, the Apostle saith, there be Lords many, 1 Cor. 8.5. and the more they be, the more ambiguous is the name whereof that word maketh up the one half.  
Yet, to say the truth, in our Church and age, they are all perspicuous and clear enough; so that there is scarce any one so silly, but he presently knoweth, if he hear the name Sabbath, Lords day, or Sunday, what day of the week is understood by them.  
Fourthly, If we compare them for facility or readiness of speech, the names Sabbath day, or Sunday are more apt to be taken up; as when we speak of the weekly holiday past, or to come, it is readier to say, (and withal, more distinctly understood) the last Sabbath, or the last Sunday; next Sabbath, or next Sunday; some Sabbath, or some Sunday, as in his Majesty's Briefs forenoted, than the last Lord's day, or the next Lord's day, or some Lord's day.  
Fifthly, If for acceptation with speaker or hearer, they are every one of them single (for the most part) of better relish than 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 we 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 forementioned: and yet, when two holidays were observed in a week, the name Lords day (for the day we celebrate) was most acceptable to most men: and (since they have all of them been taken to indifferent use by the wiser sort) it hath been less obvious to exception then either the name Sabbath or Sunday have been, while some (though without just cause) have charged the one with Judaisme, the other with Paganism, which is worse, since our Religion hath more affinity with Jewish, then with Heathenish principles.  
Sixthly, For frequency 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 tieth them to the Liturgy and Catechism of the Church; and as Religion hath advanced, so hath that name prevailed, and been most frequently used by the religious of our Church: until that (a very few years ago) some took up such exceptions against it as have been seen in the precedent Discourse, which either reason may work out, or time wear out of men's opinions; as in the title Lords day hath come to pass; for that, at at the first, did not pass without cavil and contempt: for, in the memory of some yet alive, many were as much offended (suspecting a tang of excessive preciseness) that some said Lords day for Sunday, as any now are at those who say rather Sabbath then either.  
Seventhly, and lastly, If we compare the three names for efficacy to edification, (which ought to be of most account with us) we may say,  
First, That the name Sabbath and Lords day, at first apprehension are more ready and effectual to mind us of, and dispose us to pious conceits, than the name Sunday is, which at first blench (according to the literal sense and primitive use) hath an idolatrous intimation; for it was so called, with reference to, and reverence of the Planet Sol, which was made an Idol by the Saxons, our predecessors in this Kingdom; though the word be capable of a better sense, as before hath been showed upon Malach. 4.2. and hath been a good while since purged from the smack and suspicion of idolatry or superstition, wherewith it hath been tainted in former times.  
Secondly, That though the title Lords day design some day of eminent note, and by consent of most be taken for the day on which Christ risen from the dead; and though it may also import (with a little working of the understanding upon it) that he is Lord both of times and persons, with other religious documents which conduce much to the edification of the Church, yet the name Sabbath edifieth much more, as to the solemn services of religion, which ought to prevail in this comparison; for it signifieth rest, or cessation from secular labours (without which no day can be holily and solemnly observed) and that, by an easy transition from the letter to a figure, may admonish us of our Saviour's resting in the grave all the Sabbath day, which he punctually observed while it was in force; and of his resting from all further pain, or suffering for our Redemption, upon his Resurrection; and of Gods resting satisfied with us, he having then fully discharged all our debt, and quit himself from prison, as by a most complete satisfaction to his Father's Justice; and last of all, of that everlasting rest, Hebr. 4.9. which in the literal Sabbath was partly prefigured.  
Besides, the name Sabbath guides us to the fourth Commandment of the Decalogue, where the proportion of time, for the weekly recourse of it is to be read, and the personal extent of the Commandment to superiors and inferiors home-born or aliens, together with the duties of the day, both affirmative and negative, and the reasons both of the institution and observation of them, and those both many and weighty, and so it upholdeth our solemn and sacred Assemblies once a week, than which nothing is of more moment to edisication.  
And all this it doth in such sort, that no cavils of men can either weaken, or darken its tenure from that text, in the judgement of any reasonable man; nor can any one (who considereth that) hold himself so little obliged to an holy celebration of one day in the week, as if no more should be pleaded for it then what is either formally or virtually contained in the title Lords day, or in any part of holy Scripture, besides the fourth Commandment, whereto it directeth us.  
Thirdly, the name Sabbath keepeth title to that ground, which (while it is made good for the proportion of one day in seven, and not for Saturday Sabbath in particular, as it easily may) is the best means to maintain the Authority of our weekly Holiday, against any Adversary whatsoever.  
To wind up those comparisons to a conclusion, though every one of the words may lawfully be used (as before hath been said) I conceive (and hope in the virtue of the premises I may resolve) that for our Church and time the name Sabbath is fittest to be familiarly used for the day we keep holy every week; since for Antiquity, Authority, Propriety, significancy, Facility, Frequency of use among the religious of later times; and, which is most to be heeded, for efficacy to edification, it hath the pre-eminence of the other two names compared with it.  
To which we may add (and it is a consideration of some moment) that those that have most ill will to our Christian Holiday (as 
b Mast. Brab. in his defence. pag. 54.  Master Braburne had) would rob it of its right to the name Sabbath, and therewith of its right for this authentic Tenure by the fourth Commandment: which it cannot claim under the name Sunday, nor will it be allowed under the name Lords day; for, I marvel with what face (saith 
c Ibid. p. 55, 56.  he) men can press the fourth Commandment upon that day, which themselves confess is named Lords day, and not Sabbath day: and if he could have supplanted it (for that support) he would have had it to depend upon the mere power of man, so as to stand or fall at his pleasure; and rather to fall, then to stand: for that was his drift in both his books, to which purpose he hath said so much, as requireth a farther and fuller answer, then hath been made unto them: for the Bishop of Ely (who professedly undertook the defence of our Christian Sabbath against his Judaizing Arguments) dealeth but with one of his books; and for the other, it seemeth he hath not seen it; for he never maketh any mention of it.  
Object. Against this prelation of the name Sabbath, it may be said by way of exception, that the name Sabbath is less proper than the name Lords day, or Sunday: for it is a name for any day of Rest, as hath been observed and acknowledged (on all hands.)  
Answ. It is true, the name Sabbath may be communicated to more days than the weekly Holiday, whereof we treat, if there be a cessation from labour upon them; and so it was in the Old Testament: for, the Jews had many Holidays which were named sometimes Sabbaths; and yet the weekly Sabbath, by an excellency, had that denomination belonging unto it, which other Holidays had not.  
If a Papist object this, I will give for instance the word Pope, which anciently was a general title for all Bishops, as I have 
d In my Christian Nomenclature.  observed and proved at large in another work: but now use hath confined it to the Bishop of Rome. If a Protestant, the word Bible may serve to answer him, which (as the learned know) signifieth in the Greek tongue a book in general, and hath been in use with that latitude of extent; yet by an Antinomasie, or excellency (and we may say the same of the word Scripture) it is now taken only for the book of the holy Scripture, and it is (though a common word of old) now become so proper, as that we know what one meaneth, when he saith a Bible, as well as if he said God's Book; so we may know (as most men use the word Sabbath) as well what day is meant by it, as if we said the Lords day, or Sunday.  
Besides, the Lords day is (in its Grammatical signification) of as large extent as the Sabbath; both because the Apostle saith, there be Lords many, 1 Cor. 8.5. as we noted even now: and for that it may belong to all days dedicated to public devotion, whereby God, our great Lord, is honoured; yea, and all week days (as he is Lord of all time however measured or entitled) might be called Lords days: and only use hath shrunk 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 secure 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 less edify is less proper, this I think (saith he) will be easily agreed on by all parties: But the name Sabbath doth less edify; for, it leads us only to a cessation from bodily labour: on the contrary, the Lords day doth betoken and explain the whole nature and duty of the day; as the remembrance of Christ's resurrection, acknowledging his Lordship over the Church, and over all other creatures in the world: Ergo, etc. I answer:  
Answ. Both major and minor are infirm and unable to beget, or bring forth the conclusion which he desireth: First, for the major, That name which doth less edify is less proper (saith he, and he saith it with confidence, that all parties will yield consent to that conceit:) But if his proposition be general (and so it must be, or it will be too narrow for a Logical conclusion) I conceive it is subject to just exception, and so is not like to obtain an acceptation of such an extent as he talketh of: for, it imports a nearer affinity betwixt propriety of words and edification, than we find in use, and sets words not proper at a further distance from edification then there is cause.  
First, for the first; Proper words do not always best edify, nor improper or figurative least: nay, many times, improper words and figurative speeches give both most light to the understanding, and work 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 Authors, which will be superfluous in this place; since we need none other than his own word [edify] which (as he useth it) is a figurative, and not a proper term: 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 he saith) it maketh much for the pre-eminence we plead for; for, the name Sabbath is proper.  
First, as not figurative, signifying a literal Rest, which is requisite for celebration of our weekly Holiday, and proper.  
Secondly, as not common to all Holidays; 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 less edify then the Lords day doth: for, it leads us only to an outward cessation: I answer;  
First, that the name Sabbath doth lead us directly to the fourth Commandment, the fundamental 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 edify; the word Lords day leads us to a tenure of less both evidence and assurance, and consequently of less authority, as hath partly been showed already, and we shall further manifest afterwards.  
Secondly, The name Sabbath leadeth not only to a cessation from bodily labour, but to holiness also; for it leadeth us to the Commandment, which saith as well, Remember the Sabbath day to keep it holy; as, Thou shalt do no manner of work.  
Thirdly, Whereas he saith, The Lord's day doth best open and explain the nature and duty of the day, as the remembrance of Christ's Resurrection, and acknowledgement of his Lordship over the Church, and all other creatures of the world. Let any one read the fourth Commandment, where the Sabbath is named, and the first of the Revelat. ver. 10. where the Lords day is named, and let him tell me which of them doth more explain the duty of the day: nay, the name Lords day doth neither expressly, 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 days have been set up with our weekly holiday (by way of competition for that title) as hath before been observed.  
Besides, When the name Sabbath leadeth to the fourth Commandment, 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 he is called Lord of the Sabbath, Mat. 12.8. Mark. 2.28. and the Lordship he hath there is not only particular, over the Church; but universal, over the world: for there it is said, that in six days 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 Saviour's 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 own restitution to a glorious liberty, and virtually 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 be well used to edification, if men would so take it to be the Lords day, as to take none of it from the advancement of his glory, to the promotion of their own profit, or practice of their own pleasures; wherein most make as bold with it, to serve their s●●●lar affairs, or sensual 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 conceits, and the name Sunday, though once it did, doth not in our days bring with it any peril of Paganism: 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 plain, that Judaisme is best opposed, and those that are Jewish most displeased by entitling our Lord's day to the name Sabbath, and to the authority of the fourth Commandment, as it prescribeth the holy observation of one day in seven, and by averring, that their seventh day in order is not expressly 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 weekly Sabbath in the Christian Church, first giveth the Lord's day a real preeminence above the old Sabbath, saying, 
f M. J. Walker in his book of the Doctrine of the Sabbath. p. 89.90.  that the old Sabbath had no other light nor life in it, but only from obscure promises, and dark shadows, through which Christ was seen as things afar off are seen, and in the starlight nights: but the Lord's day (the first day of the week) hath light and life from the Sun of Righteousness, who in it risen up to be the light of life to all Nations. And after that he giveth it a nominal pre-eminence under the title Lords day; 
g Ib. p. 90, 91.  God, saith he, hath given it a most honourable name and title above all the days of the week: for the holy Evangelist, and divine Apostle Saint John, who was the intimate, beloved, and bosom Disciple of the Lord, and did best know his mind, calls it the Lords day, Revel. 1.10. and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord, is the same in signification with God's proper Name Jehovah, and most commonly is used (in the new Testament) to express that sacred Name. And if that day and name both be more excellent than that of the old Testament, the denomination should be taken according to it; and so we should call it rather Lords day then Sabbath. To which I answer,  
First, That howsoever the new Sabbath be (in many respects) more excellent than the old; yet the name Sabbath may be very agreeable to them both.  
Secondly, that if name Lords day be a more excellent name then the name Sabbath, it doth not follow it should be more usual & ordinary: for, there be many other intimatious of moment, for the use of a name (as before we have noted) and for instance, though the name Son of God, be a more excellent name then Son of man; yet our Saviour, who best knew how to speak (for he spoke as no man ever did, John 7.46.) called himself oftener Son of man, than Son of God.  
Thirdly, the name Sabbath doth import more clearly and assuredly a weekly Holiday (as we observe it) than the name Lords day doth: for that is questionable (as before we have showed) whether it be to be taken for the day of our Saviour's Resurrection, or no; and if that be resolved on, then whether it note that individual day only, on which he arose, or other days also that succeed it: and if others, whether only an Anniversary day, as Easter; or a weekly day, as the Sabbath is, and hath been since it was first ordained: but the word Sabbath, without all question, signifieth a day of Rest among six days of labour, and so one set day within the circle of the week.  
Fourthly, the name Sabbath, being the title of the fourth Commandment (which is the best warrant for a weekly Holiday, and which prescribeth our duty, both for what we must forbear, and what perform, and presseth it by many effectual reasons) there is great reason, that it should be more used than any other; which in such material considerations is not comparable to it.  
Fifthly, the name Sabbath, guiding us to the fourth Commandment, will bring us readily to the title Lords day (as before hath been observed) but the name Lords day in that text, where it is noted, viz. Revel. 1.10. (the chief, if not the only text for that title in the New Testament) giveth none intimation of a Sabbath, neither in Deed, nor in Name; therefore the name Sabbath, as more significant and monitory, is fit for instruction and use, than the name Lords day is.  
Sixthly, for such reasons as these, or some other of like importance, the forecited Author useth the name Sabbath more frequently (throughout his whole book) than any other whatsoever; and setteth it as the title, in the highest place of every page, though no man express a dearer affection to the dignity of the Lords day, than he doth.  
Lastly, he so far approves of the name Sabbath, for our weekly Holiday, that he setteth upon them, who say, the Lords day was not called Sabbath (in the Primitive times, next to the Apostles, nor since by any, but only Jewish Sabbatharians) with some sharp terms, calling them 
h M. Walker in his Doctrine of the Sabb. ch. 16. p. 113. but pag. 112 of the impression at London. 1641.  Adversaries of a bold and impudent face, who make that objection. Thus fare the exceptions against the name Sabbath, both simple and comparative with other titles.  
Though I have set my wits on work, on the Antisabbatarian side, both to multiply & fortify objections against that name, as applied to the day of our Christian devotion, I can find nothing more, which is of any weight or worth to be objected or answered, concerning the comparison of the names of Sabbath, Sunday, and Lords day, and the resolution for the name Sabbath: of which we may now (I hope) without all appearance of partiality or presumption, conclude, That the name Sabbath is of best use to support the true Doctrine of our Christian Holiday, both for the time and tenure of it; for discovery of duties required on it, and for incitement to the conscionable practice of them accordingly: and therefore (notwithstanding the contrary determination of 
i Better by fare, and fare less danger to be feared, in calling it the Sunday, as the Gentiles did; and as our Ancestors have done before us, then calling it the Sabbath, as too many do, and on less Authority: nay, contrary indeed to all Antiquity and Scripture. Doct. Heyl. hist. Sab. part. 2. c. 2. p. 163, 164.  Doctor Heylin) to be most used, when we speak of the weekly Holiday of the Christian Church; yet without prejudice to the liberty of any one to call it Lords day, or Sunday, as just occasion shall incline them, or religious discretion induce them to term it.   

CHAP. XXVII. A brief accommodation of this Nomenclature, or nominal discourse to some purposes of importance, concernning the Sabbath.  
HE that doth read thus fare, will not (I hope) conceive I have need to make an Apology for this discourse, as if it were some idle Logomachy, or word war, which the Apostle forbids, 1 Tim. 6.4. for,  
First, it may serve to stint the strife of words, 
Esay 29.21.  which some have already raised up, making a man an offender for a word, which affords not a syllable of just exception, or offence, and to prevent the like in after times; since by what we have said, our lawful liberty is fully declared, and firmly assured, so that we may without doubt or danger of sin call the time or day we celebrate, Lords day, Sabbath day, or both, as the holy place of God's public service was called the Lords house, and the Temple.  
And for the name Sunday, we have showed the lawful use of it, if it be not brought in like the Sun with a burning glass (as Doctor Pocklington doth) to scorch the name Sabbath, or to cast a shadow upon it, to conceal or obscure the divine Authority of the day, or to diminish aught of the duties of devotion belonging to it; so that all three names (if there be not more fault in their minds that make use of them, then in the words themselves) may and will (with peaceable men) be passable, without any cavil at all.  
Secondly, hereby may be precluded their intents (that they take not effect) who by cavilling at the name, bewray a mind to undermine and overthrow the thing itself: which I will not say, nor do I think, of all that take exception at that name; yet I have showed it of some, that they plead against the word Sabbath, to supplant its fundamental right by the fourth Commandment: and there is no little power in the use or refusal of words, to advance or undervalue the things themselves to which they are applied, as hath been proved in that we have before produced: yea, sometimes (as 
b Nescio quid veneni in syllabis latet. Hier. ad Damasc. tom. 2. pag. 132.  Saint Jerome observeth) there lurketh a kind of poison under syllables, as in every page of Doctor Pocklington his book, which wears this title, Sunday no Sabbath; whereof I have said enough before, and he too much, though very little to the purpose for proof of his destructive determination against the name Sabbath.  
Thirdly, In clearing the doubts that are made of those names and titles of our Christian Sabbath; divers personages of highest place, with many more of the better sort (though of inferior rank in the Church or Commonweal) are cleared from such reproachful imputations, as (by taunting at, or traducing of the lawful use of those names, especially that of the Sabbath) some, with Ismaelitish malignity, expressly, or by consequence, have cast upon them; to which purpose the fore noted judicious Divine hath said somewhat in his Antidote against Sabbatary errors, though (me thinks) a little too faintly; viz. 
c A sovereign Antidote against Sabbatary errors. qu. 1. pag. 5.  That men, otherwise sober and moderate, ought not to be censured with too much severity, (not with any severity at all, he might have said) nor charged with Judaisme, if sometime they call Sunday by the name of Sabbath; (if he had said, if commonly they call Sunday by the name of Sabbath, he had spoken no more than the truth will bear) 
d Ibid. p. 8.  for there is none of the three names, saith he, to be condemned as unlawful, but every one is to be left to his Christian liberty herein, so long as superior Authority restraineth it not, and so that he do it without vanity or affectation in himself, and without judging or despising of his brother that doth otherwise: which is a pious and prudent proviso, though so fare defective as it importeth a mere parity, without any pre-eminence on the Sabbaths behalf.  
Fourthly, By explication of these titles (in this sort) we may answer many passages of the ancient Fathers, produced against our weekly holiday in the name of the Sabbath; whereby they mean not (as many misconceive them, and so misapply them) any prejudice to the holy observation of the Lords day, as in weekly recourse in the Christian Church, but precisely and punctually the Saturday Sabbath, which we hold as much as they to be abolished, and much more than some of them did.  
Fifthly, If all the names be lawful, and that of the Sabbath most useful (as hath been showed) let us be sure to make use of it upon all fair and fit occasions, (though we neither wholly forbear the other two titles, nor quarrel with any for their more familiar use of them) that we may uphold the tenure of the day; together with the title of it by the fourth Commandment, whereto I desire to exhort the Reader with the more earnest entreaty.  
First, Because some (with such supercilious disdain) have endeavoured to disgrace that title that others (as much too modest, as they too bold) have been afraid, or ashamed to use it; and I remember one, who was of eminent parts and place, and who formerly had divers times used it in a printed book, having upon occasion named the Sabbath, presently recalled the word, as if it had been a fault, and took up the title Sunday in stead thereof.  
Secondly, Because if we let go the name of the time, we may be like to lose the thing in time to come, or, at least, to loosen and weaken its claim to the best authority on which it depends; for as it is a weekly holiday, we cannot plead better for it, then by the proportion of the fourth Commandment, and that being made good upon that ground, the difference about the particular day (within the circle of seven) will be the more easily composed, since it is no more than other proof and evidence (inferior to an express precept of the Decalogue) may well support.  
I would now put a sinal period to this comparative discourse, but that opportunity prompts me, and it may be a twofold duty (which I own both to my superiors, and to this sacred cause, wherein they are interessed as supreme Judges over it, and I as a faithful Advocate for it) binds me to bend my conclusion towards the Bar of the most awful Court in the Kingdom, and with prostrate humility to beseech you, most Noble Lords, and you, most worthy Knights, Citizens, and Burgesses of the high Court of Parliament (now assembled) to take into your prudent and pious consideration the weighing of the precedent titles, and the poise of Religious reason, swaying the resolution on the Sabbath side: and that, as you have occasion to mention the day (by divine ordinance designed to the solemn service of God, and the salvation of man) in your Discussions or Decrees, you will be pleased to give it that authentic and edifying appellation, which best serveth to uphold the surest tenure by which it holdeth, and most mindeth us of that holy observation to which, by many and weighty reasons, we are obliged; whereby, as it ha●h been most highly honoured from heaven (by Gods own hand writing in the fourth Commandment) so it may be ratified by the highest authority on earth (the highest to us, viz. an Act of Parliament) to secure it from contempt, and to restore it to the right, whereof many, either in simple ignorance, or inconsiderate rashness, or audacious profaneness, or partial prejudice, or in politic impiety, (for all these are Antisabbatary symptoms in some or other) have endeavoured to deprive it.  
You have already (to the great joy of the godly throughout the Land, raised your devout indignation against the indignity done to Religion, by the most irreligious Pamphlet of Doctor Pocklington (though composed and published under the sacred title of a Sermon;) and if now, as by an act of your Justice, SUNDAY NO SABBATH must burn; so, by some act of your Grace, SUNDAY A SABBATH may shine, (and the same holy zeal will dispose you to this double devotion) you will further advance his honour, (who hath promised to return you like for like in that kind, 1 Sam. 2.30.) and he will do it not only in kind, but in degree, and give us of the Clergy the better means to persuade the people with better minds, to compose themselves to all due obedience for what your Honours shall decree concerning their duty both to God and man.  
And so I conclude the titles of our weekly Holiday, which will both conduce to the contracting of our task, and to the clearing of the truth to our understandings, when we come to deliver more material observations: which from henceforward are to follow, and which we shall begin in another Book, and go on withal, as God giveth ability to perform, and opportunity to publish, what this great and weighty cause of his and his Church requireth at our hands.  
FINIS.    

Errata.  
PAge 1. line 2. after the word times, add with many. pag. 4. line 3. a● the end of the quotation ᶜ leave out [Selden] pag. 5. lin. 8. for the word for, read and. pag. 8. lin. 5. for desire, read more. pag. 8. lin. 24. for Videlius, read Vedelius. pag. 9 lin. 3. after but, add the. pag. 10. lin. 6. after the words cross and, blot the words [cross to] pag. 12. in the margin over against the third line, read Mr. Duraeus. and lin. 11. for distraction, read division. pag. penult. lin. 3. for grace, read honour. In the subscript. of the Letter to the Author, for Samuel, read Sabbath. and for Glindale, Glendole. p. 15. l. 21. or read of. p. 16. initio, l●. 30. add be. pag. 38. l. 18. respect, read respect. p. 63. in the mar. for in locico, read in lexico. pag. 64. lin. 16. after the word [is] add but. pag. 82. lin. 22. for or, read to. pag. 89. lin. 21. for Christians, read Christian. pag. 124. lin. 25. for hominum, read hominem. pag. 143. lin. 7. for Parenaesis, read Paranesis. pag. 179. lin. 1. for Sabbath, read Lords day. pag. 195. lin. 2. after the word [if] add the.