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love_n	heart_n	love_v	see_v	14,118	5	3.5935	3	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

did so very much by the advantage and even necessity of their Callings being spirituall and in the road of Religion and their minds withall full of zeale and religious affections And thus we are the more inclined to believe because the very same Divines when they think of other men speak very fairly toward the Perpetuity of a seventh day Sabbath as necessary for all men As may be seen among others by that one place of him who is esteemed the chiefest of the Disputers against it of Mr. Calvin we meane in his Commentary upon Genesis 2.3 who thus speakes Benedictio ista nihil aliu●●est quam solemnis consecratio qua sibi Deus studia occupationes hominum asserit die septimo Est quidem legitima hac totiua vitae meditatio in qua se quotidic exerceant immensam Dei bonitatem justitiam virtutem sapientiam in hoc magnifico coeli terraeque theatro considerare verum si fortominus sedulo quam par esset ad cam intenti essent homines ad supplendum quod assiduae meditationi deerat septimu● quisque dies peculiariter delectus est Primum ergo quievit Deus deinde benedixit hanc quietem in soeculis omnibus inter homines sancta soret vel septimum quemque diem quieti dicerit ut suum exemplum perpetua esset regula Denique sacra est ista vocatio quae homines mundi impedimentis eripit ut totos Dei cultui addicant Praetereasciend●● est non 〈◊〉 tantum vel atatis vel populi sed totias humani generis commune esse hoc exercition Quies spirituisis est carnis mortificatio ne ampliussibi vivant filli Dei aut propriae voluntati indulgeant Quod eam Sabbathum figuravit temporale fuisse dico Quod autem ab initio mandatum fuit hominibus nise exerceant in Dei cultu me●ito ad mundi finem usque durare oportet Calv. in Gen. 2. That Blessing is nothing but a solemn Consecration whereby God challenges to Himselfe the cares and imployments of Man And afterward To supply the defects of Daily Meditation every seventh Day was peculiarly chosen First GOD rested and then He blessed this rest that it might be holy among Men in all ages He dedicated every seventh Day to rest that His example might be a perpetuall rule And again This Vocation is sacred which takes men off from Worldly impediments to give themselves wholly to GOD. And yet further VVe must know that this is the common exercise not of one Age or People only but of all Mankinde And finally after he had mentioned another end afterward added to the Sabbath under the Law to the Jews namely typicall of Christ he remarkably concludes with these words That the Sabbath did figure that sc our Mortification it was temporary But that it was given to Men from the beginning that they should exercise themselves in the VVorship of GOD worthily it ought to endure to the VVorlds end Thus he Than which and so the whole of the matter in that place nothing can be spoken more judiciously or more Orthodoxly But other where he and others forgetting we believe the necessary Worldly businesses of other men seem to speak as it besides a time for Publike Worship there were no other Sabbath now but a continuall every-dayes Sabbath It being as we said very much so with themselves and so they not finding a speciall need of a seventh Day wholly to be a Sabbath in regard of themselves spake more unwarily of the Commandement than we are perswaded they would now have done if they had lived in our Time and seen their own and other people undone by prophanations of it VVhich hath made also divers Divines of those Parts to speak more fully for the fourth Commandement of late then formerly as we shall note hereafter But this by the way and in a kind of digression not unusefull we hope And so having cleared our meaning in the Minor of our Argument we come to prove it Namely That without a Chiefe Time determined sufficiently for Solemn Worship Religion cannot certainly stand among all men Thus we further argue If without a sufficient Time determined both for Continuance XLIII The Minor confirmed and Frequencie jointly no sufficient Time will be generally observed among Mankind for Religion Then without such a Time determined Religion cannot certainly stand among all Mankind But without such a sufficient Time determined no sufficient Time will be generally observed Ergo Without such a sufficient Time determined Religion cannot certainly stand among all Mankind The Consequence of this Argument may be undeniably made good by the consideration that without a sufficient Time observed for Religion Men who are borne void of the knowledge of God and unapt enough to learne it will never attaine a sufficiencie of knowledge for the honouring of God in their hearts and lives and saving their own souls Nor is it imaginable that they can possibly come to such knowledge either by the Continuance of one whole Day once in their lives of which we disputed before or by the addition of a few Minutes twice or thrice or four times every Day by snatches and sudden fits Mans nature is too froward too much corrupted to learn the mystery of heaven and salvation so by the by as experience superabundantly proclaimes even where there is a great deale more Time then so allotted to it and observed for it Also 2. without such a sufficient Time observed for Religion The great duty of love to God which is the fundamentall affection and even the summe of all Piety can never in an ordinary course be attained or preserved or exercised and exprest Men are as averse from Gods love as ignorant in the knowledge of Him And even though they have a knowledge of the Doctrine of God as many have not only competently but even eminently by having been trained up to it and having spent much time upon it from their youth up yet they may be Atheists in regard of affection and wholly devoid of all love to God And there is no ordinary meanes to work their hearts to such a holy love but by their being busied a convenient space of Time and that frequently in the services of God hearing of Him and meditating of Him and the like whereby they may come to be convinced of the reality and certainty of those divine truths which they have learned to know and see a necessity of loving and imbracing them and God in them above all Acquaintance breeds love between those that were strangers So doth acquaintance with God by the observation of sufficient convenient times of attendance upon His Ordinances Also if in any some beginning of love and affection be bred there is no preserving of it from decay but by frequent and conveniently continued intercourses and converses in holy duties Any man that disuses these or curtals the Times of them will and doth find in himselfe if he consider himselfe

windowes open toward Jerusalem Also his setting himselfe to seek the Lord by fasting though alone c. 9. Can it be reckoned lesse then Solemn VVorship We adde if many Christians all a Country or Kingdom over should agree to fast and pray upon one particular day every one in their Chamber apart alone this were without doubt a very Solemne service and worship yet Solitary and private We conclude then that as there is such a Duty required of every one apart at least sometimes which we call Solemne Worship so such a Duty being performed with the whole man is worthy to be called and counted Solemne And if Solitary Worship may deserve to be called Solemne then surely Family-Worship also is justly to be counted Solemne Such was the eating of the Passeover which was ever in private houses and Esthers Fast with her maids Est 4. three dayes one after another and the Humiliation mentioned Zach. 12. every family apart and their wives apart which seemes to be a Solitary VVorship yet Solemne undoubtedly So that all Solemn VVorship is not Publike But if any one would yet list to wrangle about the word Solemne let him but give us another fit word to describe such Solitary or Private VVorship of the whole man tendred unto God so seriously and it shall serve our turne sufficiently for the end we intend it for as we shall see hereafter Mean time we say that conjoyned VVorship XIV Family Worship proved a duty where it is possible to to be performed is also a necessary duty even so far forth Morall-Naturall and that in both the kindes of it Domesticall and Congregationall For in the second place The Honour of GOD and Good of Soules doe also require Family-VVorship from all such joyntly as live in Families where they have any to joyn with This appeares 1. Because it being God that hath placed men in a Community setting the solitary in families as the Psalmists phrase is Psal 68. it cannot be justly conceived that He should doe this meerly for their worldly conveniencies but rather chiefly that they should improve their society one with another to His Glory who is the Lord of them all together as well as of every one of them single and so that they should worship Him joyntly together as well as each of them solitarily and apart To which tends undeniably the forenoted charge given Deut. 6.6 7. These words that I command thee this day shall be in thine heart and thou shalt teach them diligently to thy children and shalt talk of them when thou sittest in the house Deut. 11.18 and when thou walkest by the way and when thou liest down and when thou risest up For though it comprehend plainly Ejaculatory Worship in part as we have noted before yet it reaches further specially being added immediately unto the great Commandement ver 4. Thou shalt love the Lord thy God with all thy heart and with all thy soule and with all thy might And indeed how can any man love God with all his heart and soule and not be willing to joyne others to himselfe and himselfe to others as much as may be in the worship of God And how doth the Master of a Family love God with all his strength that imployes not his authority over all his Family to call them to worship God even in the Family with himselfe at least some times I say at least some times for we yet are but upon the Duty the consideration of the Time is to come afterward Therefore also we finde it a part of the unhappy character of Pagans Jer. 10.25 Whereas some to elude the strength of this Text for Family-Prayers alleadge that Psal 79.6 the words are the Kingdomes that call not upon thy name and so by Family here is meant no more then there by Kingdoms I answer The parallelling the two plates proves the thing more clearly for as the Kingdome is not said to call upon Gods name unlesse the King command publike meetings to that end and that is counted a Heathenish and ungodly Kingdome so is it with a Family where by the authority of the Governour there are no joynt meetings to pray to God devoted to the wrath of God The Heathen that know Thee not and the Families that call not on Thy Name And indeed how hath the Family that knowledge of God to be 1. Their great Lord and Master 2. The Author of their Peace among themselves that the Governour is gentle to the inferiours and the inferiours dutifull to the Governour and Superiour 3. The Author of all Blessings to them all Of health and strength to follow their businesse of successe and comfort in them How I say have they the knowledge of God if they agree not together to joyne in Worship of Him their Lord and in tendring Prayers and Praises for such things as they expect and receive from Him 2. The Good of soules calls for this also Every one needing helpe from others and all being helped by the Solemne services joyntly presented to God in the Family 1. In minding one another by mutuall testification of the common Allegeance and Homage they all owe to Him their great Soveraigne and so preventing the forgetting of Him 2. Withall affecting one another by example of reverence and devotion 3. They being also infallibly taught and minded of and provoked to some particulars of Duty and furnisht with some matter of comfort by every such service performed joyntly supposing that every ones heart joynes faithfully in it which before they were either ignorant or forgetfull of or backward to or should have missed if they had beene wholly and ever alone As reason cannot but insinuate and experience continually shewes It remains then that Domesticall and Family-Worship is a Necessary Duty and as farre as it is Possible even Morall-Naturall XV. Publike Worship proved a Duty 3. So is also Ecclesiasticall or Congregationall VVorship which is usually called Publike VVorship Even for the Reasons forenamed Gods Honour and Soules Good He is Lord of all societies and the Author of them as well as of Families And so is to have a tribute of VVorship and Glory from all joyntly The Lord having universall Dominion over all flesh should publikely be worshipped by societies of men G. Irons p. 261. as well as from any severally And Love to God cannot but promote this as much as is possible And the mutuall blessings expected and received by greater Communities as well as Families doe require the like according to just conveniences Which is so assuredly of the Law of Nature that all Nations that have ever been heard of have had their joynt Publike Solemne Worship And have had Persons set apart purposely for it Priests or Ministers for the more compleat performance of it Finally both Reason and Experience declare that the good of Soules both calls for publike Congregationall VVorship as also commends it as exceeding profitable and advantagious Not only in that

thing could be added to it That then all our Time is not so taken up with His immediate worship even upon Earth no reason can be sufficient but His own will declared to be otherwise then to require the whole from us His will alone is that which abates of the necessity of any one minute or moment of Time in our whole lives from our particular attendance upon Him and that makes any jote lesse then all to be in His acceptation sufficient His will then we must seek further after in some of the other Considerations For here we are undeniably at a losse and can make nothing of our thoughts towards a Determination 2. Take we a view then in the next place XLIX 2. Not the nature of the Soule of the nature of the Soule the prime subject of Worship and secondary end of all Religious Time for whose benefit properly it is to be imployed And this we say both Scripture chiefly and Nature also at least not reasonably contradicting proclaime to be infinite in duration appointed to an Eternity of happinesse or misery and its necessities to secure this happinesse and avoid this misery considering what corruption it hath are next to infinite Which way then can that which is infinite or next to infinite afford a direction to judge any proportion definite to be sufficient for it Or measure so much as necessary and leave any out of all the Time that any Soule hath in this life And if the inevitable necessities of Nature for eating drinking and sleeping c. be pleaded yet we doubt not whether the Soule would not or should not grudge even at these as endangering to hinder that which is of more importance than meat or drinke or sleepe or even than the bodily life and subsistence it selfe Not that we imagine or dreame that God hath not allowed even by the light of Nature and much more by Scripture sufficient Times for all these bodily necessities But yet we know that both God sometimes commands to fast and forbeare all meat and drinke for a space and so to watch even whole nights for the good of Soules our own specially but also even of others As likewise that when a Soule growes extraordinarily sollicitous of its own salvation and sometimes even of others It cannot afford to eat or drinke it cannot sleep ready sometimes even to starve it selfe or kill it selfe with over-watching but that it is forced up doe otherwise even by Gods command urged upon them by friends and the feare of prejudicing their very salvation if they should be causes of their own death And moreover it is usuall with many Christians to think much and repine at all the Time wherein they are not spiritually imployed for their soules even though they cannot deny but God hath not only allowed but even commanded them to imploy houres and dayes many and many upon worldly businesses which command and allowance of His is the only thing that satisfies them or else they could never so far forth as they think of their soules be willing to allow any Time at all to any other thing And therefore there is no manner of help from hence for any shareing of Time between the soul and worldly occasions The rather because a soul awakened with sence of its own good becomes apprehensive 1. That there are yet manifold things in Religion which are greatly necessary for it to know what ever knowledge it hath already attained to and these call for a great deale of Time to learne them 2. And how forgetfull they are from Time to Time of the things they have learned and that calls also for much Time to preserve them in memory and recover any they have lost 3. Withall the faintnesse of their godly affection 4. And the strength of their corruptions which require still much and often Time to strengthen the one and combate and mortifie the other 5. And finally their being assaulted daily and hourely with temptations and afflictions and their peace and comfort further wasted by sins and corruptions which makes them stand in need of Time Yet more to regaine that peace and comfort when it is gone or wasted and to enjoy spirituall refreshings in the bosome of Gods love All this together cannot but make a soul think no measure of Time lesse then all necessary and sufficient for attendance upon Him whom it is bound to love with its whole self mind heart strength and so to worke upon it self that it may love Him and be sure of His love And when it hath once attained to this love of Him above all other things and to an assurance of His love to it it cannot but still think all Time is little enough and too little to serve Him in thankfulnesse for His love and to enjoy His love and its own happinesse in attendance upon Him and converse with Him It must then again be Gods will declared that men should spend their Time in this world otherwise then wholly upon the immediate care of their soules in His immediate service that must discharge any proportion at all from being necessary to the soules good See Sect. 71. and so His promise of blessing upon some proportions of Time orderly observed for the chiefe Time together with other Times to be redeemed as they can that makes any proportion to be sufficient for the chiefe Time But for this we must still seek further For we have yet met with no manner of intimation of Gods will how to regulate or determine our proportions 3. To come then to the third consideration that is L. 3. Nor the nature of the duties themselves of the nature of the duties of Worship in the varieties of which of some or other of them the chiefe Time we are discoursing about is to be imployed And they are all except the Sacraments apparantly indefinite and so still uncapable to direct to a definite determination of Time necessary and sufficient to be allotted to them either for Continuance or Frequency Indeed the Sacrament of Baptisme is in it self soon dispatched and in the nature of it not to be reiterated to the same person And the Lords Supper also is soon dispatcht by each particular Communicant But then it as well as any of the other duties of Prayer Preaching Reading the Word Praises Singing Meditations Conferences Catechisings is capable of a Daily Frequency And all those may be reiterated oftner even every new minute after an interruption and that every Day of ones life We meane the nature of them admits it possible and no way forbids it Again they may be prolonged any of all these and much more divers or all of them one after another divers houres even a whole Day unquestionably and any one of them a whole life together if the bodily spirits could hold out so long and no necessary interruption did call off On the other side they may any of them be suddenly dispatched If a man did preach

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