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-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
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-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
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
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-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
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
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
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
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
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