10 8 c. 2. Is it not strange that in one and the same Commandement and in the very same words God should appoint both a Jewish and a Christian Sabbath And the one to be kept in memory of the Creation the other of the Redemption But such things are nothing strange to Mr Cawdry 3. Is it not strange that God should appoint to the Jews their seventh-day-Sabbath at the giving of the Law on mount Sinai and at the same time and in the same words without any difference making appoint the Lords day to Christians a day not known then to the Jews nor to have any being or beginning for thousands of yeares after till Christ came This Lords day was hidden so secretly in the fourth Commandement that had not Mr Cawdry stept up of late by his more than ordinary wit and skill in Logick to search and find it out for us in the fourth Commandement we should never have thought of such a Jewell lockt up in the fourth Commandement I marvell he hath not found also the Sacrament of Baptisme to be appointed by God in Circumcision and secretly lockt up in the old Law for Circumcision and our Lords Supper to be appointed by Gâ—d for us Christians in the Passeover and closely hidden in the old Law for the Passeover and then and there commanded to us though these were ceremoniall yet our Christian Sacraments in them might be morall or perpetuall 4. Is it not strange that Law and Gospell both should be comprized in one Commandement and in one and the same words without any difference made by God Did God want words that he must expresse differing things in one and the same word had not Mr Cawdry found out this mystery I must professe I should have been deeply ignorant of it now the old Sabbath day was Law and a part of the Law and Decalogue and the feigned Lords day in the fourth Commandement was Gospell it being kept in memory of our Redemption by Christ so there was both Law and Gospell commanded by God in the fourth Commandement according to Mr Cawdry these things considered is not Gods fourth Commandement shamefully abused by Mr Cawdry and is it not high time to vindicate it 5. I shall premise another thing Mr Cawdry in his second part page the 255 257 256 265. saith that one day in seven is directly commanded in the fourth Commandement but the seventh day is indirectly commanded in the fourth Commandement now I suppose that is said to be directly which is expressed in words and that indirectly which is gathered from the words by consequence of reason and so Mr Cawdry understands it saying in page 255. expresly and directly both words of the same sense and in Page 259. not directly but by consequence To this I answer Is it not strange Sir that you should say one day of seven is directly commanded when these words one day in seven are not to be found in the fourth Commandement And to say these words The seventh day which are expressed are but indirectly and by consequence commanded Surely if any thing be indirectly in the fourth Commandement it must be one in seven because these words are not in the Commandement In the fifth Commandement the thing directly and expresly commanded is to honour our naturall Parents but to honour Magistrates is indirectly and by consequence commanded it not being expressed why you should so crosse a received distinction seems a Paradox to me These five things I have premised and now I come a little closer to the worke as Mr Cawdry leads me on and thus he begins to defend One day in seven to be the true sense and meaning of the fourth Commandement and that it is no paradoxall exposition of it To hold one day of seven is the sense of the fourth Commandement is not a Paradox His first instance Mr Cawdry in his second part p. 257. gives for instance the place of Gods worship Deut. 12.5 11. where it is said to this effect Ye shall offer all your sacrifices only in the place which the Lord shall choose and the place chosen by God afterward was first the Tabernacle and after it the Temple now it is evident that this precept did not enjoyne them directly to offer their Sacrifices at the Tabernacle or at the Temple but only indirectly In like manner it may be said of the time of Gods worship the fourth Commandement saith Thou shalt sanctifie one day of seven at Gods appointment as the last day of seven to the old world and the first day of seven to the new world but neither of them directly by the fourth Commandement but indirectly To this I answer 1. These cases are not alike for as touching the place of Gods worship Deut 12. it was commanded only in generall or indâ—finitely not naming any particular place and so both Tabernacle and Temple were indirectly commanded as by consequence but as for the time of Gods worship Exod. 20.8 c. it was not commanded in generall or indefinitely but in particular and definitely naming the seventh day the particular and definite time and this is not indirectly but directly and expresly commanded 2. The cases are unlike in this that as for the place of Gods worship after God had indefinitely commanded it Deut. 12. it was sufficiently known to be afterwards the Tabernacle and the Temple no man questioning it but as for the Lords day or first day of the new world considered as a Sabbath of divine institution hath been denied by many learned and godly Divines whose names and words I have mentioned in my second booke of the Sabbath Pag. 264 c. as Peter Martyr Brentius Calvin Zâ—nchie Vrsinus Pareus Chemnitius Dr. Prideaux Zuinglius Melanchton Hemingius Bastingius Mr Tindall and Mr Fryth two godly Martyrs with others there named and many more I could name if it were needfull all of them holding and writing that the Lords day is but an indifferent thing and of the same authority with Christmas day St Mathews day and the other Holy daies of the Church To these I may adde that since I wrote my second booke of the Sabbath I have seene neere twenty books lately printed all against the Lords-day-Sabbath so it is not so cleaâ—e a case among us that the Lords day the first day of the weeâ—e or the first day oâ— the new world is appointed by God for the time of Gods worship as it was cleare to the Jews that the Tabernacle or Temple was appointed of God for the place of his worship yea at this day among our selves it is a controversie to know which dâ—y is the Sabbath day the Sâ—turday or the Sunday 3. Whereas you say Sir The fourth Commandement saith Thou shalt sanctifie one day of seven This is false if no man had the ten Commandements but your selfe you might say what you list as you do but being all men have them as well as your selfe no man will beleeve you so long
An Answer To M. Cawdry's two Books of the Sabbath Lately come forth Wherein the Author doth two things 1. He vindicates himselfe from Mr Cawdrie's unfriendly abuse of him in fathering upon him three Texts of Scripture and three Arguments deduced from them to prove the perpetuity of the antient Sabbath which the Author doth in no case own 2. He vindicates the fourth Commandement from M. Cawdry's false Exposition of it Wherein the Author hath 1. Answered and confuted all that Mr Cawdry hath wrote to corrupt the sense and meaning of the Commandement 2. He hath restored the antient genuine and proper sense of the Commandement and confirmed it by sundry undeniable Arguments By Theophilus Brabourne Mat. 5 18 19. Vntill heaven and earth passe away one jot or one tittle shall in no wise passe from the Law Whosoever therefore shall break one of these least Commandements and shall teach men so he shall be least in the kingdome of heaven London Printed for William Franklin and are to be sold at Norwich 16â—4 To the Reader SAint Jude exhorts us that we should earnestly contend for the truth which was once delivered unto the Saints And the Prophet Jeremiah complaines of men in his time who bent their tongues like Bows for lies but they were not valiant or couragious for the Truth Jer. 9.3 If ever St Jude's Exhortation was needfull in the Church it is now needfull when the truth or true doctrine of the Sabbath once delivered to the Saints is so shamefully corrupted and abused If ever there was a time when the Prophet Jeremiah's complaint was verified now is the time Do not men now yea Ministers and of all ministers those accounted the most forward hot and zealous do not these bend their tongues like bows for lies And doth not Mr Cawdry appeare in the front by his three books of about twelve shillings price though to little purpose Whether these expositions of the fourth Commandement be truths or falsities I leave my Reader to judge after he hath read this little Booke They say first So be it we give God a day for his Sabbath it matters not what day be it Saturday or Sunday As if God had never made choiâ—e of his day They might as well say So be it we have a man to dispense the Sacraments it matters not what man be he Minister or Lay-man Secondly They say God did not command in his fourth Commandement the Sabbath day as of a certaine day definitely but a Sabbath day as of some uncertaine day indefinitely as if God delivered his Commandements in ambiguous terms and doubtfull words as if no man could know by the Commandement what day God meant his people should keep for his Sabbath day Thirdly They say by the ordinall word seventh in the fourth Commandement we need not understand Saturday the seventh and last day of the week but any one day of the sâ—ven as Sunday the first day of the weeke as if when God commanded the last day of the week we may understand him of the first day of the weeke Fourthly whereas God rested at the Creation on Saturday the seventh day for our imitation they say we may imitate Gods example if we rest on Sunday the first day as if we imitated Gods example by crossing of it for he rested at the end of the weeke and we rest at the beginning of the weeke Fifthly They say the fourth Commandement enjoyned the Jews to keep Saturday the same fourth Commandement enjoynes Christians to keepe Sunday as if one and the same Commandement should enjoyns contrary things as the Saturday which they call Judaisme and the Sunday or Lords day which they call their Christian Sabbath and so it shall enjoyne both Judaisme and Christiaâ—isme and so the fourth Commandement shall have one sense and meaning yesterday and another this day for thousands of yeares till Christ it shall have one expositition as for Saturday and for ever after Christ it shall have another exposition as for Sunday Now to make up the number of seven abominations Mr Cawdry will adde two more as these ensuing Sixthly The Sabbath day and seventh day mentioned in the fourth Commandement are not the substance of the fourth Commandement but one day in seven is the substance as if the words expressed in the Commandement should be no substance and yet one day in sâ—ven which words are not expressed should be the substance of it Seventhly The Sabbath day and seventh day mentioned in the fourth Commandement are indirectly commanded but one day of seven of which there are no such words in the Commandement and yet these are directly commanded as he saith Was there ever any of God's ten Commandements thus shattered by Jesuites and thus wrung and wrested from the genuine and true sense intended by God and yet these are the expositions given by the godly Ministers Now may I not justly take up the Prophet Jeremiah's complaint of these so zealous Ministers saying They bend their tongues like Bows to publish false Expositions of Gods fourth Commandement The Lord threatned old Eli the Priest saying They that despise me shall be despised 1 Sam. 2.30 And have not these Ministers despised God by corrupting the sense of one of his ten Commandements And hath not God of late despised them Never did God poure greater contempt upon Clergy men than in our daies wherein they are ashamed to weare black Coats and turne into colours These things premised now I shall give my Reader an account how far I have answered Mr Cawdry's Books He hath wrote three books of the Sabbath the first part about seven yeares agone the other two parts now lately I do not undertake to answer all that he hath wrote for many things he hath wrote not against me but in confutation of the Bishop of Eli Doctor White 's Book which was an Answer unto my second Booke of the Sabbath and particularly against what I wrote in it in maintenance of the antient Sabbath but granting what I wrote against the Lords day Sabbath And divers things he hath wrote against Dr Heyline and against Master Primrose Now I leave these things unto their proper Authors I meddle with no more than with what he hath wrote against me as touching the antient Sabbath and the Lords-day Sabbath as touching these two I give this account 1. As touching the antient Sabbath I do not endeavour punctually to confute any of his Answers made to divers of my twenty foure Arguments left my books should be cmmitted to the fire and I should offend the State yet I have much ado to bridle my selfe so as to be silent in this quarrell I only endeavour to vindicate my selfe from Mr Cawdry's unfriendly abuse of me by fathering upon me the things I never wrote and to vindicate God's fourth Commandement from his false Expositions of it and my hope is that the State will permit a man to do so much for God and for himselfe 2. As for the
in my other booke but cannot find any where that I alledged this text to prove the perpetuity of the seventh day-Saturday-Sabbath wherefore I disclaime this text also as none of mine but of Mr Cawdry's own devising As for his answer to it doth Mr Cawdry thinke Mr Brabourne so rash in choosing a Text to prove the Sabbaths perpetuity as to make choice of this text where the Sabbath is not preferred above the New Moons for perpetuity But Mr Cawdry it seems knew no better way to bring Mr Brabourne into contempt with his Reader than to forge such shallow-brain'd things as this is and then to father them upon Mr Brabourne Having spoken of the three texts severally now I shall speake of them joyntly Mr Cawdry placeth these his and not mine three texts in the front before my two texts which I owne of which too by and by here I note his sophistry and carnall policy hoping by the weaknesse of these three Texts and my arguing so weakely from them to bring me and my two texts following into a weake estimation with his Reader that so he may thinke there is no more strength of Argument in my two following texts than is in the three texts going before The fourth and fifth Texts Sâ—e Mr Cawdry in page 431. thus writing Objection the fourth The fourth is taken out of the New Testament Mat. 5.17 18. where our Saviour ratifies the morall Law the Decalogue till the end of the world whence thus he argueth If every jot and tittle of the Law be in force untill the worlds end then these letters and words the seventh day is the Sabbath are in force untill the worlds end But the former is true by the Text alledged Mat. 5.17 18. Ergo c. Objection the fifth The last Text is Mat. 24.20 whence thus he argues Their destruction was forty yeares after Christs death yet he bids them pray that their flight might not be in the winter nor on the Sabbath day and therefore Christ foresaw that the Sabbath day should be in force still and kept after his death These two texts indeed I own for mine and the substance of the two Arguments deduced from them though but unhandsomly laid down by Mr Cawdry now let the Reader judge whether there be not better force of proofe in these two texts than there was in the three texts set before them in the front on purpose to disgrace me and these two texts As for the Text Mat. 5.17 18. I allow it as Mr Cawdry hath laid it downe As for the other text Mat 24.20 Pray that your flight be not on the Sabbath day this flight was to be at the destruction of Jerusalem about fifty years after Christs death whence I thus argue that Chrâ—st allowed of the antient Sabbath as a Christian Ordinance in the Church all times of the Gospell after his death and had it been a dying Ceremony as many fancy Christ would not have bidden Christians to pray to God to prevent their profanation of it for this had been a profanation of the sacred duty of Prayer as if a Papist should pray not to travell on Christmas day Having by these two Texts proved the perpetuity of the antient seventh day and Saturday-Sabbath it will be expected by my Reader that I should confute Mr Cawdry's answers to them which thing I professe I can easily doe without much study but no provocations shall make me go beyond the bounds I have set to my selfe I have resolved to handle but two things the one is to vindicate my selfe from the abuse of the three forged Texts the other is to vindicate God's fourth Commandement from Mr Cawdry's false glosses and corrupt Expositions of it saying God commanded not the seventh day in order but one day in the seven without order and by this false Exposition he makes his answer to many of my twenty foure Arguments My hope is that as our State do allow liberty of Conscience to some in some cases so they will allow me a liberty in these two things first to vindicate my selfe from slanders Secondly to vindicate Gods fourth Commandement from false Expositions I dare not go farther lest I should offend the State and have my books burnt one Mr Ockford about two yeares past wrote a booke in defence of my way against the Lords day and for the old day the seventh day but as saith Mr Cawdry it was answered by fire being ordered to be burnt as I remember Mr Tyndals Translation of the New Testament long since was ordered to be burnt too and was not Paâ—eus on the Romans burnt also in King James his daies And I feare me so it would be with this my book if I should exceed my bounds Let not therefore Mr Cawdry thinke that I do not reply to his answers because I cannot but because I dare not if I durst and had but this faire dealing to have the Presse as open to me as it is to him he should soone see that I would make his weaknesse in arguing to appeare unto all men I had rather be engaged in this quarrell than go to my dinner or supper When two Souldiers are to fight the odds is too great to give al encouragements and conveniences to the one and bind the hands of the other behind him or hold a cudgell over his head if he strikes a blow it is my unhappy condition to suffer this odds to have the fire prepared for my books and the benefit of the Presse denied me unlesse I Print by stealth So far for vindication of my selfe and now for the vindication of the fourth Commandement Of the vindication of Gods fourth Commandement Before I fall close upon this point I shall premise five things tending to the vindication of this Commandement 1. What may be the reason of Mr Cawdry's wresting these words in the fourth Commandement The seventh day is the Sabbath from the proper sense of the ordinall number seventh which signifies not only one of seven but more as the lâ—st of seven and that single one which followes the sixe dâ—ies labour and why would he instead of this bring in one day of seven indefinitely His tacite reason I beleeve is this that having no precept for the Lords day in the New Testament and none but poore probable reasons ab exemplo therefore he would faine incorporate the Lords day into the fourth Commandement to strengthen it so it having no legs of its own to stand on he would be so friendly to it as to borrow a paire of legs from the fourth Commandement and then it shall be able to stand in the opinion of the deluded multitude As for his Arguments ab exemplo from example as is the supposed practice of the Apostles however it go current in the Pulpit yet Sir if you know it not let me informe you that an Argument ab exemplo in Disputation is next unto nothing try it when you will For my part if it could be proved
to sanctifie it the first day of the weeke is the Lords day in it thou shalt do no worke for the Lord Christ reâ—â—ed or rose from the dead on the first day of the weeke and therefore the Lord Christ blessed the Lords day and sanctified it If now Mr Brabourne should preach on this Commandement or write a book for the true Exposition of it and instruct the people of the Land saying 1. By the Lords day you are to understand a Lords day but not the Lords day for every day of the weeke is the Lord Christs day in some sense 2. By the first day of the weeke you may understand some one day of the weeke or other 3. We may imitate Christs resting or rising from death on the first day of the weeke if we Christians rest upon some one or other day of the weeke as on Saturday the last day of the weeke 4. The Lords day was appointed to the Grecians in the first Age of the Church but Saturday the seventh day to us Christians 5. The Lords day and first day of the weeke are not the substance of Christs Commandement but Saturday the last of the weeke 6 The Lords day and first day of the weeke are indirectly commanded by Christ but Saturday the seventh day of the weeke are directly commanded Should I thus expound this Commandement of Christ oh how would the Patrons of the Lords day rage stampe and storme at me Saying how shamefully doth this Brabourne corrupt Christ his Law for the Lords day How abominably doth he abuse Gods people by his false Expositions Never did Jesuite so abuse and corrupt any Texts of Scripture as this man hath abused our Lord Christ his Commandement the Devils themselves did never so abuse the Scriptures it is pitty the man is suffered to live any longer hanging is too good for him burne him like an Heretick I cannot expresse the one halfe of their zeale in this kind and I confesse all this were worthily spoken against me if I had so done but now I pray compare my supposed Exposition of Christs supposed Commandement with Mr Cawdrie's reall Exposition of Gods reall fourth Commandement in the sixe particulars mentioned and behold how paralell and alike they are one to the other point by point now if my Exposition be abominably absurd what then is theirs and if Jesuits yea and the Devill never did the like what may too many of our most zealous Ministers thinke of themselves who do the same dâ—yly and are the most forward and stirring in this kind of exposition so far of the Absurdities and now I come to my Conclusion The Conclusion HAving vindicated God's fourth Commandement from Mr Cawdrie's false Expositions of it now it will be expected that I should proceed in answer to other passages of his Books and in particular to confute his answers made unto divers of my twenty foure Arguments for the antient Sabbath and to answer or confute his Texts alleaged by him in maintenance of the Lords-day-Sabbath as it is called now adaies touching these two I shall give this account First concerning the antient Sabbath if I should maintaine my twenty foure Arguments Mr Cawdry or some of his friends for him might complaine to the State and procure my book to be answered by fire as Jewish for so was Mr Ockfords book of like kind but I am resolved that no provocations shall force me to proceed so far againe having vindicated the fourth Commandement from this false exposition of one day in seven I have confuted the most of his Answers given by him to many of my 24 Arguments so as it is needlesse for me to proceed any further Now as touching Mr Cawdrie's Texts alledged by him to prove the Lords day to be kept for a Sabbath if I should answer them as nothing is more facile and easie to be done I might so also run the hazzard of having my books burnt with fire but I will not offend the State so far I shall therefore satisfie my selfe with this that I have many yeares since discharged my conscience by writing of two severall books wherein I have made answers plentifully to every one of their Texts of Scripture and given not one but many answers unto every one of their Texts of Scripture the which answers were never yet confuted by any man and yet it is about twenty sixe yeares since I wrote my first book and about twenty two yeares since I wrote my second booke nor hath Mr Cawdry now confuted those answers albeit he hath made a great flourish with three great books saying he will confute all gainsayers but it is very false for he hath not confuted Mr Brabourne I observe that albeit M. Cawdry is larger upon the Sabbath than any man yet hath he nothing new or more for matter than others have wrote many yeares agone new books but old matter more words but no more matter the Practice of Piety in a few leaves is as large for matter as M. Cawdries three large books of twelve shillings price now since Mr Cawdry hath brought no new Texts of Scripture to light or new Arguments for the Lords day wherefore should I blot paper and spend inke to answer that in him which I have fully answered long since to others who have wrote the same things before him Whilest I was in writing of my first booke of the Sabbath and in answering the Texts of Scripture alledged for the Lords day me thought they were such simple and silly things for that purpose as my thoughts often checked me for vouchsafing an answer to them fearing understanding Divines would secretly thinke that Brabourne was some Ignoramus or some vainglorious man labouring to gaine credit by fighting with a shaddow and confuting what no judicious Schollar would â—aintaine I remember that divers times I tooke off my Pen to pause whether I should go on or not and doubtlesse I had then broke off but that I saw so many of our most zealous Ministers so far from being ashamed of it as they with a deale of not zeale maintained it but I may say of them as once Saint Paul said of those superstitious Jews They have the zeale of God but not according to knowledge Rom. 10.2 And as Christ said to the Scribes and Pharisees Woe be unto you blind guides for misleading the devout people of the Land Mat. 23. and so I end FINIS
Lords day â—abbath so called but never so proved I shall not here alleadge any Scriptures against it nor confute any of Mr Cawdry's replies made by him to my answers which I made to their severall Texts of Scripture alleadged for the Lords day nor shall I need for Mr Cawdry hath rather replied to the answers of the Bishop of Ely to Dr Heyline and to Mr Primrose than to my answers and yet he hath carried it on so cunningly as his Reader cannot but thinke he hath confuted Mr Brabourne also and this must go among the Vulgar for an Answer to my Books this is one peece of Mr Cawdry's Sophistry he cannot be content to abuse me with fathering upon me falsely three Texts of Scripture but also he must make the world beleeve that he hath answered my books against the Lords-day Sabbath whereas he hath done no such thing he hath indeed mentioned my name often but never replied to my Answers and if he hath mentioned any of them instead of a Confutation he hath sleightly passed by and instead thereof he hath falne upon the Bishop Dr Heyline or Mr. Primrose It is usuall with most that write for the Lords day to have a fling at Mr Bâ—abou ne in one Page they among many things carpe at some one and twenty or thirty Pages after they carpe at another and perhaps fifty or sixty Pages after they carpe at a third and so much for confutation of M. Brabourne thus have some done in their bookes from New-England and many in their books in Old England but none of them all dare undertake to confute all my Answers to their Texts for I have given not only one Answer but many Answers to every one of their Texts So Mr Cawdry perhaps may stumble upon some one of my many Answers but to go Text by Text and confute all my Answers answer by answer as is meete and reasonable I have not yet seene it nor do I beleeve that ever I shall see it his wit in passing these things by in silence so sleightly is to me an Argument that he is at a non-plus and therefore is faine to make a colour of an Answer and to bluster among the people with the wind of three great books so thinks Theoph. Brabourne Mr Brabourne's vindication of himselfe from the unfriendly abuse of Mr Cawdry fathering upon him no less than three Texts of Scripture and three Arguments deduced from them to prove the morality or perpetuity of the antient sâ—venth-day-Saturday-Sabbath the which things M. Brabourne doth in no case own The words of Mr Cawdry SEE Mr Cawdries book on the Sabbath his third part in p. 429 430. thus writing Of all that have wrote of this subject to wit the Sabbath day Mr. Brabourne is the largest and hath the greatest shew of Scripture and Reason for his opinion and therefore in confuting him we shall easily confute all the rest He hath produced five Texts of Scripture for himsâ—lfe we consider their strength in order Objection the first out of Gen. 2.3 The first is taken from Gen. 2.3 whence thus he argueth An Ordinance given in the state of innocency not peculiar to that state is perpetuall But by divine institution the seventh day was appointed to be the time of rest in Innocency and not appropriated to that state Ergo. To this Text and to this Argument deduced from it I answer At my first reading them my heart rose against them saying in my selfe surely Mr Cawdry hath done me wrong then I tooke my first booke of the Sabbath printed 1628. and sought among my twelve Arguments there for proofe of the perpetuity of the ancient seventh-day-Sabbath but there I could not find these things then I sought in my second book of the Sabbath printed 1632. among my twenty foure Arguments for the antient Sabbath and there I could not find these things Lastly because I would make a through and full search I spent some houres to turne over both my books page by page but neither so could I find these things wherefore I disclaime this first Text and Argument as none of mine Mr Cawdry in charging this and two other Texts upon me doth not say in which of my two books the Reader might find them nor in which of my twelve or twenty foure Arguments these things may be found nor in what page they may be found so the Reader is left to seek a needle in a bottle of hay there are 238. pages in my former booke and 632. pages in my latter booke so it is not easie for any man to find a thing without direction but it is too common with some Writers in a weake cause wittily I might say wickedly to omit the quotation of the booke and page and then to foist in what they please of their owne the easilier to deceive the Reader to abuse the Author and the better to gaine credit to their weake cause by begetting a sleighty opinion of their Adversary The second Text. Mr Cawdry in the place fore cited and page 430. thus writeth Objection the second The second place of Scripture is that of Exod. 31.16 where the Sabbath is call'd An everlasting Covenant and therefore it is still in force To this Text and the Argument deduced from it I answer as before that I have sought for these things in my first booke and in my twelve Arguments and in my second booke and in my twenty foure Arguments there for the seventh-day Sabbath for where else should I seeke but among my Arguments for this Text and Argument But there I finde them not yea I have cursorily sought page by page in both my books but yet I cannot find them wherefore I disclaime them as none of mine I yet remember that before I printed my first book I had thoughts of this Text Exod 31.16 where the Sabbath is called an Everlasting Covenant but I then fore-saw that I could not from these words frame a sound Argument to prove the perpetuity of the ancient Sabbath because Circumcision is called an Everlasting Covenant also wherefore I laid it aside and will Mr Cawdry now father this weake Argument upon me What can his end of it be but to render me the cause I have in hand ridiculous and contemptible To deceive his Reader And to winne vaine applause to himselfe and his cause The third Text. Mr Cawdry in the place first cited and in page 430. thus writeth Objection the third from Isa 66.23 The third Text is Isa 66.23 where the Prophet speaking of the renewed state of the Church by Christ saith from month to month and Sabbath to Sabbath all flesh should come to worship the Lord. To this Text he answereth that the continuance and perpetuity of the Sâ—bbath can no more be concluded hence than of the New Moons which are mentioned with the Sabbath yet by himselfe granted to be abolished I have sought among my twelve Arguments in one of my books and my twenty foure Arguments