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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78427	Sabbatum redivivum: or The Christian sabbath vindicated; in a full discourse concerning the sabbath, and the Lords day. Wherein, whatsoever hath been written of late for, or against the Christian sabbath, is exactly, but modestly examined: and the perpetuity of a sabbath deduced, from grounds of nature, and religious reason. / By Daniel Cawdrey, and Herbert Palmer: members of the Assembly of Divines. Divided into foure parts. 1. Of the decalogue in generall, and other laws of God, together with the relation of time to religion. 2. Of the fourth commandement of the decalogue in speciall. 3. Of the old sabbath, 4. Of the Lords day, in particular. The first part.; Sabbatum redivivum. Part 1	Cawdrey, Daniel, 1588-1664.; Palmer, Herbert, 1601-1647.	1645 (1645)	Wing C1634; Thomason E280_3; ESTC R200035	350,191	408

another time describe it by being written in the hearts of the Gentiles of old And so they goe to seek in Humane Authors for the generall Practice and acknowledgement of the Gentiles which where they finde wanting they deny such Lawes to be Lawes of Nature And under this pretence they strongly reject as they think the 4. Commandement for one Day in seven from being Morall by which they will understand only Morall-Naturall because it was not written in the hearts of the Gentiles not acknowledged nor practised by them of old XVII 2 Reasons of it But this description of Morall-Naturall we cannot admit for a double Reason 1. Because some Lawes had the Testimony of all the Heathens Practice and Acknowledgement generally and so seemes written in all their hearts which yet are so far from being Morall-Naturall that they were meerly Ceremoniall and are now abolished as the Law of sacrificing some materiall things to God a Sheep or an Oxe or Flowre or Wine or the like 2. And specially because the most undeniable Law of Nature or one of them that is or can be namely the worshipping of one only God shall not be Morall-Naturall if we stand to the proofe of the Generality of the Heathens Practice and Acknowledgement For all that know any thing know that they generally and even the very Jewes too very often before the Babylonish Captivity worshipped a Plurality of Gods If therefore the Gentiles not observing nor owning a seventh-day Sabbath be a sufficient proofe to evince the 4. Commandement not Morall though we contend not for its being Morall-Naturall as it commands so much and no more of solemne Time for Continuance and Frequencie together It will not only thrust out also the second Commandement from being Morall because it is apparent that all the World of old made and worshipped Images and so it is cleare that Law was not generally written in all their hearts But even the first Commandement will not be admitted to be Morall because all the World generally worshipped a plurality of Gods And so neither was the Law of having no other Gods but the Lord written generally in the hearts of the Gentiles We know some of the wiser Philosophers did indeed professe but one God as Socrates but even for that as they write he was condemned to death by his ungodly Countrymen Also it is certaine that it may be proved even from those Principles of the light of Nature remaining in the hearts of all Reasonable men now That there is but One GOD and so That we are to worship Him alone and so but One. Whence it followes that as there is now no other Judge of Lawes of Nature but our present Nature however corrupted so we say the Judgement must be made not simply according to first Apprehensions but awakened Principles Therefore also for a further clearing of these Lawes of Nature XVIII Degrees of Morall Naturall Laws 1. Principles Aquin. 2. ● 94 art 2. c. 1 we adde That they are not all of equall evidence or clearenesse but admit of Degrees And so they may be further distinguished 1. There are some Principles of Nature of which the Great Schooleman thus writes Although in themselves the Precepts of the Law of Nature are many yet may they all be reduced to this one Good is to be prosecuted Evill is to be avoyded 2. 2. Conclusions Some are Conclusions necessarily resulting from that Principle by way of Demonstration Which Conclusions as they arise at the first or second hand or the like may further be distinguished into immediate or mediate The immediate Conclusions are only two Immediate Mat. 2● The first Thou shalt love the Lord thy God with all thy heart c. And the second Thou shalt love thy Neighbour as thy selfe On these two Commandements saith our Saviour hang all the Law and the Prophets The mediate Conclusions are such 2. Mediate as doe also arise from the former Principle but by the interposition of the two former Conclusions And of this kinde are confessedly some even most of the Commandements of the Decalogue if not all But of this more anon The summe then of this Discourse of Naturally-Morall Lawes XIX Character of Laws Moral-Naturall is That their proper Character is To be in themselves not only just and convenient but even necessary in the Nature of the Laws themselves for all reasonable creatures such as Mankind are universally and perpetually to stand obliged unto toward GOD themselves and one another and which very Nature though corrupted may be forced to confesse such But now besides these Morall-Naturall Lawes XX. Description of a Morall-Positive Law there are we say others which we call Morall-Positive And these we describe to be Laws clearely laid down in Scripture in expresse words or certaine consequence which Nature though corrupted cannot reasonably deny to be just good and so convenient to be perpetuated according to the Lawgivers pleasure Though antecedent to His Will some way revealed to them it would not nor could not have judged them to be of themselves altogether necessary Nature even corrupted cannot deny but that it is fit that the Law-givers Will and Pleasure should stand for a Law with his Creatures and so though it could have discerned no necessity of such or such an Obligation by the light of Nature meerly as perhaps even created Nature could not in some of them yet such equity and equality and goodnesse being in them as they cannot but acknowledge them convenient and fit to be perpetuated unlesse God have exprest himselfe to the contrary These we call Morall-Positive Laws and esteem them universall to all their Posteritie to whom they were given and Perpetuall to them from the time they were given unto the Worlds end and so to all the Church in after ages unlesse where God was pleased to make any particular exceptions or exemptions And though we confesse God might have changed or abrogated any of these Lawes so qualified yet we doe not beleeve that He hath unlesse it be undeniably exprest of this or that particular Law in question Of which perswasion we shall give our grounds in due season And now upon this Distinction if we be not deceived the greatest part of the present Controversie in this Discourse depends It concernes us therefore to vindicate this fully and make good this ground before we proceed any further And that there are some Positive Lawes in Scripture thus Morall that is of universall extent after they were once given and perpetuall obligation we thus endeavour to make manifest XXI Proofes that there are such Laws 1. Gods Prerogative may make such First GODS Prerogative and absolute Dominion over all men as his Creatures as we touched before may authorise his Will to make such Lawes and to impose them upon the World and that even for a proof of his Prerogative Royall absolute dominion and consequently a Tryall of his Creatures Obedience And this

the old Day abrogated by Christ and then as we have implyed heretofore and shall again urge further hereafter the first Day of the Weeke came even by vertue of the determination of one in seven in the roome of it immediately Besides what may be argued for Christs justification of it when we come to handle that question against the Jewish Sabbatarians And this being of lesse importance then the determination of the Continuance and Frequency God in His unsearcheable wisdome thought fit only to afford some designations of its observation and His owning it as His in the New Testament and not any peremptory command like to that of the Decalogue Of which also more hereafter XLIV Arg. 11. Then it should belong to every congregation We proceed in our arguments The next is this If the authority of determining to Christians the necessary sufficient chiefe Time for Religion belong to the Church Then it belongs to every particular congregationall Church to determine it unto its members But it belongs not to every particular congregationall Church to determine it unto its members Ergo It belongs not to the Church at all The Consequence hath been partly made good already But we must repeate those things briefly and bring them under one view together and adde some other things to them for fuller confirmation 1. The practise and observation of a necessary and sufficient Time for Religion immediately concernes every particular Church even every particular conscience as we have said for Gods honour among them and the benefiting of all their soules 2 The Time must be determined and that as necessary and sufficient that it may be so observed by that particular Church and all its members 3. It hath been already shewed the great uncertainties that there are about the determination of this Time belonging to a Church Nationall or Vniversall and the Possibilies of their erring either in the point of necessity or of sufficiency through want of zeale excesse of zeale and want of prudence In all these cases what can be said but that the authority must be devolved to each particular congregationall Church for its members that so God may have His honour among them though he hath it not aright among others and their souls may be benefited and their consciences not over-burthened however it be in other Churches 4. In case any particular Church be in a Paganish Country converted and gathered by meanes of some captive Christian or the like who yet is able to shew no authenticke proofe of any determination of the universall Church in this point nor of any Nationall Church which this particular Church should be bound to by vertue of their authority over it It is of necessity that that particular Church determine the Time for it selfe and its members 5. To this Day as we toucht before the universall Church hath not nor scarce any Nationall Church of late made a cleare determination or declaration of the Continuance of the Day which is by practise every where weekely observed How much we say of the Lords day is to be kept holy and strictly for God and the soule Yet this is necessary to be determined Therefore the authority to determine it must needs be devolved to every particular Church through the defect of the universall Churches determination of it and so of Nationall and Provinciall or Diocesan or Classicall Churches As also as was argued formerly in particular Churches default in like sort to particular Persons for themselves and their owne soules and consciences single 6. Finally the Scripture upon our Adversaries suppositions is undeniably we thinke for this And so is the practise of the Christian Church 1. The first certaine intimation we have in Scripture of the new Day observed by Christians for Religion though this also some quarrell with and question is Act. 20.7 which was in a particular Church at Troas and our Adversaries will not allow us to inferre from St. Pauls presence and observation of it with them that he instituted it there and much lesse among all Churches It was then as they contend the particular institution of that particular Church of Troas and so the determination of the particular Day and Frequency whatever was or was not of the Continuance belonged to particular Churches 2. Our Adversaries refuse also the intimation of 1 Cor. 16.2 notwithstanding the mention of an Ordination at least about the Collection that either to Corinth or to the Churches of Galatia the Apostle did institute or determine the first Day of the weeke to Religion Yet it was observed then as they doe not deny in their good moods though they can find in their hearts to dispute against that place also Therefore the institution and determination was made by those particular Churches for the Day and the Frequency at least 3. The practise of the Christian Church will say the same too For 300 yeeres after Christ there was not neither could there be till there was a Christian Emperour any generall Councell So that the universall Church determined it not neither could it Nor doe we read any Nationall or Provinciall Councell that seemes to determine it till that of Laodicea which was neer 300 yeeres after Christs resurrection Whereas the Lords day was practised and observed by that name and the name of the first Day of the weeke in every age from the Apostles Times as we shall shew hereafter It must be then instituted and determined by some particular Churches and imitated by others and so came to be universally practised Unlesse the Apostle instituted and determined it for all which our Adversaries admit not and we have disproved in their sense or that God and Christ ordained it whether immediately or mediately by the Apostles it matters not greatly and so certainly it was XLV Which is disproved by many reasons For now to prove our Antecedent That it belongs not to every particular congregationall Church to make this determination 1. It is not credible that all particular Churches if the power were in themselves would determine the same Continuance nor the same Frequency nor so much as the same particular Day For to speake of the first doe not our disputers now argue one while for Thursday to be as fit a Day in memory of Christs Ascention as the Lords day in memory of His Resurrection Another while for Friday in memory of His death How would this then be if they or such as they had the authority in their owne hand much if not altogether being the Ministers and so at least the chiefe in authority in the particular Congregations should we not be likely in a great City as London but specially in a Nation or Kingdome to have all the Dayes of the Weeke determined by one or other particular Church namely one by one and another by another and so others by others Againe in such diversities of tempers differences of zeale or worldlinesse wanting a steady Rule as we shall see and

3. But we beleeve we shall put it past a reply specially by taking into consideration some generall sentences of Scripture which call for so much Time for Religion and so often and with such Arguments as seeme to leave then so little for worldly businesses as the wisest among men cannot tell which way to satisfie those sentences and his worldly occasions both unlesse he have the helpe of a particular indulgence from God for so much and so often Time ordinarily for His worldly businesses which expresly as we said involves Gods particular determination of the chiefe Time for Religion necessary and sufficient for the chiefe Time and so a division of every Time or the maine part of it distinctly betweene Himselfe and worldly matters Consider we say the great Commandement To Love God with all our hearts with all our soules with all our minds with all our strengths And how love commands the Time every one hath to imploy specially such a high love as this On the other side the charge of not loving the World nor the things that are in the World and that upon this ground If any man love the World the love of the Father is not in him Such an one hath not a jot of love to God so farre is he from loving him with all his heart and strength as before againe the precept of Christ is not to labour for the meat that perishes but for the meat that endures to eternall Life doth not this call for our Time for the Soule much beyond the Body and worldly matters Also lay not up for your selves treasures on earth but in heaven And set not your affections on things on the earth saith the Apostle They are enemies to the Crosse of Christ and their end is destruction who mind earthly things To be carnally minded is death And he that sowes to the flesh shall of the flesh reape corruption our Saviour seemes to go yet further when He allowes not to take thought so much as for the morrow even what we shall eate or drinke or wherewith we shall be clothed but to seeke first the Kingdome of God and speakes of praying alwayes and so doth His Apostle often even of praying without ceasing and continuing in prayer and watching thereunto with all perseverance And many more such like places All which though we abundantly acknowledge that they must not be interpreted strictly according to the expresse letter and phrase of them For then they would wholly shut out all worldly businesses and turne us altogether into an angelicall manner of devotion and to waite for miraculous sustentations as we toucht before which crosses divers other sentences of Scripture ordering about worldly businesses and particularly charging Servants to be diligent in their earthly Masters work Yet for all that they do undeniably preferre in dignity and commend to all mens care the honour of God and the respect to mens soules to be attended upon in Religious duties above the respect that men are allowed to have to the world or worldly matters or even their bodily lives And this would necessitate undeniably the greatest part of every man by far if there were no particular indulgence of such proportions to be ordinarily and for the maine of them allotted by God Himselfe to our worldly occasions For it would be nothing to say in generall LXX An Exception answered God hath allowed me Time for worldly businesses and appointed me by His providence to such a worldly imployment of a lawfull kind and profitable for men and it is not possible for the generality of mankind to subsist without miracle which God now allowes not to expect and it were to tempt him to expect any in a neglect of a worldly calling unlesse the greatest part of mens Time be imployed about worldly businesses and so it is necessary that the greatest part of Time be so allotted and determined For to all this Sol. from the sentences forecited an invincible reply might be made God hath commanded His own service and the good of mens soules to be looked after as matters of infinitely more absolutely necessity to look after them We say first and far above the other in a manner wholly rejecting and forbidding the other in comparison of these and the necessities of the soul as was in part urged before cannot according to reason be satisfied with lesse then the greatest part of our Time or even with lesse then all And in the comparison between the soul and the body earth and heaven this world and that to come for eternity These alledged Texts do incomparably prefer the soul heaven eternity the world to come as the things to be loved cared for pursued waited upon and so the greatest part of Time to be sure must be alloted to Religion for these ends unlesse we say a particular indulgence of God Himselfe and so a particular ditermination of a sufficient chiefe Time for Religion be to be found and acknowledged Here then we appeale again to the consciences of all that will consider God and mens soules in one ballance and mens worldly businesses in another How hath the Christian Church dared to take six Dayes ordinarily to themselves and leave God but one of seven how hath it dared to take six dayes ordinarily for the world and leave but one of seven for the soules of men We adde how dare our disputers quarrell with that one Day of seven and scarcely yeeld to the number but only from custome but specially quarrell with our challenge of the whole Day for God and mens soules as though it were too much and a heavy yoke which Christ must dye to free us from We aske them how can they or any conscience say so much so often is enough Sufficient for the chiefe Time but by Gods indulgence in the fourth Commandement of six Dayes ordinarily and for the maine for worldly businesses And what could Adam or any of the Patriarkes even according to the law and light of nature without such indulgence particularly exprest to them conclude lawfull for them to imploy in worldly businesses and count the residue sufficient for God and their soules For those sentences named though recorded in the New Testament yet cannot be denyed to be dictates of the very law of nature in Adams heart and all others that acknowledge a God to be worshipped and soules to be immortall Who then might dare of old or may now be so hardy to take six Dayes of seven for worldly occasions or five or foure or three or two or one of seven without out Gods expresse leave and where is there any such leave but in the fourth Commandement and the paralell places to it Gen. 2. and elsewhere Let our Disputers now turne themselves which way they will or can we cannot for our parts imagine how they can wind themselves out of the cords of this argument But that instead of one Day in seven for Religion and six of seven for the