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heaven_n	body_n	earth_n	spirit_n	6,743	5	5.1226	4	true

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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

to the distances of Places But yet they may be truly said to observe the solemne Time upon that same Day some beginning a little before others and so successively one after another to the end of the 24 houres of that Day one or other would be still imployed in the solemnity of Worship according to the Dayes determination And so an amends as we may say would be made for not beginning all at an instant in that hereby the Holy Time N. B. should be observed actually and continued in actuall services full 24 houres and so no part of it wholly shrunke up by sleepe or other interruptions For still in one part or other of the World whole Countries would be in their waking Time and so in the solemnity of their devotions For demonstration of this suppose at such a Place the Day begins an houre before at another as it is really so every Day in point of light and so of midnight and noone and evening c. and this other Place sees Day an houre before another yet more Westward and so of the rest as betweene Dover and the West of Ireland they say there is an houres difference Now by that Time the first Place hath begun and gone on in solemn Worship an houre the next begins and joyns with them and so the next till it be gone round So that by the twelft houre halfe the World are in their solemne Worship Publike or Private And then the other halfe takes the turne in their order till the twentifourth houre There cannot then we say be a better way to exercise the Communion of Saints upon earth Nor is there upon earth imaginable a fuller resemblance of the great and solemne Assembly which is constantly kept in Heaven And let that be further noted in a Word that the forementioned respects of Time Continuance Frequency and Season are not in Heaven distinguishable For they in Heaven doe keepe a constant and everlasting solemne Sabbatisme as it is cald Heb. 4. whereas we poore snakes on earth are forced to waite the returnes of solemne Times The reason is they above have no other worke to doe but to serve and Worship God they are spirits without bodies we on earth have bodies to care for as well as soules we have other callings commanded us to attend on as well as on Gods solemne Worship But yet it is fit we should as neer as we can conforme to them above which we say is chiefely by this joint observance of the same particular Day and number and length all the World over for our chiefe solemne Times Whereunto may be added for a conclusion that otherwise every sover all dominion as there are many in Germany and Italy and other Countries not subordinate to one Prince or State with their neighbours but small principalities and free States might vary the particular Day were it but to shew their liberty and so such as had occasion to travell among them would be very often either forced to breake the number determined to all or else keepe within doores upon their owne solemne Day and so want the help of others and be in danger to be interrupted by others And so every where upon the borders of Countries this hazard might be All which is prevented and only so by having all in all Countries of the World the same particular Day and beginning of it as we have said And so we have at length dispatched the whole of what we judge considerable about the profit and necessity of solemne Time generally and of the chiefe Time for Religion in speciall Except by whom the determination of this chiefe Time is to be made which now followes in the next Chapter CHAP. X. The Determination of the chiefe Solemne Time of Worship for all men necessary and ordinarily sufficient for the chiefe Time as also of the particular day for it belongs not to men but to God 1. The question explained HItherto in the former Chapters particularly about Time we have been laying foundations of fortifications where withall to defend the Perpetuity of the fourth Commandement for a seventh Day Sabbath and the Divine institution of the Lords Day the first day of the weeke for the particular day and to batter down the opposite Mounts of our adversaries both Sabbatarians and Antisabbatarians And as we have built upward we have planted some Peeces and discharged them against their workes in such fort as we are perswaded the judicious Reader already discernes them to shake and totter But now we are about to erect a Principall Tower which if we can firmely and strongly do All men will see that we have sufficiently secured our selves and our cause from any fear of future assaults from the Antisabbatarian party And as for the Jewish Sabbatarians we doubt not but we shall also quit our selves from them in the latter parts The matter we propound to be strengthned is the position exprest in the title of the Chapter That the Determination of the chiefe Solemne Time for all men necessary and ordinarily sufficient for the chiefe Time as also the particular day for it belongs not to men but to God To state this clearely we must needs repeate a little of our foregoing discourses and adde a few words more for full understanding of it 1. By the chiefe Solemne Time 1. What is meant by chiefe solemne Time we meane the Continuance and Frequency jointly that is so much at once so often and so often so much Time to be observed for Religion Gods honour and the soules good in Solemne Worship and that in a convenient large Proportion in the whole and a convenient large Continuance for the various kinds of worship publike domesticke and solitary and a convement space for serious performance of severall duties in each kind together with a convenient Frequency of Revolution of such continuance So as no other proportion of Time is or can be of Equall profit with this All other being lesse large for Continuance remarkably or remarkably lesse frequent and so cannot attaine to that substantiall profitablenesse to the generall of Religion that there is in the chiefe Solemne Time we speake of 2. By the Determination of this chiefe solemne Time 2. What by determination Necessary for all men we meane The appointing it so to all men by a law as that thenceforth all men that have this law given them and their posterity to the worlds end are bound in conscience to observe it and cause as much as lyes in them others also to observe it as necessary to Religion so as they sin that observe not the whole proportion or that observe it not according to the distribution of the Determination so much Continuance together in one day and no lesse and that dayes Frequency so often returning and no seldomer then is exprest in the Determination Only still admitting a reservation as we have oft touched before for necessary worldly occasions 3. What by

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

also another use namely Typicall as we have also noted But the people of God ordained some likewise as the Dayes of Purim and Feast of the Dedication And as for the Christian Church they by degrees grew to observe sundry Dayes of memoriall in a yeare and haply made good use of them in the Innocent Times but afterward these also degenerated into Superstition and burden and even proved matters of Idolatry as that Papists Dayes formally dedicated not to God but Saints Angels and the Virgin Mary In which they pray solemnely to them and worship their Images and Reliques above all other Times Here then they may go again for equall Place and Time a small profit and some danger of disprofit Only the Continuance of Time well imployed may be and is a reall and substantiall profit so far forth as our Anniversary Time of thanksgiving for deliverance from the Powder Treason in experience and reason is Also Gods Day of memoriall sets Time above Place he having now ordained no Place for that end So that the advantage here is for the Time of which a great deale more will come to be shewed now straight way XXIV 5. As Typicall 5. The last kind of profit that we can think of which Place can afford to Religion is still accidentall namely Typicall serving by the command of God for a Ceremonially Spirituall use Such was the Place of the Tabernacle and Temple which related to CHRIST whose humane nature was the true Temple wherein dwelt all the fullnesse of the Godhead bodily and directed to expect all the acceptation of our services our spirituall sacrifices from their being presented in Him and in His name to the Father and the unlawfullnesse of presenting them otherwise And answerable hereunto Time the seasons of Time as we have formerly discoursed even all that God of old appointed all the particular Dayes He set apart for His worship he made first or last to be typicall and to have a Ceremonially Spirituall use relating to Christ as Saint Paul tells us Col. 2. In this againe then Time and Place of old were equall And so are they now too Not that there is any such use of them in the Christian-Church now But that there is no such use of either of them any more We will not urge or pleade for a Ceremoniall or Typicall use of a seventh Day-Sabbath under the Gospel However some friends seeme a little to doe so by some phrases perhaps unwary certainly unadvised Nor of the Lords-day though it is a strong memoriall as appointed by God in memory of Christs Redemption by His resurrection on that Day of the Weeke Also no Place now doth or can inherite such a Typicall profitablenesse Men never having power to invest it with it and God having devested it by the comming of Christ in the flesh and the consequent destruction of His Temple at Jerusalem We say then That in this respect as well as the former Time and Place have been and are equall in Religion one as profitable as the other But we have now done with all their equality and with all the necessity or profit that can be in Place this or that or any Place toward Religion Of which we have had nothing properly Theologicall or Spirituall but this last which was meerly accidentall by Gods absolute pleasure and institution and the rest only properly for the bodies convenience and very little or nothing to the mind except accidentally to the fancy or memory But nothing substantiall or in the nature of the thing it selfe toward the Soule its inward good Gods glory and so the advancement of Religion And now there are yet behind manifold considerations of Time the proportions of it the Continuance and Frequencie wherein it is Ethically and Morally substantially and materially profitable and even necessary in the most Theologicall respect that can be for the securing and advancing of Religion Wherein it will undeniably appeare to be beyond comparison superiour to Place and that Place in those most important respects XXV Three differences in nature between Time and Place toward Religion can in no sort pretend to be equall to Time in Religion Only first let us but premise two or three differences even in Nature between Time and Place which though perhaps at the first view they may seem but sleight yet upon second thoughts they may possibly be counted worthy the noting as foreboding as we may say the greater and more remarkable differences in Religion First then Place our Place is terrenum quid an earthly kind of thing we being on earth its foundation is on earth and is defined by an earthly body of which it is the superficies And accordingly as we have already said it hath only properly relation to the body and bodily conveniences But Time is coeleste quid a kind of heavenly thing whose foundation is in heaven being derived from thence from the motion of the celestiall orbes and heavenly lampes of light being measured by them and being the measure of them And accordingly it is proper to helpe us forward toward heaven 2. Place is quiddam crassum materiale a kind of grosse and materiall thing and so only concernes the bodies convenience directly which is a materiall substance But Time is quiddam immateriale spiritale as we may say a kind of spirituall and immateriall thing and so hath a more proper influence into the mind soule and spirit 3. Place is in its owne nature fixum immobile quid a fixed setled steady thing which moves not and so lesse care is required about it the same Place that serves conveniently for one businesse will often without any care taking serve for another the same Hall or House for divers kinds of Councells at severall Times But Time is mobile fluidum quid a fleeting fleeing thing that slides away silently like a river without noyse and so the same particular Time in any of the respects is irrecoverably lost if slipt and neglected and accordingly if good care be not taken about Time the whole action or businesse comes thereby to be disordered and marred So that even in Nature to begin with the differences are apparent between these two Time and Place and so in Civill or Artificiall actions they are not equall XXVI In Religion at least 20 differences 1. Time indeterminate is of great importance not so Place But much more manifestly and importantly in Religion in very many Considerations which we now proceed to enumerate and waigh 1. We have noted of Time even indeterminate That it is a circumstance of much importance toward any businesse that admits variety of degrees as getting Learning and Religion doth Both the proportion of Continuance and of Frequency even either of them is very materiall and a substantiall advantage or disadvantage toward Learning and Religion according to the largenesse or scantinesse of it and that in an Ethicall and Theologicall Consideration But of Place we now