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
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-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
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.
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