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 l [...]st of seven, and that single one which followes the sixe d [...]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 [Page 12] 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 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 Scr [...]p [...]ure the first d [...]y of the weeke, but the fourth Commandement is f [...]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 [Page 14] 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: [Page 15] 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 n [...]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 [Page 16] fourth Commandement; we agree with them in this, that if it be so we must turne Anabaptist [...], 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 h [...]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 i [...] 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, [Page 17] 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 f [...]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 [Page 18] 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; H [...]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 dai [...]s by one single Comman­dement, and never to expresse any [Page 19] more than one? For the fourth Com­mandement mentions but one day singularly, not daies plurally; as the Sabbath day, not daies: and the se­venth day, not daies, Exod. 10 8, &c.

2. Is it not strange, that in one and the same Commandement, and in the very same words, God should appoint both a Jewish and a Christian Sabbath? And the one to be kept in memory of the Creation, the other of the Redemption? But such things are nothing strange to Mr Cawdry.

3. Is it not strange, that God should appoint to the Jews their se­venth-day-Sabbath at the giving of the Law on mount Sinai, and at the same time, and in the same words, without any difference making, ap­point the Lords day to Christians, a day not known then to the Jews, nor to have any being or beginning, for thousands of yeares after, till Christ came? This Lords day was hidden so secretly in the fourth Commande­ment, that had not Mr Cawdry stept up of late, by his more than ordina­ry wit and skill in Logick, to search and find it out for us in the fourth Commandement, we should never [Page 20] 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 G [...]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 [Page 21] 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 [Page 22] 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 M^r 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.

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 [Page 45] 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.

Answer.

I see all along hitherto that Mr Cawdry sticks much at this ordinall number seventh in the fourth 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 b [...] ex­pounded [Page 47] 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 [Page 48] 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 B [...]shop, Dr H [...]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 [Page 49] 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 wh [...]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 [Page 50] 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 S [...]holars do, or ought their Cop [...]es? And as Mo­ses did about th [...] T [...]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 [Page 51] 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.

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 [Page 52] 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, [Page 53] you say, it is 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 m [...]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, [Page 54] 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 [Page 55] 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.

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 [Page 57] 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 fi [...]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.

Answer.

1. I answer to his proposition thus: why may there not be as good reason given, and as sufficient, for the se­venth-day-Sabbath to be put into the Decalogue, as for one day in seven in­definitely, which never was in the fourth Commandement, or in the Decalogue, neither expressely, nor by consequence.

2. Whereas you say, the fourth Commandement must not be put in­to the Decalogue among the Morals, but amongst the Ceremonials; it must be so, because you take it for gran­ted that the seventh-day-Sabbath was a Ceremony; and is not this to [Page 59] beg a question? For you do not so much as attempt to prove it a Ceremony; and I beleeve all the skill you have cannot prove it a Ceremony; so by this A gument you do but beg a question, which you should have proved, but have not, nor can prove it; but begging the question when, and where you should prove it, is no rare thing with you: this is your Logick, whereby you would prove that the fourth Commandement is to be ex­pounded for one day of seven.

I have now made punctuall an­swers unto all Mr Cawdry's sixe Ar­guments, whereby he hath endea­voured, but all in vaine, to prove that the seventh-day Sabbath is not directly and expressely commanded in the fourth Commandement, a thing so strangely absurd, that I never read any Author besides himselfe to deny it; and besides, he hath en­deavoured, though also in vaine, to prove, that one day in seven indefi­nitely, that is, any one day of the seven is directly commanded in the fourth Commandement; and that this is the true exposition, sense, and meaning of the fourth Commande­ment; [Page 60] 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 [Page 61] 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;

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 [Page 62] 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, Satu [...]day they called Sabbathum, Sabbath day; Sunday they called [...], Joh. 20.1. the first day of the Sabbath; Munday the second of the S [...]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, [Page 63] 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 [...]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 [Page 64] 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 [Page 65] 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 K [...]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 [Page 66] to be expounded of Saturday, and the seventh day, or last day of the seven definitely, not of any day of the seven.

I know they use to object a tenth deale of flower, and a fourth part of an hin of oyle, but this will not make the seventh yeare of the Kings Reigne to be any one of the seven yeares: nor will it make the Lords day, which is the first day of the weeke, to be any one day of the weeke, uncertaine which day it is; but to this I have answered fully be­fore, in my answer to his third in­stance, and shall not here repeat it; so far of my second Argument, wherein the point is proved both by the ordinall seventh in the fourth Commandement, and also by the ordinall first ascribed to the Lords day.

Argument the third.

My third Argument shall be ta­ken out of the last part of the fourth Commandement, saying, For God re­sted the seventh day, and sanctified the Sabbath day: so here we have the [Page 67] seventh day men [...]ioned before in the Commandement, Exod 20.10. repea­ted, and the Sabbath day, mentioned before in the Commandement, Exod. 20.8. repeated also; whence I ga­ther, that the words Sabbath day at the beginning of the Commande­ment, and the same words at the en­ding of the Commandement speake both of one and the same revoluti­on of time and day; and the words seventh day in the former part of the Commandement, and the same words repeated in the latter part of the Commandement are to be under­stood of the same time and day.

For 1. In a continued speech, one word or phrase often repeated is to be understood in one and the same sense, so as if in the latter part of the speech the words be definite, then so they must be in the former part al­so. 2. Gods rest on the seventh day, and sanctifying the Sabbath day, are brought as an Argument, rea­son, or motive to perswade men to keepe this seventh-day Sab­bath; now the same words in the question or conclusion, repea­ted in the Argument or motive, must [Page 68] 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 [Page 69] 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 ce [...]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 [Page 70] 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, [Page 71] 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 d [...]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 [Page 72] 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. [...]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 [Page 73] 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 L [...]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. N [...]h. 13.15. Mat. 28 1. Luk. 23.56. with Luk. 24 1. and from Christ's time in hath continued unto our time; for Ecclesiasticall H [...]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 shew [...] 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 [Page 74] 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 nick­name 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, Ʋrsinus, 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 [Page 75] 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 [Page 76] 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 pa [...]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 S [...]uffs to be sealed. The Merchants bought their S [...]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 [Page 77] 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 novel [...]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 we [...]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 [...]he first day of the weeke; or for one da [...] 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 fi [...]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 time [...]; 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 [Page 79] 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 [Page 80] 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 [Page 81] 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 [...] 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 [Page 82] commanded in the fourth Commandement, and to expound it of a Sabbath day indefinitely, and of one day of seven indefi­nitely.

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 S [...]bbaths go together, no working daies com­ing [Page 83] 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 [Page 84] 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 [Page 85] 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 [Page 86] 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 [Page 88] 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, [Page 89] 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 [Page 90] 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 [Page 91] people of the bond of the fourth Commandement are [...]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 p [...]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 [...]ince Christ, the Saturday and sev [...]nth-day-Sabbath be not comamnded in the fourth Commandement, but some other [Page 92] 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 [...]joyne the Saturday to the Jews, and the Sunday to the Gentiles; the Saturday for thousands of years unto Christ, and the Sunday for [Page 93] 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 [Page 94] 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 re­ [...]ed, or rose from the dead on the first day of the weeke, and therefore the [Page 95] 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, [Page 96] 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 [Page 97] 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 d [...]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,