my sixth Argument Argument the seventh If the Lords day be rightly expounded for the first day of the weeke and not for any one day of the weeke uncertaine which day it is then the Sabbath day must be expounded for the seventh and last day of the weeke and not for any one day of the seven uncertaine which day it is The reason hereof is one and the same for when you read of a day called the Lords day Rev. 1.10 you understand it of the first day of the weeke and of no other day because you read elsewhere that Christ our Lord rose on the first day of the weeke Mar. 16.9 so when we read of the Sabbath day Exod. 20.8 and read againe in the same fourth Commandement The seventh day is the Sabbath Exod. 20.10 we must understand it of the seventh and last day of the week and of no other day for if the ordinall number first be understood properly for the first day of the seven and not improperly for any one of the seven as touching the Lords day so the ordinall number seventh must be understood properly also for the last of seven not improperly for any one of the seven as touching the antient Sabbath day if the one be taken properly so must the other and if the one be take improperly so may the other so far of my seventh Argument Thus I have proved by seven Arguments that the fourth Commandement must be expounded of Saturday the seventh and last day of the weeke and not of any one of the seven daies Now for â— further vindication of the fourth Commandement I shall shew how absurd it is for Mr Cawdry to deny the Saturday the seventh and last day to be expressely commanded in the fourth Commandement and to expound it of a Sabbath day indefinitely and of one day of seven indefinitely Of the absurdnesse to reject the exposition of the fourth Commandement for the Sabbath day definitely and the seventh and last day of the seven definitely and to expound it of a Sabbath day indefinitely and of a seventh day indefinitely or of one day in seven The first absurdity If by the word Sabbath in the fourth Commandement we may understand a Sabbath day uncertainly as a rest upon any of the seven daies and by the word seventh any one of the seven daies then we may keep two Sabbath daies together without six daies labour going betweene them As for example we may keep the Saturday the last of the weeke and Sunday the first of the next weeke and so two Sâ—bbaths go together no working daies coming betweene them and is not this absurd For Saturday is one day of the seven in the former weeke and Sunday after is one day of the seven in the latter weeke Againe If the former please nor then take this Christ did lye in his grave upon Saturday which by the Jews was kept for the Sabbath day according to the fourth Commandement Luk. 23 56. Now if Christians kept the Sunday or Lords day being the next day following the Sabbath day were not then two Sabbath daies kept together without any working daies comming between them And is not this absurd Furthermore and if both daies were kept by the fourth Commandement is not this much more absurd So far of the first absurdity The second absurdity If by Sabbath we may understand a rest on any day of the weeke and by seventh any one of the seven daies then we may keepe by the fourth Commandement Sunday the Lords day this weeke in memory of Christs Resurrection and Good Friday in the next weeke or every other Friday in the yeare in memory of Christs Passion for as Sunday is one day of the seven in this weeke so Friday is one day of the seven in the next weeke and is not this absurd And to keepe these two daies by the fourth Commandement also is not this much more absurd so far of the second absurdity But perhaps you will say we have Scripture for the Lords day but you have none for Good Friday I answer If I would abuse Scripture for Friday as you abuse Scripture for the Lords day I could alledge a Text having as much colour in it as the best of your Texts see for this purpose Zech. 12.10 c. They shall looke upon me whom they have pierced and mourne for him as one mourneth for his only Son This Text may be applyed to Good Friday wherein Christ was pierced for our Sins and wrought the worke of our eternall Redemption and said upon his Crosse now It is finished Ioh. 19.30 So we may keep the Lords day every other weeke in memory of Christs Resurrection and every other Friday as our Christian Sabbath in memory of Christs Passion and our Redemption But you will say the Sabbath day is a day of rejoycing but Good Friday is a day of mourning To this I answer the Sabbath day in the fourth Commandement was kept in memory of the Creation and yet you can keepe the Lords day by the fourth Commandement in memory of the Resurrection why then may we not keepe sometimes the memory of Christs Passion and our Redemption on Friday by the fourth Commandement as well as Sunday or the Lords day in memory of the Resurrection by the fourth Commandement but a change in both I know indeed that this Text Zech. 12.10 is liable to many just exceptions and so is the best Text alledged by Mr Cawdry for the Lords day but would he be pleased to take Good Friday into his favour as he hath done the Lords day he could with a little of his Logick mingled with much of his Rhetorick and some of his Sophistry make this Text Zech. 12.10 as plausible a Text before the multitude for Good Friday as is his best Text for the Lords day And so I come to the third absurdity The third absurdity If by Sabbath we may understand any day of the weeke wherein we rest and by seventh any one day of the seven then first The Jews were no more bound to keepe Saturday the last day of seven than to keepe the Lords day or Sunday the first day of the seven for the Sunday was then some one day of the seven Secondly Then we Christians may keep the Saturday Sabbath for this day is one day of the seven but we may not keepe the Saturday as they say because it is Judaisme as they call it and it is expired and abolished as they say Now are not these two things two absurdities So far of this third absurdity The fourth absurdity To expound the fourth Commandement for one day of seven is absurd because we have but one day of sixe if they reject the seventh and last day of the weeke take away Saturday the seventh day as an abolished or expired day which may not be kept for feare of Judaisme and then you have remaining but sixe daies in every weeke and therefore if you take any day of these
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
that the Lords day had a divine institution which I never saw proved nor hath Mr Cawdry proved it in any or all of his three larger Volumes on the Sabbath I say if it could be proved to be set up by Christ or his Apostles yet I stiffely deny it to be commanded in the fourth Commandement for the Lords day is called in Scrâ—pâ—ure the first dâ—y of the weeke but the fourth Commandement is fâ—r the seventh and last day of the weeke and the Lords day was not known when the fourth Commandement was given on mount Sinai If as you say Christ did institute the Lords day is not Christs institution and authority sufficient for it but that you must run unto the Old Testament the fourth Commandement for a Law and Commandement for it Christ hath instituted two new Sacraments Baptisme and the Lords Supper now is not Christs institution and authority sufficient to uphold them but that we must run to the Old Testament as unto the Laws and Commandements for Circumcision and the Passeover saying our two Sacraments stand by force of the two Laws in the Old Testament So if Christ had set up a third new Ordinance as the Lords day what need we to run further than the New Testament and then to Christs institution and authority for it But you will say Circumcision and the Passeover are Ceremonials but the fourth Commandement is Morall I answer if the fourth Commandement be morall then the time there commanded is morall too and morall things are not alterable one jot or tittle shall not passe from the Law so long as heaven and earth last Mat. 5.18 It is a signe the cause is naught when the Authors of it are so put to their shifts and to use their wits as to run such strange and unusuall courses as to run from the New Testament to the Old Testament and that for a new Ordinance yea and also to wrest the proper sense of the fourth Commandement as if it were a nose of wax to be bowed on this side at one time and on the other side at another time to command the Saturday for thousands of years untill Christ and the Sunday or Lords day for ever after Christ 2. I shall premise another thing which is a distinction of Mr Cawdries saying in his second part page 255. The old world had the last day of the weeke the new world the first day of the weeke Now by the old world he meanes the Church of the Jews before Christ and by the new world the Christian Church since Christ and both these have their severall daies from this one fourth Commandement now this is a Popish distinction in its application for Papists say of the second Commandement that it forbade Images indeed to the Jews that is to the old world but not unto Christians that is to the new world and so saith Mr Cawdry the fourth Commandement was for the last day of the weeke to the Jews of the old world but it is nâ—t so to Christians of the new world for it commands us the first day of the weeke might he not as well say Protestants are bound by the fifth Commandement to honour their Parents and by the same Commandement Papists are bound to honour the Pope but not their Parents Never did Jesuites more abuse the second Commandement than Mr Cawdry doth the fourth Commandement 3. I shall premise this also that Mr Cawdry saith in his second part page 255. That the seventh day in order was not the substance of the fourth Commandement In his third part page 418. He saith The ground of all the Sabbatarian errour is that they take for granted that the seventh-day-Saturday-Sabbath was commanded as the substance of the fourth Commandement we agree with them in this that if it be so we must turne Anabaptistâ— who keep no day or Sabbatarians to keep the seventh day with the Jews but this is their mistake c. And in p. 259. of his second part he saith one day in seven is the substance of the fourth Commandement To this I answer First if these words The seventh day is the Sabbath be not the substance of the fourth Commandement how can hâ—s words one day in seven be the substance of the Commandement Are they not both spoken of the time If the one be the substance then the other iâ— a substance also and if that which is not expressed in the Commandement as one day in seven be the substance of it then much rather must these words the seventh day which are expressed in the Commandement be the substance of the Commandement 2. For this word substance it is not used here properly for it hath neither Circumstance nor Accident in the fourth Commadement the substance is the duty of rest from labour and the worship of God the time is the Circumstance Besides few Readers understand what substance and accident are wherefore I would require Mr Cawdry to forbeare this word substance and state the question by some other word which is proper and which every Reader may understand as to use the word commanded for we speake of one of Gods Commandements and of a day or time commanded which also will avoid strife betweene the disputants about the word substance it being liable to be used sometime in one sense sometime in another Now if you use the word commanded then Mr Cawdry must say The seventh day was not commanded but one day of seven was commanded both which are manifestly fâ—lse for the seventh day was expresly commanded in so many words saying The seventh day is the Sabbath in it thou shalt not do any worke but one day of seven was not commanded or expressed in the fourth Commandement So now Sir they are your own words you must turn Anabaptist keeping no day or Sabbatarian keeping the Saturday-Sabbath with the Jews now take your choice 4. I shall premise this also Mr Cawdry saith in his second part page 257. In like manner we suppose it may be said that the fourth Commandement saith Thou shalt sanctifie one day of seven at Gods appointment that is in particular God appointed the last day of seven to the old world and the first day of seven to the new world To this I answer Hâ—re he makes one day of seven to be the genus whereas those words be no where exprest in the fourth Commandement nor are gatherable by consequence and then he makes the last day of seven the Saturday and the fi st day of seven the Sunday to be the two species the former appointed by God to the Jews in the fourth Commandement the latter appointed by God to Christians in or by the fourth Commandement also but is it not strange that 1. God should appoint two severall daiâ—s by one single Commandement and never to expresse any more than one For the fourth Commandement mentions but one day singularly not daies plurally as the Sabbath day not daies and the seventh day not daies Exod.
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
as they read no such words in the Commandements or if you take it for granted before you have proved it as here you do that your woâ—ds are the sence and meaning of the fourth Commandement then you do but sophistically beg the question Thus you have seen that this first instance proves nothing for it shews not that one day of seven may be the sense and meaning of the fourth Commandement nor that you Sir are freed from a Paradox in saying the fourth Commandement enjoynes one day of seven His second instance Mr Cawdry in page 258. thus writeth We shall give light to our assertion by comparing the time of worship and the worship it selfe comparing the fourth Commandement with the second Commandement the second Commandement doth not directlly and expresly command the particular services as Sacrifices Circumcision the Passeover c. yet all these fall under the generall Obligation of the second Commandement by way of consequence as speciales to a generall The like may be said of the services of the New Testament Baptisme and the Lords Supper c. and these services are reduced to the generall morality of the second Commandement just so we thinke it is in the fourth Commandement the speciall day the seventh day was not directly and expresly commanded in the fourth Commandement no nor the Lords day yet both fell under the Obligation of the fourth Commandement as specials to a generall To this I answer 1. Supposing but not granting that Sacrifices c. Baptisme and the Lords Supper were commanded in the generall in the second Commandement yet the saturday-seventh-day-Saturday-seventh-day-Sabbath and the Lords day were not both commanded in the generall in the fourth Commandement As for the Lords day it was not thought on at the giving of the Law on mount Sinai in the wildernesse how should it then be commanded in the fourth Commandement Nor can it be understood in the fourth Commandement for this is for the day called by its proper name as shall hereafter appeare Sabbath day Remember the Sabbath day now the fourth Commandement binds to Saturday properly called Sabbath day cannot bind to Sunday or Lords day the day following Againe the fourth Commandement saith The seventh day is the Sabbath which is Saturday the last day of the weeke but the Lords day is Sunday the first day and beginning of the weeke following now how should a bond of one hundred pound to be paid on the sevenâ—h day of May be understood to bind to the day following the eighth day of May without a forfeiture of the Bond Or a bond to be paid on Saturday the seventh day of the week but to be forfeited if it be not paid till Sunday after the fiâ—st day of the next weeke When the fourth Commandement binds to the seventh and last day of the weeke it cannot bind to the first day of the weeke the Lords day so you see that the Lords day was not commanded in the fourth Commandement in the generall no more than in the particular Now as for the saturday-seventh-day-Saturday-seventh-day-Sabbath this indeed was commanded in the fourth Commandement but not generally as is supposed comprizing under it Saturday and Sunday both as specialls for Saturday the seventh day was no generall but a speciall single and individuall day as is granted me But I suppose Mr Cawdry understands his one day in seven to be the generall and Saturday and Sunday the specialls but to expound the fourth Commandement of one day in seven is a false Exposition and as yet Mr Cawdry hath not proved it to be the sense and meaning of the fourth Commandement yet here and before he takes it for granted and supposeth one day of seven to be the genus or general of the fourth Commandement but this his supposition is but petitio principii a begging of the question of me before he haâ—h proved it Thus you have seene by my answer that Mr Cawdry hath not by his second instance vindicated himselfe from this Paradoxe in expounding the fourth Commandement for one day of seven nor hath he proved that the fourth Commandement may be expounded for one day of seven 2. Whereas Mr Cawdry makes Sacrifices and the Passeover Baptisme and the Lords Supper to be specialls under the generall Obligation of the second Commandement what doth he but mingle Ceremonials with Morals And so confound the morall and the ceremoniall Laws making Sacrifices Circumcision and Passeover to be commanded in the morall Law as in the second Commandement methinks Sir it beseemes not a Divine of your ranke thus to jumble together Morals and Ceremonials 2 Sacrifices and the Passover were Gospell I say Gospel vailed under shadows typing out Christ Baptisme and the Lords Supper are Gospell also pointing to Christ now Sir will you mingle Law and Gâ—spell together Saying Sacrifices and the Passeover Baptisme and the Lords Supper fall under the Obligation of the second Commandement Will you confound Law and Gospell for the second Commandement is Law and a part of the morall Law now to thrust these Evangelicall things into the second Commandement is to jumble together the Law and the Gospell I confesse you may as well thrust and crowd the Lords day into the fourth Commandement as you may crowd Baptisme and the Lords Supper into the second Commandement but both are but Carter-like done 3. Whereas Mr Cawdry in this instance and in two or three passages of his before makes the Saturday and the Sunday or Lords day to be species or specialls under the genus or generall of one day in seven in the fourth Commandement how can he make this Logicke good Suppose we that his one day of seven were the genus since all Logicians know that the genus must have two species at least these two daies cannot be the species for during the old world as he cals it untill Christ the fourth Commandement under one day of seven had but one species namely the Saturday-seventh-day-Sabbath as himself confesseth oftentimes and since Christ if the Lords day be a Sabbath as he saies and be also packt or patcht I may rather say into the fourth Commandement yet then from Christs time unto our times there hath been but one species under his genus of one day in seven in the fourth Commandement as the Sunday or Lords day now how can Mr Cawdry make his one day of seven to be a genus when it ever wanted two species As both before Christ and since Christ his divinity in expounding the fourth Commandement for one day of seven is like his Logick in making a genus to subsist with but one single species His third instance Mr Cawdry in page 260. thus writeth in Levit. 27.30 All the tithes or tenths of the land are the Lords c. The tenth of the Flocks which passeth under the rod shall be the Lords Where it is not necessary to take it for the tenth in order but for any part of the ten Also Lev. 23.13 Two tenth deales of
flower and a fourth part of an hin of oyle here any part of the ten or any part of the foure is as much as this Law requires So the seventh day mentioned in the fourth Commandement doth not necessarily signifie the seventh day in order but may signifie a seventh day or one day in the seven So this is sufficient to take off the aspersion of novelty from our interpretation and exposition of the fourth Commandement and to shew it to be consonant to the Language of the Scripture To this I say whereas in expounding the fourth Commandement I do insist upon the ordinall word seventh holding my selfe close to the propriety of it which notifies properly as hereafter shall appeare not any one of the seven but the last of the seven and that single one which next follows the sixth As when we say the seventh yeare of the Kings Reigne we meane not one of the seven indefinitely that is any one of the seven but the last yeare of the seven that which follows next after his sixth yeares Raigne A bond to be paid the seventh day of March is not to be paid upon one of the seven daies of March indefinitely that is upon any one day of the seven but definitely upon the seventh day from the first day of March the like may be said of the eighth day for Circumcision and of the fourteenth day for the Passeover and of other ordinall numbers which in our English tongue end with th Now Mr Cawdry to overthrow this propriety of the ordinall number seventh brings in this his instance of another ordinall number the tythe or tenth Hereunto I answer 1. Whereas Mr Cawdry would understand by the Tythe or tenth not the tenth in order but for any one of the ten indefinitely hereby as he would overturne Gods definite and fixed time so he doth an evill office to himselfe and to the rest of the Clergy for matter of Tythes for if the Shepheard hath in his Flock a blind or lame Lambe a sick or leane Lambe may he not give the Minister for tythe his blind Lambe sick or leane Lambe And if the Minister thinks himselfe wronged may not the Shepheard plead Scripture to him Saying by the tythe or tenth God might enjoyne one of ten that is any one of the ten indefinitely Mr Cawdry would be loath the Sheppheard should so expound Scripture to him and yet he will so expound the fourth Commandement to us understanding by the seventh day any one day of the seven Againe God commanded Circumcision to be on the eighth were Mr Cawdry to expound this Commandement he could say by the eighth day may be understood any one of the eight daies The Passeover on the fourteenth day he could expound this ordinall fourteenth so as they might eate it on any one of the foureteene daies 2. Though there is not any Commandement in the New Testament for the Lords day yet let us suppose one made by Christ saying Remember the Lords day to sanctifie it but the first day of the weeke is the Lords day c. If I should answer to this Commandement as Mr Cawdry doth to Gods fourth Commandement saying the word fiâ—st is an ordinall number indeed but by the first day of the weeke or first day of the seven we may understand one day of the week or one day of the seven indefinitely for ordinall numbers as the tenth of the Flock and a tenth deale of flower are so used in Scripture how would Mr Cawdry and our new Sabbatarians exclaime of me for corrupting the proper sence of this new Commandement of Christs and for beguiling them of their new Sabbath day And yet thus they deale with God and with his fourth Commandement and no man may controulâ— them without some heavy Censure or other for I run more hazard for maintaining the true exposition of Gods Commandement than they do for corrupting it 3. Be it so that some few as two or three ordinall numbers in Scripture be used improperly for Io. 21.14 This is the third time that Jesus appeare c. if this third time of Christs apparition may be upon some one of the three times only and not on the last of the three how shall we do for our new Sabbath on the Lords day for Christs apparitions be brought to prove our new Sabbath Againe Christ rose the third day may this be expounded of one of or of any of the three daies further I answer 1. That this particular ordinall number the seventh mentioned in the fourth Commandement is never used in Scripture but properly for the last of seven As for oâ—her ordinall numbers some two or three as the tenth of the Flock and a fourth part of a hin of oyle c. these are used improperly but there are an hundred Texts of ordinalls all used properly for one or two used improperly 2. Where an ordinall number is used improperly it is so understood in a case of necessity only when it cannot possibly be otherwise understood as when the things numbred have in them neither diffâ—rence nor order as a fourth part of an hin of oyle and a tenth deale of flower in such a case we must understand them improperly as for any one of the number so when Christ is called a dooâ—e and the bread his body we must take them improperly but not alwaies in all texts so for the proper sense is ever holden for the true sense if nothing appeare to the contrary now there is no necessity to depart from the proper sense of the ordinall seventh in the fourth Commandement for among the seven daies there is both difference and order one orderly going after another wherefore this ordinall seventh must be properly understood for Saturday the last of seven and so the Church of the Jews understood it as appeares by their practice keeping the Saturday Sabbath now at Amsterdam and elsewhere but this I shall at our conclusion more abundantly prove as that God intended in his fourth Commandement to have only the Saturday and last day of seven definitely for his Sabbath Thus you see his third and last instance answered and as yet he hath not vindicated himselfe from his Paradoxe nor proved that the fourth Commandement may be expounded for a seventh day or for one day of seven indefinitely that is for any one day of the seven By the way note that I have propounded his three instances in their full strength as himselfe wrote them the like faithfulnesse I shall observe in repeating his ensuing Arguments And though they be but triviall things yet I have and shall answer every one of them punctually although he hath not been so candid towards me for he hath not so much as mentioned much lesse confuted my best answers against the Lords day if my things were as triviall as his yet since he undertakes to confute me it had been the part of a fair disputant to mention and confute my answers or else never to
meddle with my name and Books and so I returne Now he proceeds by sundry Arguments that the seventh day or last day of the seven is not enjoyned in the fourth Commandement but one day of the seven indefinitely we shall answer them in order His first Argument Mr Cawdry in his second part page 261. thus reasoneth If the order of the day first or last in the fourth Commandement be not substantially profitable or being altered is no waies prejudiciall to Religion then the seventh day was not commanded as the subject or substance of the fourth Commandement But the order of the day first or last or any other is not substantially profitable or being altered is it any waies prejudiciall to Religion Therefore the seventh day in order was not commanded as the subject or substance of the fourth Commandement I answer first to the first proposition and to the consequent part of it saying Then the seventh day was not commanded as the subject or substance of the fourth Commandement To this I say the seventh day is time and order now time and order are neither subject nor substance but adjunct accident or circumstance now if I should grant your conclusion what were I the worse or you the better by this Argument For though the seventh day be not commanded as the subject or substance yet if it be commanded as an adjunct to the duty of holinesse or Gods worship or as an accident or circumstance it is binding to obedience for it is a commanded adjunct accident or circumstance I answer now to the second proposition and to the former part of it saying The order of the day as the last day of seven is not substantially profitable To this I say 1. What if it be not substantially profitable if it be circumstantially profitable Is not this as much as can be expected of a commanded time furthermore if one day of seven that is any one of seven be substantially profitable as you Sir say why should not the seventh and last day of the seven be also substantially profitable Is not the seventh day one day of the seven I answer next to the latter part saying The seventh day being altered it is not any waies prejudiciall to Religion To this I say 1. If this alteration be not prejudiciall to Religion that is to Gods worship in the day yet it is prejudiciall to God and to his fourth Commandement for iâ— it not prejudiciall to God to have his holy day and the day chosen by him before all other daies of the seven to be altered and changed and so rejected Againe suppose the alteration of the seventh day be no dammage to Religion and Gods worship in the day so say I the taking up of another day for it as the Lords day the first day of the weeke this is no gaine or advantage to Religion and Gods worship now will any wise man make a change of any thing if it be not for a better It is the pâ—â—t of a foole to change one Penny for another or one Counter for another both being alike Furthermore the alteration of the seventh day is as prejudiciall to Religion as the setting up of the first day is advantagious to Religion and therefore the seventh day may be as well the substance of the Commandement as the first day Againe is it not prejudiciall to change the seventh day which hath a divine institution and precept for it and Gods example in resting on that day for the Lords day or first day which hath no divine institution or precept for it nor Christs example in resting on this day For Christ made the Lords day a travelling day and so did two of his Disciples travelling sixty furlongs to Emmaus and back againe to Jerusalem which is fifteene miles eight Furlongs to a mile Luk. 24.1 23 29 33. Joh. 20.19 this is more than a Sabbath daies journey To conclude give me leave Sir to retort your Argument against your selfe on this manner If one day of seven indefinitely be not substantially profitable or being altered is no way prejudiciall to Religion then one day of seven was not commanded as the subject or substance of the fourth Commandement But one of seven indefinitely is not substantially profitable or being altered to the seventh day definitely it is no way prejudiciall to Religion Therefore one day of seven was not commanded as the subject or substance of the fourth Commandement My answers to his Argument will cleare this Argument so far of his first Argument His second Argument If the seventh day was directly commanded as the subject or substance of the fourth Commandement then it was commanded as Ceremoniall or as Morall But the seventh day was neither commanded as Ceremoniall nor as Morall Therefore the seventh day was not commanded at all in the fourth Commandement Answer I have heard Country people say Schollers can by Logick prove the Moone was made of a greene cheese now is not Mr Cawdry such a Logician for his conclusion saith The seventh day was not commanded at all in the fourth Commandement when with our eyes we see and read the contrary in the Commandement Further I answer whereas he thinkes there is no third thing besides Morall and Ceremoniall I give him this for a third thing a perpetuall positive and then though the seventh day was not commanded as Morall or Ceremoniall yet it might be commanded as a perpetuall positive Ordinance Here againe Sir give me leave to retort your Argument upon your selfe on this manner If one day of seven indefinitely was directly commanded as the subject or substance of the fourth Commandement then it was commanded as Ceremoniall or as Morall But one day of seven indefinitely was neither commanded as Ceremoniall nor as Morall for there are no such words in the fourth Commandement as one day in seven neither can they be gathered by consequence from it and to suppose it is but to beg the question Therefore one day of seven was not commanded at all in the fourth Commandement If the seventh day which is exprest in the fourth Commandement be not commanded as the subject of the fourth Commandement how should one day of seven which is not exprest be the subject of it And if there be no such thing in the fourth Commandement as one day of seven indefinitely then it is neither Moral nor Ceremoniall but a fantasie of mans braine His third Argument If the principall reasons in the fourth Commandement be directly for one day in seven and indirectly for that seventh and last day of the weâ—ke then the fourth Commandement must rather be understood of the number for one day in seven then for the order the last day of seven But the reasons are directly for one day in seven and indirectly for that seventh and last day of seven as being the day then appointed Ergo c. Answer I see all along hitherto that Mr Cawdry sticks much at this ordinall number seventh in the fourth
because so it may extend to us Gentiles also I pray Sir why may not the seventh and last day of the weeke extend to us Gentiles as well as any one day of the seven But you thinke Sir that it was both uncertaine whether the Jews did precisely keep the seventh day or not and that in some case it was impossible to be kept I answer 1. It matters not whether it be certaine or not that the Jews kept the seventh day for we dispute not de facto but de jure of what they did do but of what they ought to do 2. Why may it not be as certaine that the Jews kept the seventh day as that they kept your one day of seven As for the impossibility of their keeping it because once the Sun stood still in Joshuah's time To this I say this standing still of the Sun mâ—de that day a longer day than any other day of that weeke but not another day as if it stood still on Friday the sixth day of the weeke yet Saturday next was the seventh day and so might possibly be kept I but in regard of the Jews dispersions as when they were carried into captivity in remote Countries they could not possibly keep one and the same day for the Sabbath for the daies in places of a different Longitude begin at different times and as some say the beginning of the daies differ so much as the Hollanders lost a day in surrounding the World To these I answer 1. If these things be so how do the Jews keep the Sabbath day now at Amsterdam and in other places of the world where they live and how do we in England keep the Lords day For our daies differ in their beginning from the daies at Jerusalem where Christ rose 2. The ground of this errour lies in this that they thinke when God commanded the Sabbath day at Mount Sinai he intended that whithersoever his people travelled their Sabbath must begin at the very same point of time that it began at mount Sinai the which is impossible and so God should command his people an impossible thing for when they travelled from Sinai to the remotest parts in Canaan the daies had some difference in beginning Againe the word day signifies the time of light Gen. 1.5 God called the light day and so the seventh day is the seventh light now when the seventh light began in every horizon then the seventh day began be it sooner or latter and this is all that God intended in his fourth Commandement To conclude give me leave Sir to retort this your Argument also in this manner If God intended the Jews should rather sanctifie the seventh day than the seventh part of their time then the fourth Commandement doth more directly command the seventh day than one day in seven But God intended that the Jews should rather sanctifie the seventh day than the seventh part of their time Ergo c. I shall as soone make this Argument good as you shall make yours good as appeares by my Answers to your Argument His fifth Argument If the fourth Commandement did directly or as the substance of it command the seventh-day-Sabbath then either we Christians must keep the same day still or else the fourth Commandement is utterly void and abolished But we must neither keepe that day still nor is the fourth Commandement void and abolished Eâ—go Answer As for his major I grant it and himselfe confirmes it saying the Commandement is morall as well as the other Laws in the Decalogue for our Saviour confirmes it Mat. 5.18 saying not one jot or tittle of the Law shall passe away c. Now the the seventh-day-Sabbath is more than a jot or tittle of the fourth Commandement wherefore we must turne Sabbatarians or else the fourth Commandement is void and abolished thus saith Mr Cawdry As for his minor I utterly deny the former part of it saying we must not keepe that day still meaning it of the seventh day But why so I pray Sir what hinders but that we may keepe the old Sabbath day still If it pleased you to keep it as it pleased God to command it Exo. 20.8 and as it pleased Christ to ratifie it Mat. 5.18 I know nothing against our keeping it but your and other mens slanderous words of it as that it is Judaisme and we must turne Jews to loath Gods people of his Sabbath But do you thinke God commanded any thing in his ten Commandements the doing whereof would make Christians turne Jews is any thing in the fourth Commandement Ceremoniall shadowing out Christ as yet to come in the flesh If in this sense we should keep the Sabbath it were properly called Judaisme but where is the Christian that keeps it in this sense or desires to keepe it in this sense But since he hath not proved this former part of his Assumption I may safely deny it and so this his fiâ—th Argument stands for a Cypher so stil you see how far Mr Cawdry falls short of proving by these Arguments that the seventh day is not commanded as the substance of the fourth Commandement and that one day of seven is the substance of it His sixth and last Argument If the seventh-day-Sabbath was directly commanded in the fourth Commandement then there can no sufficient reason be given why the fourth Commandement should be put into the Decalogue and not amongst other Ceremoniall Commandements peculiar to the Jews Answer 1. I answer to his proposition thus why may there not be as good reason given and as sufficient for the seventh-day-Sabbath to be put into the Decalogue as for one day in seven indefinitely which never was in the fourth Commandement or in the Decalogue neither expressely nor by consequence 2. Whereas you say the fourth Commandement must not be put into the Decalogue among the Morals but amongst the Ceremonials it must be so because you take it for granted that the seventh-day-Sabbath was a Ceremony and is not this to beg a question For you do not so much as attempt to prove it a Ceremony and I beleeve all the skill you have cannot prove it a Ceremony so by this A gument you do but beg a question which you should have proved but have not nor can prove it but begging the question when and where you should prove it is no rare thing with you this is your Logick whereby you would prove that the fourth Commandement is to be expounded for one day of seven I have now made punctuall answers unto all Mr Cawdry's sixe Arguments whereby he hath endeavoured but all in vaine to prove that the seventh-day Sabbath is not directly and expressely commanded in the fourth Commandement a thing so strangely absurd that I never read any Author besides himselfe to deny it and besides he hath endeavoured though also in vaine to prove that one day in seven indefinitely that is any one day of the seven is directly commanded in the fourth Commandement and that this
is the true exposition sense and meaning of the fourth Commandement but never did Jesuite more shamefully corrupt the second Commandement about Images or any other Scripture than Mr Cawdry hath corrupted Gods fourth Commandement as appeares by my severall answers to his sixe Arguments He hath done good service to Almighty God to use his wits to overthrow his Sabbaths and corrupt one of his Ten Commandements wherefore he may expect his reward when God shall come to give every one according as his own works have beene Having vindicated the fourth Commandement from Mr Cawdry's corrupt glosses and false Exposition of it now in the last place I shall prove against Mr Cawdry that one day of seven is not the sense and meaning of the fourth Commandement but the seventh and last day of the week which fals upon our Saturday in my proofe whereof Mr Cawdry shall see that we have many more Arguments out of the fourth Commandement to prove this point than the ordinall number seventh By the great paines Mr Cawdry hath taken to draw the fourth Commandement to the exposition of one day in seven and also for that by this Exposition he hath made answer to many of my twenty foure Arguments hereby you may perceive that the maine and chiefe controversie about the Sabbath will be determined by his or n y Exposition of the fourth Commandement wherefore I shall be the larger in proving my Exposition for the seventh and last day of the weeke and so I come to prove this point That the fourth Commandement ought not to be expounded for one day of seven but of the seventh and last day of seven definitely Argument the first My first Argument shall be taken out of the first words of the fourth Commandement Remember the Sabbath day This word Sabbath I confesse signifies Rest but there is more in it than so for it is also a proper name for one of the daies of the weeke as for the seventh and last day which is our Saturday like as Lords day is a proper name for the first day of the weeke which is our Sunday and thus I prove it 1. Wheresoever in the Old or New Testaments you read the word Sabbath it being spoken of a weekly day it is never used but for a proper name for one of the weeke daies as for Saturday the Seventh and last day of the weeke no instance can be given to the contrary 2. The Jews did antiently reckon their daies of the weeke thus Satuâ—day they called Sabbathum Sabbath day Sunday they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 20.1 the first day of the Sabbath Munday the second of the Sâ—bbath c. yea the Jews now at Amsterdam call Saturday the Sabbath day so still it is used for a proper name for our Saturday 3. The Latines call our Saturday Sabbatum the Sabbath day as is to be seene in all Latine Dictionaries yea it is so in England for when a Writ comes downe from the Superiour Courts for a mans appearance if it be for his appearance on Saturday it is written Sabbatum and die Sabbati 4. I appeale to all Scholars if the word Sabbatum be not used in the antient Histories of the Church for Saturday the seventh and last day of the weeke Thus you see that Sabbath day is a proper name for our Saturday the seventh day now proper names of things are definite not indefinite they do limit the thing named to one certaine individuall thing and leave it not at rovers and uncertainties as unto any one thing or as unto any one day â—f the seven as Mr. Cawdry's idle fancy is I cannot spare a man so grossely absurd in expounding Gods fourth Commandement But against this it is objected that Sabbath day is no proper name but a common name for the yearely festivals were also called Sabbaths Levit. 23.24 To this I answer 1. We speake of weekely dayes and in relation to the fourth Commandement not of yearely daies in reference to ceremoniall Laws 2. It will no more hinder the Sabbath day to be a proper name for one of the week daies than it will hinder the names of Peter and John for proper names of two Apostles because other men then living and no Apostles have the same names so far of my first Argument Argument the second My second Argument shall be taken out of the middle part of the fourth Commandement saying But the seventh day is the Sabbath c. for the right understanding and exposition of this word seventh we must know there are two sorts of numbers a Cardinall and an O dinal the Cardinall numbers are these one two three foure five sixe seven c. now these comprize all the the things numbred without difference the Ordinall numbers are these first second third fourth fifth sixth seventh c. now these notifie not all but one of the things numbred and considers that one in a due order for the last of the things numbred as for the seventh which follows the sixth going in order before it not any one of them without difference as when we say the seventh day of the month we meane not as Mr Cawdry would any one of the seven daies but the last of the seven daies which follow the sixe daies in order before it And by the seventh yeare of the Kâ—ngs Reigne is not understood one of the seven yeares indefinitely but the last yeare of the seven definitely and precisely So this word seventh in the fourth Commandement is not a cardinall but an ordinall number notifying not any one of the seven daies but the seventh and last day of the seven which is our Saturday Our Sunday or Lords day is often in Scripture called the first day of the weeke Mat. 28.1 Mar. 16.2 9. Luk. 24.1 Joh. 20.1 19. Acts 20.7 1 Cor. 16.2 now then reckon onwards and Saturday will be the seventh and last day of the weeke As there is but one Lords day or one first day of the weeke so reckoning onward there can be but one Saturday or one seventh day of the weeke which must needs be a definite and certain day now Saturday is no uncertaine day at rovers or any one of the seven daies uncertaine which day it is so the fourth Commandement is to be expounded of Saturday and the seventh day or last day of the seven definitely not of any day of the seven I know they use to object a tenth deale of flower and a fourth part of an hin of oyle but this will not make the seventh yeare of the Kings Reigne to be any one of the seven yeares nor will it make the Lords day which is the first day of the weeke to be any one day of the weeke uncertaine which day it is but to this I have answered fully before in my answer to his third instance and shall not here repeat it so far of my second Argument wherein the point is proved both by the ordinall seventh in the fourth
Commandement and also by the ordinall first ascribed to the Lords day Argument the third My third Argument shall be taken out of the last part of the fourth Commandement saying For God rested the seventh day and sanctified the Sabbath day so here we have the seventh day menâ—ioned before in the Commandement Exod 20.10 repeated and the Sabbath day mentioned before in the Commandement Exod. 20.8 repeated also whence I gather that the words Sabbath day at the beginning of the Commandement and the same words at the ending of the Commandement speake both of one and the same revolution of time and day and the words seventh day in the former part of the Commandement and the same words repeated in the latter part of the Commandement are to be understood of the same time and day For 1. In a continued speech one word or phrase often repeated is to be understood in one and the same sense so as if in the latter part of the speech the words be definite then so they must be in the former part also 2. Gods rest on the seventh day and sanctifying the Sabbath day are brought as an Argument reason or motive to perswade men to keepe this seventh-day Sabbath now the same words in the question or conclusion repeated in the Argument or motive must have one and the same sense if there be faire dealing so as if the one be to be understood definitely and of a time certaine then so must the other be understood also 3. These words the seventh daies rest of God and Gods sanctifying the Sabbath day are propounded as Gods example for us to imitate and follow now the Scholar must follow his Copy as neare as possibly he can Moses was to follow Gods paterne of the Tabernacle even to an haires breadth if possible so are we to imitate Gods example by keeping the same seventh-day-Sabbath weekly which God kept at the Creation By these three reasons it appeares that being the same words must have the same sense in all the fourth Commandement and that the day wherein God rested at the Creation and which then he sanctified being it was the seventh and last day of the weeke folloWing his sixe daies creating it was not any one day of the seven but the last day of the seven definitely therefore the fourth Commandement is to be expounded throughout from the beginning to the ending of it for the seventh and last day of the weeke which is a fixed limited and definite day not a day at randome rovers and uncertaine as any one day of the seven The day I say whereon God rested at the Creation being ceâ—tainly the seventh and last day of the seven or weeke the whole fourth Commandement must be expounded of the same seventh and last day of the seven or weeke certainly not at rovers as appeares by my three reasons given so far of my third Argument Argument the fourth My fourth Argument shall be taken out of the body of the fourth Commandement saying Sixe daies shalt thou labour but the seventh day thou shalt rest Exod. 20.9 10. For in sixe daies the Lord made the heaven and the earth c. and he rested the seventh day Exod. 20.11 whence I note that the sixe daies wherein God created the world were his working daies and they all went together no resting or Sabbath day comming betweene them and the sixe working daies of man went also all together no resting or Sabbath day comming betweene them whence it follows that of necessity the Sabbath day in the fourth Commandement could not possibly be appointed for one day of seven indefinitely that is for any one day of the seven indifferently for the sixe daies labour ought to go together for working daies and therefore the Sabbath day could not come in betweene any of the sixe working daies or be any one of them wherefore of necessity the Sabbath day must fall after the sixe working daies upon the seventh and last day of the weeke and not upon any one of the seven daies so far of my fourth Argument Argument the fifth If there never was from the giving of the Law upon Mount Sinai downe to our times any day known in the Churches but one weekly day for the seventh day nor any day known for the Sabbath day weekly but one namely Saturday the seventh and last day of the weeke then the fourth Commandement ought to be expounded of that one seventh day definitely and of that one Sabbath day namely Saturday the seventh and last dâ—y of the weeke and not for any one of the seven daies or for a Sabbath day at rovers and uncertainly But there never was from the giving of the Law upon Mount Sinai down to our times any day known in the Churches but one weekely day for the seventh day nor any day known for the Sabbath day weekly but one namely Saturday the seventh and last day of the weeke Therefore the fourth Commandement ought to be expounded of that one seventh day definitely and of that one Sabbath day namely Saturday the seventh and last day of the weeke and not for any one of the seven daies or for a Sabbath day at rovers and uncertainly As for the first proposition it is so cleare as it needs no proofe only remember this that we speake of a Sabbath weekly not of any anniversary and yearely Sabbath which belonged not to the fourth Commandement but to their severall and ceremoniall Commandements but we have to do only with the fourth Commandement and the weekely Sabbaths in relation to it And so I come to prove my second Proposition in both the parts 1. At the Creation God began to number the daies of the weeke by these ordinall numbers the first second third fourth fifth sixth and the last was the seventh day Gen. 1.5 8 c. Gen. 2.2 3. this numbring of the weeke daies continued in the Church unto the giving of the Law upon Mount Sinai Exod. â—0 9 10. from thence it continued in the Church untill Christs time Mat. 28.1 Mar. 16 2 9. and in all these times no day was known to be the seventh but one namely Saturday and from Christs time unto ours it is still so known for all Divines Antient and Moderne call our Sunday or Lords day the first day of the weeke and so consequently Saturday if you reckon onwards the seventh day so there being no seventh day but one namely Saturday the fourth Commandement must be expounded of Saturday the seventh day and not of one day in seven uncertainly 2. As for the name Sabbath day it began in the Church for a weekly day before the giving of the Lâ—w Exod. 16.22 23. from thence unto the giving of the Law it continued for a weekly day Exod. 20.8 9 10. from the giving of the Law unto Christ it still continued in the Church Isa 56.2 6. Isa 58.13 Nâ—h 13.15 Mat. 28 1. Luk. 23.56 with Luk. 24 1. and from Christ's time in hath continued unto our
time for Ecclesiasticall Hâ—storians antiently used the name Sabbath day for Saturday the Latines do so to this day and in England as in the case of a Writ we do the same as I have shewâ— before wherefore since there never was nor is known in the Churches any weekly day named Sabbath day but one namely Saturday therefore the fourth Commandement must be expounded of this one day Saturday the seventh and last day of the weeke and not of a Sabbath day indefinitely as uncertaine which day it is thus you have seene this Argument proved But it will be said Is not our Lords day commonly called Sabbath day in all Pulpits and in all Books I answer yea it is so called by such as love to miscall things and to nick-name daies so they may call if they please every Fast day every Thanksgiving day every Christmas day But sure I am this is but a novelty of yesterdaies standing and as the name is novell so is the observation of the Lords day as or for a Sabbath novell also as by and by you shall see For 1. The Lords day was never called Sabbath day in any Scripture of the New Testament let them shew us a Text for it if they can 2. These Authors before mentioned St Augustine Peter Martyr Calvin Zanchie Vrsinus Paraeus Chemnitius Melanchion with many others all these wrote of the Lords day that it is but an indifferent thing and of the same authority with Good Friday the Passion day Christmas day and o her holy daies of the Church and therefore these men could not think in their times the Lords day was a Sabbath or call the Lords day Sabbath day as we do in reference to the fourth Commandement 3. In the fifth yeare of Edward the sixth an Act was made for the keeping of Holy daies as Sunday St Matthews day St Marks day and the other holy daies In which Act both the King the Lords spirituall the Bishops the Lords Temporall and the House of Commons expressely confessed that they knew no Scripture for Sunday or the other Holy daies and therefore they could not call Sunday or St Matthews day Sabbath daies and therefore this nicknaming of daies as to call the Sunday and Lords day Sabbath day and to keepe it as a Sabbath is but a novelty and sprang up but since Edward the sixth his daies 4. I am sixty foure yeares of Age and so cannot remember much above fifty yeares yet I do remember such works commonly done on the Lords day as I am sure are no Sabbath days works For in the City of Norwich about fifty yeares ago the City Waits or Musitians were wont for divers weekes in the yeare to play upon the Market Crosse on the latter paâ—t of the Lords day thousands of people there assembled to heare them At the new elected Majors gate they played at Wasters or Cudgels on the latter part of the Lords day with hundreds of people looking on And the Sealing Office was open and Weavers carrying and recarrying their Sâ—uffs to be sealed The Merchants bought their Sâ—uff on the Lords day and packed them in great packs the same day and the Carts loaded the Stuffs the same day at night and went towards London by foure a clock the next morning these things were done with the knowledge of all the Magistrates and without contradiction of the most godly Ministers I have been credibly informed that about ten yeares before my time a religious Grocer in the City did open his shop ordinarily on the Lords day and Mr Moore the most religious Minister then in the City hath come into the Shop seeing them buying and selling Grocery wares and did never rebuke them for it or say why do you so And another antient and religious man a Shooemaker told me this day that in his younger time Shooemakers sold shooes on the Lords day ordinarily wherefore the observation of the Lords day as a Sabbath day is but a novelâ—y and they that thus kept it could not thinke it was a Sabbath day or call it a Sabbath day so far of my fifth Argument Argument the sixth If the fourth Commandement was expounded by Moses and the Prophets for Saturday the seventh and last day of the weeke and not for Sunday the first day of the weeke or any one day of the seven then the fourth Commandement is now to be expounded for Saturday the seventh and last day of the weâ—ke and not for Sunday the first day of the weeke or for any one day of the seven But the fourth Commandement was expounded by Moses and the Prophets for Saturday the seventh and last day of the weeke and not for Sunday â—he first day of the weeke or for one daâ— of seven Therefore the fourth Commandement ought in our times to be expounded for Saturday the seventh and last day of the weeke not for Sunday the first day of the weeke or for any one day of the seven As for the fiâ—st proposition it stands firme by this reason Looke what was once the true sense and meaning of Gods Laws the same is the sense and meaning of it for ever after for the sense and meaning of Scripture do not vary and change with the change of timeâ— as if Scripture had one exposition and meaning to day and another to morrow we can find no better rule for the expounding of any Text of Scripture in the Old Testament than to expound it as Moses and the Prophets did antiently If therefore the fourth Commandement was antiently expounded for Saturday it must be so expounded still and in our times Take a ceremoniall Law as that of Circumcision or the Passeover and if you will expound and open the sense of it now you must render the same sense of it now which Moses and the Prophets gave of it antiently or else your exposition is false I do not say a ceremoniall Law binds now as it did antiently but yet I say the exposition of it is the same now which it was antiently as if you fall upon exposition of the time and day of Circumcision or the Passover you must expound it now of the eighth day not of the seventh or ninth day and of the foureteenth day of the month not of the foureteenth day of the yeare and so you must deale with every of the ten morall Commandements or else you deale falsely with them As for the second Preposition it is cleare that Moses and the Prophets did expound the fourth Commandement to their people the Jews for Saturday the seventh and last day of the weeke not for Sunday the first day of the weeke or for any one day of the seven because the Church of the Jews who were taught and instructed by Moses and the Prophets kept the Saturday and not the Sunday by the fourth Commandement yea this Mr Cawdry confesseth saying The seventh and last day of the weeke was appointed to the old world that is to the Jews so far of
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
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
Commandement and will nor endure this word order it seemes to me he had rather be out of order than in order fearing that Gods order may make him turne Jew and keep the Saturday-Sabbath for rather than he will admit of Gods order the ordinall seventh which implies the daies put into order he will invent an Exposition of his own which is without order as one day of seven Furthermore I have this one thing against his Argument that he disputes comparatively noted by the word rather when he should dispute absolutely and positively for our question is not whether the fourth Commandement must rather bâ— expounded of one day in seven than of the seventh day but absolutely and positively whether it ought to be expounded of the seventh day or not of the seventh day or whether it ought to be expounded of the seventh day or of one day in seven uncertainely which day wherefore Sir I desire you to take home this Argument againe and frame it anew and see then if you can make any thing or nothing of it I have yet another thing against this Argument whereas you do compare these two together one day of seven and the seventh day saying the one must rather be taken than the other here you compare ens with non ens a thing which hath a being in the fourth Commandement as the seventh day expressed with that which hath no being in the fourth Commandement as one day of seven indefinitely which is neither expressed nor implied but is a meere fiction of your own remember Sir that this is the place where you are to prove if you can that one day of seven indefinitly that is any one day of the seven is the sense and meaning of the fourth Commandement but instead of proving it you sleightly take it for granted you in a comparison rather c. and is not this petere principium plainly to beg the question for the comparative degree doth suppose the positive as granted As for the Bâ—shop Dr Hâ—ylin and Mr Primrose you often taxe some of them for begging the question and are you Sir so frequent in the use of this peece of Sophistry This is not the first time I have taken you guilty nor will it be the last time Againe whereas you say the reasons in the fourth Commandement are directly for one day in seven and but indirectly for the seventh day 1. Is it not strange that what is expressed should be indirectly in the Commandement and what is not expressed should be directly in it 2. As for the two reasons mentioned by him the farmer is the sixe daies labour whereby God perswades us to give him the seventh day because he hath allowed us sixe daies for our selves now forasmuch as our sixe daies labour must go together in labour therefore this reason must be for the seventh and last day not for one day of seven or any one day of seven for the sixe labouring daies going together these are the reasons now a reason cannot prove it selfe but another thing The latter reason mentioned by him in page 268. and page 42. is Gods example in resting the seventh day which example leades us to the seventh day also not unto one day of the seven indefinitely for examples lead us to follow them as nearely as closely and as exactly as we can as Copies set to Schollars and Samplers for Girles to sew by and so Moses was to make the Tabernacle after the paterne which God shewed him in the Mount Exod. 25.40 now we then imitate God and follow his example whâ—n we keep the seventh and last day of the weeke for it is as neere to God as possibly we can come so you see the reasons of the Commandement are plainly for the seventh day only But Mr Cawdry would have one day or any one day of the seven for his Sabbath and is this to imitate God Or rather to crosse God For when God rested on the seventh and last day of the weeke we will rest on the first day at the beginning of the weeke and yet not ashamed to say we imitate God and follow his Example yet but saith Mr Cawdry God rest d one day of seven and if we do so we imitate God I Sir but do you imitate God as neerely as closely and as exactly as you can or as is possible And as Sâ—holars do or ought their Copâ—es And as Moses did about thâ— Tâ—bernacle Surely it is no impossible thing for us to keep the Saturday for our Sabbath but as Mr Cawdry loves not Gods ordinall number the seventh lest he should fall into Gods order and so turne Jew so he loves not to imitate God lest he should turne Sabbatarian if he should follow Gods example so exactly and closely as he may or can do then he should be too too like God and resemble God too much For conclusion here againe Sir give me leave to retort this your Argument on this manner If the principall reasons in the fourth Commandement be directly for the seventh day and indirectly for one day in seven then the fourth Commandement must rather be understood of the seventh day than of one day in seven But the reasons are directly for the seventh day and indirectly for one day in seven as you have seen it proved before Ergo c. His fourth Argument If God intended the Jews should rather sanctifie the seventh part of their time than the seventh day then the fourth Commandement doth more directly command one day in seven than that seventh day But God intended that the Jews should rather sanctifie the seventh part of their time than the seventh day Ergo c. Answer I pray Sir what difference make you of these two the seventh part of the Jews time and their seventh day Will you compare a thing with it selfe And make a shew of two things where there is but one in divers words Did not Nehemiah and others of the Jews give God both the seventh part of their time and also the seventh day And doth not Mr Cawdry give Christ both the first part of his time and also the first day For ever since he was borne or made conscience of the Lords day which is the first day of the weeke hath he not given Christ both his first part of time and also his first day a worthy comparison Againe you dispute comparatively whereas you should dispute positively and absolutely as I said before and here againe you have Mr Cawdry's petitio principii begging his question where he should have proved it if he could is this the way to prove that one day in seven is the true exposition of the fourth Commandement If it be Sophistry is the way now for these two faults mentioned I reject your Argument and desire you to take it home againe and amend them and then send it abroad againe to try if it may find any better successe As for your reason of the sequell you say it is
sixe daies for a Sabbath you take but one day out of sixe daies not one day out of seven daies for one of the seven daies is exempted and excepted so as it may not be taken In case we were wont to choose a Major out of seven Citizens and now the King forbids us to choose the last man of the seven because he is sickly and like to dye or dead though antiently our choice was one out of seven yet now it is but one out of sixe God commands to keepe the seventh day holy but Mr Cawdry hath brought it down to one day of seven and upon further search it is come down to one day of sixe So far of this fourth Absurdity The fifth Absurdity It is absurd if not also impious and wicked to alter the exposition sense and meaning of the Ceremoniall Commandements and therefore it must be so to alter the exposition of the fourth Commandement or any of the ten morall Commandements take these instances first see Lev. 23.24 In the seventh month and the first day of the month ye shall have a Sabbath for the remembrance of blowing the Trumpet c. were it not an impious thing to alter the sense of this Commandement saying God intended no more by this ordinall number the seventh month but this that the people should give him a Sabbath in any one of the seven months Secondly see Lev. 25.4 Sixe yeares thou shalt sow thy field but the seventh yeare shall be a Sabbath c. Had Mr Cawdry wrote in Moses daies he could have taught the people that they might give God but some one or other of the seven yeares for a Sabbath Thirdly the Passeover was to be kept on the fourteenth day of the month I could Mr Cawdry say that is upon some one or other of the fourteene daies Fourthly the eighth day was appointed for Circumcision yet can Mr Cawdry say by this ordinall number the eighth may be meant one of the eight daies as the first or third c. Fifthly Christ rose the third day but it may be upon some one of the three daies as on the first day or second God commanded Circumcision on the eighth day may not Mr Cawdry say hence Christians be bound to baptize Children on the ninth day the day after or on the first day For he saith we are to keep our Sabbath on the eighth or first day Is not this to make the Scriptures a Nose of Waxe If it be absurd yea and wickedly done to alter the sense of of the Ceremoniall Laws is it not so too to alter the sense of a morall Law The sixth Absurdity Supposing but not granting that Mr Brabourne were bound in a bond to pay to Mr Cawdry twenty pounds upon Christmas day the twenty fifth day of December when Mr Cawdry can make him beleeve that this twenty pounds is due to him upon the first day of December or upon any one of the twenty five daies of December then shall he make him beleeve also that when God binds men in the bond of the fourth Commandement to sanctifie the Sabbath day the seventh day of the weeke then he binds men by his bond of the fourth Commandement to sanctifie the first day of the week the Lords day or any one of the seven daies Our common Lawyers in pleading a Bond before a Judge would be ashamed of such Law but our eminent Divines in preaching to the people of the bond of the fourth Commandement are â—ot ashamed of such Divinity Againe when Mr Cawdry will be willing to take for his tenth or tithe Lambe any one of the ten be it a rotten lame leane or blind Lambe then it may be he shall pâ—rswade me that by Gods seventh day we may understand some one day of the sixe working daies The seventh Absurdity All Divines that I have read confesse that the seventh day and Saturday-Sabbath was commanded to the Jews in the fourth Commandement and the Jews now living wheresoever do keepe the Saturday by the fourth Commandement yea and Mr Cawdry saith often in his Books of the Sabbath that the seventh and last day was appointed to the old world that is to the Jews but if now and â—ince Christ the Saturday and sevâ—nth-day-Sabbath be not comamnded in the fourth Commandement but some other one day of seven as the Lords day the first day of the weeke then the sense and meaning of the fourth Commandement is altered and changed from what it was antiently and a new sense and meaning is given of it if this be not an absurdity or rather a madnesse I know not what is Shall the words in the Scripture be thought to change their sense with the times Shall they have one sense to day and another to morrow Is not this the sin of him that thought he might change times and Laws Dan. 7.25 That one word in divers Texts may signifie divers things is nothing strange but that one and the same word in one and the same Text the fourth Commandement should signifie antiently one thing and in our daies another thing this is an absurdity matchlesse That by Sabbath and seventh day the fourth Commandement should â—â—joyne the Saturday to the Jews and the Sunday to the Gentiles the Saturday for thousands of years unto Christ and the Sunday for ever after Christ this may well be called the Queene of absurdities Hath the approach of the Gospell changed the meaning of the words in the Law If words in the Decalogue shall have one sense before Christ came and another sense after Christs comming there will be no certaine sense of any of the ten Commandements Were a Schoolemaster to construe Terence or other profane Author to his Scholars he would be ashamed to give any sense divers from an antient known sense but we have Ministers not ashamed to abuse their Auditors worse than a Schoolemaster would abuse his Schollers wherefore Schoolemasters shall rise up in judgement to condemne such Ministers God never bestowed wit and learning on such Ministers and I may say honesty too to corrupt his Scriptures and to abuse their Auditors Is this to take charge of the Soules of the people For my part laying aside the respects I beare to God and to the Scriptures I care not whether you keepe Saturday-Sabbath Sunday-Sabbath or Monday Sabbath and if we kept none at all it were best of all but if we have respect to God or to his Scriptures let us give him the day of his own choice not another let us not so shamefully and abominably corrupt his Scriptures by notorious false expositions it were far better for the Church and State to have no Scriptures than to have Scriptures falsely expounded to the people The eighth Absurdity Suppose we that Christ had left a Commandement in the New Testament for the Lords day as certainly God left a Commandement for Saturday the seventh day in the Old Testament and suppose that Christ had said Remember the Lords day