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
sixe daies for a Sabbath you take but one day out of sixe daies not one day out of seven daies for one of the seven daies is exempted and excepted so as it may not be taken In case we were wont to choose a Major out of seven Citizens and now the King forbids us to choose the last man of the seven because he is sickly and like to dye or dead though antiently our choice was one out of seven yet now it is but one out of sixe God commands to keepe the seventh day holy but Mr Cawdry hath brought it down to one day of seven and upon further search it is come down to one day of sixe So far of this fourth Absurdity The fifth Absurdity It is absurd if not also impious and wicked to alter the exposition sense and meaning of the Ceremoniall Commandements and therefore it must be so to alter the exposition of the fourth Commandement or any of the ten morall Commandements take these instances first see Lev. 23.24 In the seventh month and the first day of the month ye shall have a Sabbath for the remembrance of blowing the Trumpet c. were it not an impious thing to alter the sense of this Commandement saying God intended no more by this ordinall number the seventh month but this that the people should give him a Sabbath in any one of the seven months Secondly see Lev. 25.4 Sixe yeares thou shalt sow thy field but the seventh yeare shall be a Sabbath c. Had Mr Cawdry wrote in Moses daies he could have taught the people that they might give God but some one or other of the seven yeares for a Sabbath Thirdly the Passeover was to be kept on the fourteenth day of the month I could Mr Cawdry say that is upon some one or other of the fourteene daies Fourthly the eighth day was appointed for Circumcision yet can Mr Cawdry say by this ordinall number the eighth may be meant one of the eight daies as the first or third c. Fifthly Christ rose the third day but it may be upon some one of the three daies as on the first day or second God commanded Circumcision on the eighth day may not Mr Cawdry say hence Christians be bound to baptize Children on the ninth day the day after or on the first day For he saith we are to keep our Sabbath on the eighth or first day Is not this to make the Scriptures a Nose of Waxe If it be absurd yea and wickedly done to alter the sense of of the Ceremoniall Laws is it not so too to alter the sense of a morall Law The sixth Absurdity Supposing but not granting that Mr Brabourne were bound in a bond to pay to Mr Cawdry twenty pounds upon Christmas day the twenty fifth day of December when Mr Cawdry can make him beleeve that this twenty pounds is due to him upon the first day of December or upon any one of the twenty five daies of December then shall he make him beleeve also that when God binds men in the bond of the fourth Commandement to sanctifie the Sabbath day the seventh day of the weeke then he binds men by his bond of the fourth Commandement to sanctifie the first day of the week the Lords day or any one of the seven daies Our common Lawyers in pleading a Bond before a Judge would be ashamed of such Law but our eminent Divines in preaching to the people of the bond of the fourth Commandement are â—ot ashamed of such Divinity Againe when Mr Cawdry will be willing to take for his tenth or tithe Lambe any one of the ten be it a rotten lame leane or blind Lambe then it may be he shall pâ—rswade me that by Gods seventh day we may understand some one day of the sixe working daies The seventh Absurdity All Divines that I have read confesse that the seventh day and Saturday-Sabbath was commanded to the Jews in the fourth Commandement and the Jews now living wheresoever do keepe the Saturday by the fourth Commandement yea and Mr Cawdry saith often in his Books of the Sabbath that the seventh and last day was appointed to the old world that is to the Jews but if now and â—ince Christ the Saturday and sevâ—nth-day-Sabbath be not comamnded in the fourth Commandement but some other one day of seven as the Lords day the first day of the weeke then the sense and meaning of the fourth Commandement is altered and changed from what it was antiently and a new sense and meaning is given of it if this be not an absurdity or rather a madnesse I know not what is Shall the words in the Scripture be thought to change their sense with the times Shall they have one sense to day and another to morrow Is not this the sin of him that thought he might change times and Laws Dan. 7.25 That one word in divers Texts may signifie divers things is nothing strange but that one and the same word in one and the same Text the fourth Commandement should signifie antiently one thing and in our daies another thing this is an absurdity matchlesse That by Sabbath and seventh day the fourth Commandement should â—â—joyne the Saturday to the Jews and the Sunday to the Gentiles the Saturday for thousands of years unto Christ and the Sunday for ever after Christ this may well be called the Queene of absurdities Hath the approach of the Gospell changed the meaning of the words in the Law If words in the Decalogue shall have one sense before Christ came and another sense after Christs comming there will be no certaine sense of any of the ten Commandements Were a Schoolemaster to construe Terence or other profane Author to his Scholars he would be ashamed to give any sense divers from an antient known sense but we have Ministers not ashamed to abuse their Auditors worse than a Schoolemaster would abuse his Schollers wherefore Schoolemasters shall rise up in judgement to condemne such Ministers God never bestowed wit and learning on such Ministers and I may say honesty too to corrupt his Scriptures and to abuse their Auditors Is this to take charge of the Soules of the people For my part laying aside the respects I beare to God and to the Scriptures I care not whether you keepe Saturday-Sabbath Sunday-Sabbath or Monday Sabbath and if we kept none at all it were best of all but if we have respect to God or to his Scriptures let us give him the day of his own choice not another let us not so shamefully and abominably corrupt his Scriptures by notorious false expositions it were far better for the Church and State to have no Scriptures than to have Scriptures falsely expounded to the people The eighth Absurdity Suppose we that Christ had left a Commandement in the New Testament for the Lords day as certainly God left a Commandement for Saturday the seventh day in the Old Testament and suppose that Christ had said Remember the Lords day to sanctifie it the first day of the weeke is the Lords day in it thou shalt do no worke for
the Lord Christ reâ—â—ed or rose from the dead on the first day of the weeke and therefore the Lord Christ blessed the Lords day and sanctified it If now Mr Brabourne should preach on this Commandement or write a book for the true Exposition of it and instruct the people of the Land saying 1. By the Lords day you are to understand a Lords day but not the Lords day for every day of the weeke is the Lord Christs day in some sense 2. By the first day of the weeke you may understand some one day of the weeke or other 3. We may imitate Christs resting or rising from death on the first day of the weeke if we Christians rest upon some one or other day of the weeke as on Saturday the last day of the weeke 4. The Lords day was appointed to the Grecians in the first Age of the Church but Saturday the seventh day to us Christians 5. The Lords day and first day of the weeke are not the substance of Christs Commandement but Saturday the last of the weeke 6 The Lords day and first day of the weeke are indirectly commanded by Christ but Saturday the seventh day of the weeke are directly commanded Should I thus expound this Commandement of Christ oh how would the Patrons of the Lords day rage stampe and storme at me Saying how shamefully doth this Brabourne corrupt Christ his Law for the Lords day How abominably doth he abuse Gods people by his false Expositions Never did Jesuite so abuse and corrupt any Texts of Scripture as this man hath abused our Lord Christ his Commandement the Devils themselves did never so abuse the Scriptures it is pitty the man is suffered to live any longer hanging is too good for him burne him like an Heretick I cannot expresse the one halfe of their zeale in this kind and I confesse all this were worthily spoken against me if I had so done but now I pray compare my supposed Exposition of Christs supposed Commandement with Mr Cawdrie's reall Exposition of Gods reall fourth Commandement in the sixe particulars mentioned and behold how paralell and alike they are one to the other point by point now if my Exposition be abominably absurd what then is theirs and if Jesuits yea and the Devill never did the like what may too many of our most zealous Ministers thinke of themselves who do the same dâ—yly and are the most forward and stirring in this kind of exposition so far of the Absurdities and now I come to my Conclusion The Conclusion HAving vindicated God's fourth Commandement from Mr Cawdrie's false Expositions of it now it will be expected that I should proceed in answer to other passages of his Books and in particular to confute his answers made unto divers of my twenty foure Arguments for the antient Sabbath and to answer or confute his Texts alleaged by him in maintenance of the Lords-day-Sabbath as it is called now adaies touching these two I shall give this account First concerning the antient Sabbath if I should maintaine my twenty foure Arguments Mr Cawdry or some of his friends for him might complaine to the State and procure my book to be answered by fire as Jewish for so was Mr Ockfords book of like kind but I am resolved that no provocations shall force me to proceed so far againe having vindicated the fourth Commandement from this false exposition of one day in seven I have confuted the most of his Answers given by him to many of my 24 Arguments so as it is needlesse for me to proceed any further Now as touching Mr Cawdrie's Texts alledged by him to prove the Lords day to be kept for a Sabbath if I should answer them as nothing is more facile and easie to be done I might so also run the hazzard of having my books burnt with fire but I will not offend the State so far I shall therefore satisfie my selfe with this that I have many yeares since discharged my conscience by writing of two severall books wherein I have made answers plentifully to every one of their Texts of Scripture and given not one but many answers unto every one of their Texts of Scripture the which answers were never yet confuted by any man and yet it is about twenty sixe yeares since I wrote my first book and about twenty two yeares since I wrote my second booke nor hath Mr Cawdry now confuted those answers albeit he hath made a great flourish with three great books saying he will confute all gainsayers but it is very false for he hath not confuted Mr Brabourne I observe that albeit M. Cawdry is larger upon the Sabbath than any man yet hath he nothing new or more for matter than others have wrote many yeares agone new books but old matter more words but no more matter the Practice of Piety in a few leaves is as large for matter as M. Cawdries three large books of twelve shillings price now since Mr Cawdry hath brought no new Texts of Scripture to light or new Arguments for the Lords day wherefore should I blot paper and spend inke to answer that in him which I have fully answered long since to others who have wrote the same things before him Whilest I was in writing of my first booke of the Sabbath and in answering the Texts of Scripture alledged for the Lords day me thought they were such simple and silly things for that purpose as my thoughts often checked me for vouchsafing an answer to them fearing understanding Divines would secretly thinke that Brabourne was some Ignoramus or some vainglorious man labouring to gaine credit by fighting with a shaddow and confuting what no judicious Schollar would â—aintaine I remember that divers times I tooke off my Pen to pause whether I should go on or not and doubtlesse I had then broke off but that I saw so many of our most zealous Ministers so far from being ashamed of it as they with a deale of not zeale maintained it but I may say of them as once Saint Paul said of those superstitious Jews They have the zeale of God but not according to knowledge Rom. 10.2 And as Christ said to the Scribes and Pharisees Woe be unto you blind guides for misleading the devout people of the Land Mat. 23. and so I end FINIS
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