Seven questions of the sabbath briefly disputed, after the manner of the schooles. Wherein such cases, and scruples, as are incident to this subject, are cleared, and resolved, by Gilbert Ironside B.D.

CHAP. XIII. Wherein is briefly shewed what is to be thought of this Question.

IT is a frequent rule inc 1.1 S. Austine, that wise men should not strive about words, unlesse when there is some reall difference in the things. But I doubt

whether this question be only a fight about words. For as thed 1.2 same father speaks of the Academicks; so may we, without breach of charity, suspect of our Sabbatharians at this day. They are not (saith he) such simple men, as know not to give things their proper names; but they purposely make choice of such words, as may best serve both to hide from the simple, and to inti∣mate to the wiser sort of their disciples their opinions. Else I see no reason at all, why the name Sabbath should be so common, and that of Lords day so sel∣dome used. I deny not, but the name Sabbath is law∣full, and may also be used by such, as have their wits well exercised in Scriptures, if without superstition, fraud, or scandall: But yet notwithstanding the name Lords day is both more fit in it selfe, serving more for edification; and the Arguments to the con∣trary doe not conclude.

To the first, true it is indeed, that God himselfe in Scripture imposeth the name Sabbath upon all daies of publique worship in the Iewish Synagogue; and the reason was, because the very corporall rest was a chiefe thing aimed at in them; being both memorative of some things passed, and figurative of things also to come: But that therefore the daies also of Christian Assemblies should be so called, doth not follow: be∣cause the reason is not the same, as shall appear in it's proper place. The name Sabbath therefore is no more Morall, and to be retained in the times of the Gospell, then the name Priest, Altar, Sacrifice; which perhaps our adversaries themselves will allow of in a com∣mon,

large and Analogicall construction. If therefore we look to thee 1.3 first and originall signification of the word, every Holy-day, wherein men rest from their labours, and attend the publique worship, may be cal∣led a Sabbath; but if we look at the application of it in Scripture, we shall find it appropriated in the first, and chiefest sense to the Sabbath day, or Satturday in the fourth commandements; in the next and subordinate construction, to all the Iewish festivals, never to the Lords day.

To the second; No man will deny, but that anti∣quity is a good guide in the search of the truth: for all errors are upstarts, even those that are gray-hea∣ded. Thef 1.4 Prophet therefore adviseth to ask for the the old way, which is the good way; but his meaning is, that which is simply old, not comparatively only. The corrupt Glosses of the Pharisees were very anci∣ent.* 1.5 Ye have heard, that it was said to them of old time, an eye for an eye. The superstitions of the Romanists are like so many old aches in the body of the Church; yet as the one, so also the other, meere no∣velties in religion. Should I grant the name Sabbath, as applyed to the Christian Feast, to be of some good standing; yet without all Controversy it was not known to the true Primitive times. Indeed antiquity ever used one of these foure, either Sunday; not fromg 1.6 the Sunne in the firmament, buth 1.7 the Sonne of Righteousnesse with healing in his wings: or the Day of light, from the Sacrament of Baptisme, called by the Fathers our Illumination: or the Day of Bread, not

from holy bread, as Papists now use it; but from the other Sacrament of the Supper administred every Lords day; or the Lords day, which doth, and will continue to the worlds end.

To the third: The name Sabbath doth not best ac∣quaint us with the Nature of the Lords day, as is pre∣tended. For the nature thereof consisteth not, either in our corporall, or Spirituall Rest, or in Remembring the Rest of God in the Creation, or in being a pledge unto us of our eternall rest: All these are accidentall considerations of the Lords day. Indeed the memory of Christs resurrection is essentiall thereunto; but not so much in regard of his rest, as of his conquest over death, and the grave, and being made the Lord of the Quick, and the Dead. It being therefore the Lordship of Christ, made evident to all creatures both in hea∣ven and in earth, by the Glory of his Resurrection, which is then celebrated, it ought to be stiled the Lords day, not a Sabbath.

To the fourth: What the duties of the day be, we shall see hereafter. Let it be granted therefore for the present, whatsoever the Argument doth suggest, the consequent is denied. For whatsoever duties are then performed, are, or at the least ought to be directed in a speciall manner unto the Lord Christ, as our service of him. The day therefore, is to be named, not from the nature of the things done; but from the quality of the person, to whom they are intended; and therefore not Sabbath, but Lords day. And whereas it is said, that the name Sabbath may serve to confirme our faith

and hope of our eternall Rest; I answere, that indeed it may be so used by us, but was never so intended in the first institution thereof: and being a consideration so remote, it cannot claime to denominate.

To the fifth: It is indeed most rue. that we ought not, especially in matters of Religion, to innovate though but words, and Phrases, although perhaps in∣significant, and improper; much lesse ought we to swarve from such language, as is most savory and re∣ligious; but which name hath most salt, the Sabbath, or Lords day, I hope it doth appear by this, which hath been said. And who speaks most Religiously, the A∣postles, and the whole Church; or some few private persons of late yeares, is easy to determine.

Notes

• c 1.1

  Cùm de re constat prop∣ter quam ver ba dicuntur, de verbis non de∣bere contendi: si quis id facit imperitiâ, docendum esse, simalitiâ, deserendum. Aug. cont. Acad. lib. 3. cap. 13. & lib. 2. cap. 11.
• d 1.2

  Non illos vi∣ros ••os fuisse arbitror, qui rebus nesci∣rent nomina imponere; se•• mihi videntur haec vocabula elegisse, & ad occultandum tardioribus, & ad signifi∣candum vigi∣lantioribus scientiam su∣am. Ibid. lib. 2. cap. 10.
• e 1.3

  Si vocis pri∣maevam signi∣ficationem spectemus, Sabbathum erit omnis dies festus. At Scripturae con∣suetudine Sabbathi nom•• ferè appropri∣atum est diei septimo Estius 3. Sent. d. 37.
• f 1.4

  Ier. 6.16.
• * 1.5

  Math. 5.38.
• g 1.6

  'Dum sol••s l••tt••iae indul∣gemus, longè aliâ ratione quam religio∣ne solis. Tert. Ap. cap. 16.
• h 1.7

  Mal. 4.2