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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

answer must be Either because the thing will require some remarkable Continuance Or that a man is not forward to begin to set about it or the like To remedy which such command is given bidding a man determine some Time to himselfe for such an action And specially their whole aime in their discourses is to have the Continuance to be wholly left to the Churches determination as a meere appendix to the Publike Worship III. Yet this seemes all our Adversaries grant Morall in the fourth Commandement 3. All this notwithstanding it may perhaps be questioned by him that shall advisedly read our adversaries books Whether they setledly grant any more then such indeterminate or common Time to be the Morality of the fourth Commandement Namely That it being Morall-Naturall as they speake to have a Publike Worship It is also consequently to have a Time for it But they admit not that the Law of Nature or the fourth Commandement Morally doth command any determinate Time in any respect any determinate Continuance or determinate revolution or determinate beginning of Time but leaves all they say to the Church to determine what it pleases Now this so farre as we can understand is to command nothing of Time at all having before proved that such Time indeterminate and common falls not at all under a Law properly IV. Though they call it solemne Time We confesse they also talke oft of a solemne Time for Worship of a set regulated stinted sufficient Time And much further too they seeme to goe now and then as we shall see hereafter But then againe it other Times they seeme quite to fall off from all while they speake only of a necessary sequell of a Morality and make Place altogether equall in Religion with Time and Time to be a meere adjunct and circumstance A Time is due to Gods Worship as to all other things C. D. pag. 22. wholly left to the Church and to be no otherwise due to the Worship of God then to all other Things And what can this be more then indeterminate and common Time meerely Which belongs no more to the fourth Commandement or even to the first Table then it doth to the fifth Commandement or the whole second Table for the affirmative part of it For God to instance only in the fifth Commandement enjoyning to Honour Father and Mother and one part of Honouring them being to give attendance upon them and to doe that which they set us about which cannot be done but in Time as all know this of necessity carries Time along with it viz. Indeterminate and common Time which is only a necessary that is a naturall sequell of a Morality as they speake of their Time in Religion and to be determined only by their command and so for all other Superiours Such Time then is the Morality of the fifth Commandement as much as of the fourth But indeed of neither being only a Physically necessary attendant of every Dutie to God or Man And the obeying of Superiours determining any such Time for such Dutie comes under that Commandement which requires obedience unto Superiours which is the fifth Commandement Though the Duty it selfe to be performed belong to the first Table as being a Worship of God But of this more hereafter only we hold it necessary here to give a touch to this which is perhaps one of the fundamentall mistakes in this question Into which errour besides their misdevotion to the Quamdiu specially of the fourth Commandement for a whole day to be sanctifyed the great schooleman seemes to have led them the way who thus resolves It is Morall saith he that man should depute some Time of his life for the service of God Aquin 2.2 q. 122. a. 4. ad 4. for there is in man a kind of naturall inclination that to every thing necessary there be a Time appointed as to our bodily refection sleepe and the like But this is both improperly and impertinently spoken under favour Improperly to say It is Morall to depute or appoint a Time for every action which whether it be deputed or not by an absolute necessity of Nature must and will attend upon every action as an inseparable adjunct thereof Impertinently to make that the Morality of the fourth Commandement which may be as well said in his sence to be the Morality of the fifth or any else of the ten in the affirmative part as we shewed before and as well of deputing some place for the service of God which he that should say were the Morality of the fourth Commandement should speake both impertinently and falsly For Place so considered belongs not no more then Time to any one particular Commandement of the Decalogue fourth or fifth or any to none properly in a Morall sence as we here take it but to all one as well as another in a Physicall sence necessarily that is unavoidably whether it be appointed or not 4. Before we passe from Time indeterminate V. Great efficacie in Time indeterminate applyed to Religion we must by no means forget the efficacie that there is in the quantity or proportion even of such Time as it may be voluntarily applyed by a mans affections towards Religion and the businesses thereof which is Gods Glory and the Soules Good together which conjunction of those two Gods glory and the souls good it is necessary often to remember throughout this whole Controversie the rather because our Adversaries seem much to forget it in their books making very little and seldome mention of the Souls good in all this Question Now we say both these businesses together may be are exceedingly forwarded or kept back according to a mans voluntary lengthning out or shortning the Continuance of his attendance upon God where it is left free and his spirits are able to hold out so by the frequent Reiteration or seldomenes where there is no just impediment He who so gives God longest and oftenest Time unquestionably honours Him most in his heart encreases in it And he lesse that bestowes a scantier seldomer Time upon Gods worship of his own accord meerly And this is yet more evident with Relation to the soules good which consisting 1. In knowledge of matters of Religion 2. In Memory of them 3. In Affection for God and against sin 4. In Comfort And all these Tending to and Ending in Eternall Salvation All this is most remarkably and Infallibly Advanced or kept backe by the Continuance of Time longer or shorter and the Reiterations oftner or seldomer even Indeterminately and meerly voluntarily of attendance upon Religion and the Duties of Gods Worship And accordingly a mans love and affections to God his Religion and Worship and his own souls good may be and are exceedingly tried and demonstrated to his own conscience or to any other that knowes it by the enlargement or straightning of his Time Voluntarily and the Repetition of his attendances on Religious performances usually or

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 in particular 4. Of the Lords Day in particular The FIRST PART Ezek. 22.26 They have hid their eyes from my Sabbaths and I am profaned amongst them Mark 2.28 The SONNE OF MAN is Lord also of the Sabbath London Printed by Robert White for Thomas Vnderhill and are to be sold at the Signe of the Bible in Woodstreete 1645. The License THis Treatise entituled Sabbatum Redivivum Or the Christian Sabbath vindicated as in my opinion the most satisfactory of any I have seen and that in a point of Divinity wherein as appeares by the many Books written against it the wisdome of the flesh maintaines as great an enmity against God as in any whatsoever I recommend unto the Presse as of excellent use in these times CHARLES HERLE The Contents of the first Part. CHAP. I. OF the Term of a Morall Law and the distinction of Laws into Ceremoniall Judiciall and Morall And of Morall Laws into Naturall and Positive CHAP. II. Rules to know a Law to be Morall though but positive CHAP. III. Every Law of the Decalogue is a Morall and Perpetuall Law CHAP. IV. The Exceptions to the former Rule answered CHAP. V. Christ hath confirmed all the Commandements of the Decalogue as perpetuall Mat. 5.17 c. CHAP. VI. Solemne Worship is Morall-Naturall both Solitary and conjoyned in Families and Churches and how far CHAP. VII Generall Considerations about Time and its profitablenesse in reference to Morall actions of importance CHAP. VIII Considerations of Time in relation to Religion and the Worship of God how far it may be profitable thereunto CHAP. IX A Determinate Solemn Time for Gods Worship is Morall-Naturall and that in the first ●ommandement And what kinde and manner of Determination of Time for Religion may be proved Necessary by the Law or Light of Nature and generall Rules of Scripture CHAP. X. The Determination of the chiefe Solemn Time of Worship for all men Necessarily and Ordinarily Sufficient for the chief Time as also of the particular day for it belongs not to Men but to GOD. CHAP. XI Two Corollaries from the former Discourses about Solemne Time 1. All Times and Dayes are not equall under the Gospell 2. Time and Place are not equall circumstances in Religion CHAP. XII The Necessary sufficient chief Time for Religion together with the particular Day for it is a part of Worship and not a meer Adjunct or Circumstance only Errata PAge 108. Line 2. And specially c. unto the end of that Paragraph should have been inserted line 16. after the word pleases p. 136. l. 33. for much read which p. 168. l. 7. for coninuance r. continuance p. 233. l. 34. for lets r. let p. 242. l. 16. for mahomet r. Mahomet l. 33. for if r. If p. 260. l. 19. for puplique r. publique p. 261. l. 17. after of r. it p. 266. l. 32. for Chhistian r. Christian p. 273. l. 3. for Pimitive r. Primitive p. 274. l. 25. for justification r. institution p. 275. l. 12. for possibilies r. possibilities p. 276. l. 33. for Apostle r. Apostles p. 277. l. 4. for the r. that p. 282. l. 23. for ver 16. r. ver 14. p. 283. l. 25. blot out not p. 296. l. 30. for them r. that l. 36. for charity r. Charybdis p. 305. l. 13. for mianly r. mainly p. 314. l. 5. for referoed r. referred p. 318. l. 27. for continue r. containe p. 322. l. 7. for oligatory r. obligatory p. 332. l. 25. for Lev. 23. r. Lev. 27. p. 346. l. 28. for viz. r. both p. 352. l. 15. for that r. the To the Christian Reader WE are now Christian Reader to enter upon a very great work not so much in respect of the bulk and length as containing under it many controversies as in respect of the subject matter it selfe the worth and Dignity of it The vindication of the Christian Sabbath In the entrance and Preface whereunto we think it not amisse to give thee a briefe account of some particulars which may not being satisfied stand as prejudices in the reading of the following Discourse and they are these 1. What is the concernment of a Sabbath that we are so large in vindication of it 2. Why after so many books of this subject we adde any more 3. Why seeing there are three parts more this part comes forth alone without its fellowes For the first of these In reading of the Scriptures 1. The Elogies of a Sabbath we do observe that there is not any one part of Religion except but the mystery of our Redemption of which more is spoken than of the Sabbath The Elogies of it are so many that they would easily swell into a volume if we listed to enlarge our selves We shall therefore give thee but a touch or taste of the chiefest Heads 1. In Generall it is the Compendium of all Religion And first of all in generall we may call the Sabbath and the due observation of it the Compendium or Continent of all Religion Hereupon it is very observable that as the commandement of it stands in the Heart of the Decalogue as the bond of both the Tables so it is in other places of Scripture joyned with the chiefest Duties of both Of the first Table in that place You shall keep my Sabbaths Levit. 26.2 and reverence my Sanctuary Of the second Table in that other place You shall feare every man his father and his mother Levit. 19.3 Having all the Priviledges that Commend the most Substantiall Lawes in Scripture and sanctifie my Sabbaths The Law of the Sabbath hath all those priviledges that do commend any the most substantiall Lawes in Scripture It is one of the Ten spoken by God himself with Majesty and Terror written in the Tables of stone with his own finger put in the Arke by his own command together with the rest to signifie as even one of the Adversaries sayes the perpetuity of it 2. In Particular 1. The Frequent mention of it in all parts of sacred Scripture More Particularly 1. There is as frequent mention of it as of any one Commandement implying as on the one side the Importance of it so on the other Mens untowardnesse and backwardnesse in the observation of it There is no part of Scripture wherein there is not something remarkable of a Sabbath 1. In the Law or five Books

the Determination of that Solemne Time be in it self sinfull as in some considerations it may be in mens Determinations as we shall see It would be sin not to present or proportion Duties according to the Determination made namely 1. During the whole Continuance 2. Upon every Revolution 3. At the particular Season of the Time Determined Only it must not be forgotten That X. Yet admits of a Reservation If any Authenticke Reservation or Dispensation were made together with the Determination of such solemne Time in any respect Or be sufficiently delivered afterwards by the Authority that makes that Determination namely and specially by God whose Authority is most sacred and undeniably absolutely supreame in every thing or even by any Superiour Such Reservation or Dispensation for any particular case to interrupt the Determination and solemnity in any respect may be and ought to be allowed without imputation of sinne or check of Conscience and yet for the residue the Determination to stand strong and firme Of which we shall see some considerable Instances hereafter And the like is to be yielded where a man 's own Vow hath determined any Time to himselfe If the Reservation were made together with the Determination But afterward he hath no power to put in a reservation at his own pleasure upon the change of his mind Only he may make use of any such as Gods command in some other consideration may necessitate him occasionally to give way unto As for instance A man may by Vow determine to himselfe such a Day wholly to be spent in Humiliation Prayer and Fasting From this now no meere change of his own mind afterward nor ordinary occasion of wordly businesse can dispense with him for any part of the whole Day Unlesse with such Vow he did reserve a liberty to admit such or such Interruptions But the Providence of God may interrupt him and he then without any present sinne may give way to some necessary occasions which admit not of a delay whether concerning others or himselfe Such namely as God not only allowes but even commands to interrupt any Time by Himselfe determined as Quenching of a Fire Resisting of an Enemy Affording necessary help to a sick person a travelling woman or the like And if there were any sinne it was in making the Vow too strictly without such Reservation But where God hath not appointed a Reservation in Times by Him determined there a mans own Vow making a Determination of Time to himselfe will tye him fast so far as he made no Reservation together with the Determination it selfe even though it should prove some kind of outward inconvenience or prejudice to himselfe to observe it so strictly For as an Oath to man because God is called for a witnesse in it will bind him fast that makes it though it be to his own hindrance outwardly in some degree unlesse the matter of the Oath appeare when it should be performed to be against some Commandement of God So a Vow to God much more will bind any man though he cannot keep it after without some inconvenience to himselfe unlesse we say it crosse any other Command of God in regard of some other necessary duty or the like XI The profitablenesse of such a Determination for Religion And now we are to proceed to consider according to the method of the former Chapter what Profitablenesse or Necessity generally there is or may be in any Determinations of Time solemnly for Religion and Solemne Worship and that both Conjoyned and Solitary Worship with reference also both to the kindes of Determinations in regard of the Respects of Time themselves and of the manner of them likewise according to Rules of Religious Reason and Experience and the Law of Nature and Scripture Here first All the causes of a profitable and necessary Determination forenoted agree clearly and undeniably to commend a Determination of solemne Time for Religion and even call for it as necessary 1. It is without doubt a most important and necessary businesse XII 1. Religion and Gods worship is a most important and necessary businesse and most worthy to have Time determined for it to tender Worship to God solemnly and accordingly to promote the Soules good It is the most important and most necessary businesse of oll other Gods Worship is the primary and chiefest end of Mans Creation Being and comming into the World and continuing in it And the Soules good is the secondary and next principall end of Mans life and abiding in the World His worldly businesses and even the good of his Body come but in the third place to be matters of necessity or importance If therefore for any thing it is or can be profitable and necessary to have Time determined it is for Religion certainly and for worshipping of God in the first place that He may have glory from us and our Soules blessing from Him And this Profit and Necessity for our Soules is now since the Fall exceedingly increased because thereby we fell from all our happinesse in regard of our Soules And so if any pretence could be alleadged that it was not necessary for Adam in innocencie to have any determinate Time for Solemn Worship to which Question we shall give some occasionall touches as we goe along it not now deserving a long dispute However we to be sure who are in a lost condition by Nature stand in need of Time to be determined for our Soules to seek againe from God by solemne waiting upon Him assured Reconciliation and recovery of our lost felicity in Him 2. By what we have in the Chapter concerning Solemn Worship XIII 2. It is impossible to worship God solemnly and doe any other businesse the while discoursed It appears sufficiently that it is impossible to attend it and other businesses of the World together at the same Time Not only because divers Worldly businesses in the nature of them take up the whole of Time or the whole of a man for the Time while they are doing and so leave not room for so much as Ejaculatory Worship or any thing toward God or the Soules good for some instants But also for that it is the proper nature of Solemn Worship even though Solitary to take up the whole man and so the whole Time whiles that Worship is presenting and it is so much profanesse as a man unlesse in cases by God allowed interrupts for the least moment of Time his Solemn Worship or affords any of that Time to any thing but God and his Soule That therefore there may be some fit Time for Solemn Worship N. B. and other fit Time for Worldly businesse it is clearly profitable to have some Determination of Time for Religion and in a degree necessary It is Heavenly-mindednesse and a gilding of our Earthly imployments to intermingle Ejaculatory Worship with them But it is Earthly-mindednesse and adulterating our Solemn Devotions if we willingly meddle with any Worldly

God But these are still but accidentall Considerations as we said before and not having that direct and substantiall influence into Religion that the Continuance and Frequencie of Time determined hath and namely that the Continuance of a whole Day in the frequent revolution of a Week of seven Dayes hath which we say was together in Time determined Gen. 2.3 with that seventh Day in order for the Quando or particular Day for that World But before it in Nature the particular Day that Seventh being in Nature after one of seven And undoubtedly one Day of seven was determined in the fourth Commandement And we say That and no more directly and substantially commanded and determined there and hope to prove it sufficiently in due place time as being of substantiall importance to Religion and the worship of God which God then gave out his Cōmandements to settle the substantials of N. B. All other Commandements of the Decalogue are wholly substantiall and so perpetuall The Fourth then being substantiall for one day in seven for Religion This may conclude that to be the whole substance of the Commandement and not that particular seventh day which hath no substantiality in it And then that one day in seven is likewise perpetuall as appears by all the other Cōmandements of the first Table by all the Commandements of the second Table being substantials of duty to Man And that the 7th day Sabbath though then in force was not at all directly commanded there nor as any part of the substance of it as being not of any substantiality toward Religion more then any other day of the seven Would then have been if then commanded by God as that was before that time Or then the Lords day is now supposing it commanded now as we doe by God or even commanded only by the Church as they suppose if it be but certain that the old Day is no longer in force In a word This is that we say think we have clearly proved from the nature of the respects of Time toward Religion as before toward study for Learning or any other Civill businesse That the Quando Season or Order of Beginnings viz. This or that particular Day first or last of seven or of any other number hath no Materiality or Substantiality in it toward Religion to make it be profitably determined rather then such another of such a number but only accidentally And so in this Consideration to be greatly inferiour to the Quamdiu or continuance as also to the Quoties or frequencie of revolution which are so mainly profitable as we shewed before 3. Whence it followes clearly as was also said before in relation to Learning That whereas a Determination of the Continuance and Frequencie of Time for Religion XXIII Therefore there may be an alteration of it without hurt to Religion whether of either of them singly or both of them joyntly cannot be altered in any remarkable degree without an answerable alteration in the Profit of it toward Religion namely the Profit must needs be greater if it be altered from a lesse proportion to a greater as from halfe a Day to a whole Dayes continuance and from the Frequencie of one Day in seven to one in six or five and so the profit will be lesse if altered from a greater proportion to a lesse as from a whole dayes continuance to 3 or 4 houres only of a day and from the frequencie of one day in seven to one in eight or ten only and consequently a determination of these respects of time remains in the nature of it constantly perpetually profitable to Religion It is quite otherwise with the Season or Order of Time for Religion For of that there may be a remarkable alteration as from the last Day of seven to the first of seven from Evening to Morning * It is ususually taken for granted that the Sabbath of old began in the Evening This we doe not affirme nor yet altogether deny but shall consider it hereafter But now we speak of it by way of supposition that it ●●d so begin or the like and yet no alteration at all unlesse in some Accidentall Considerations forenoted in the Profit of it In as much as still God and the Soule may have the same proportion of Time both for Continuance and Frequencie singly or jointly and so as much substantiall advantage and no more be toward Religion in the alteration of the Season or Order of Beginning as was before this was altered We say again there is no substantiall convenience or inconvenience profit or disadvantage to Religion in the perpetuating or changing the Season or Order of Beginning from one Day of the Week to another or from Evening to Morning * Whereas we say It makes no substantiall change in the profit to alter the Beginning from Evening to Morning We yet conceive an accidentall profit by it in that by the meanes of the beginning in the Morning we are sure to have the Continuance if for a whole Day not to be ended while we are awake The profit of which we shall argue hereafter But that if no accidentall Consideration recommend a Change that Season or Order of Beginning may be perpetuated under the New Testament which was under the Old without prejudice to Religion And if any Accidentall Consideration doe recommend a Change that Season or Order of Beginning the Day or Time for beginning the Day may be changed and that fitly so it be done by sufficient authority Also in that change It is all one what Season or Order of Beginning be placed in the stead of the former unlesse there be some particular accidentall consideration that recommends one rather then another and then that for that cause is fittest to be chosen and determined accordingly And these things we affirme of the alteration of the Season or Order of Beginning under the Old Testament from the last Day of the Week to the first Day of the Week and from beginning in the Evening to beginning in the Morning This alteration is without any substantiall prejudice to Religion so long as the Determination of the Continuance and Frequencie joyntly that is of one whole Day in seven remaines unaltered Also it is without any substantiall profit For still there is just the same and no more nor lesse advantage toward Religion Gods honour and the Soules good that there was before And God altering it as we say He hath done the Authority is unquestionably sufficient And we have also sufficient ground recommending such an alteration and such a choice even supposing as our Anti-Sabbatarians doe that God hath put over this authority to the Church not only from the Type annexed to the old Day but from a greater benefit then that which the Old Day was a memoriall of namely the Redemption of the World being above the Creation and this Redemption completed in the morning of the Resurrection day while withall

further in any certain Determination of any more distinctly then we formerly asserted in the explication of this first Position XII 2. It is Morall by the first Commandement But we think good first to interpose our second Position noted in the Title of the Chapter That the Determinate Solemn Time forenoted and argued to be Morall-Naturall is within the compasse of the first Commandement To prove which we propound this ensuing Argument XIII Argum. That which requires that we give not God too little Time at once or too seldome Time in a revolution comprehends under it such a Determinate Solemn Time as hath been mentioned both for Continuance and Frequencie But the first Commandement requires that we give not God too little Time at once or too seldome Time in a revolution Ergo. The Major is cleare from the former grounds in that the Sin and the Duty must needs come both under the same Commandement The Minor may be two wayes confirmed 1. 1 Confirmation That Commandement which requires an acknowledgement that the Lord is our God and the soveraigne Lord of us and all our Time requires that we give Him not too little Time at once or too seldome Time in a revolution But the first Commandement requires that acknowledgement that the Lord is our God and soveraigne Lord of us and all our Time Ergo. The Major is certain because the sin of giving God too little Time at once and too seldome Time in a revolution is contrary to the forementioned acknowledgement The Time being therefore too little and too seldome for Him and His worship because He is the supreme Lord of us and all our Time and as we said before the Sin and the Duty must needs be both under one Commandement The Minor cannot be denied in that the affirmative part of the first Commandement being expresly to have the Lord for our God This necessarily includes the acknowledgement of Him to be our absolute Soveraigne and Lord of all our Time and whatsoever else we can call ours or else some other must be acknowledged Lord of it either our selves or some other creatures and to affirme that were to make such creatures our God Therefore the owning the Lord to be our God requires and comprehends such an acknowledgement and such duty and forbids such sin 2. The second confirmation of the Minor of the first Syllogisme XIV 2 Confirmation may be thus conceived That Commandement which requires the acknowledgement that God is our Happinesse requires that we give Him not too little Time at once or too seldome in a revolution for attendance upon Him and converse with Him But the first Commandement requireth that acknowledgement that God is our Happinesse Ergo. The Major is manifest from the former grounds again because the sin of giving God too little Time or too seldome Time is contrary to that acknowledgement of Him being our Happinesse For what ever a man counts his Happinesse he doth and can doe no otherwise then devote much and often Time to it to attend and enjoy it being carried to his Happinesse with all his strength And Love which is the immediate off-spring of such accounting any thing our Happinesse both commands a mans Time and all else of him in thankfulnesse and kindnesse and wisedome for the service of and converse with that object loved Neither can love afford to offend in giving too little or too seldome Time But it is a sin against love and a manifestation of the want of love so far forth to scanty or abridge Time either for Continuance or Frequencie The Minor is no lesse easily proved Because that is plainly our God which to serve and enjoy is our happinesse As for that reason mainly Money is called the covetous mans god Honour the ambitious mans god Pleasure the voluptuous Epicures and he whose happinesse it is to pamper his belly is he that makes his belly his god In like sort we have not the Lord to be our God which the first Commandement requires unlesse He be our happinesse or which comes to all one unlesse to serve and enjoy Him be our happines As then Prophanenesse Covetousnesse and Worldly-mindednesse are sins against the first Commandement undeniably and they so take up the Time for our own carnall selfe and the creatures as that they are the causes and the only causes why any gives God too little or too seldome Time so they prove that the sin of giving God too little or too seldome Time comes under the compasse of the said first Commandement and consequently that that first Commandement requires such a determinate solemne Time as we have spoken of XV. A Consequence thereof for Continuance and Frequencie both And this which we have now asserted considered by it selfe we conceive that every one even our very Adversaries will and must grant us But when we shall come to make our Inference from it Namely that not only a Remissely determinate Time for Religion but even an Initiall determination both of some solemne Continuance of Time and some solemne Frequencie of Revolution being commanded in the first Commandement both singly and jointly it will thence follow that nothing is left for the fourth Commandement but only the precise and conclusive determination of a whole Dayes continuance in the revolution of seven Dayes as the chiefe Time for Religion and so if the Commandement be not in force now for one Day in seven it is altogether void and there are not now ten Commandements but only nine When we say we shall thus urge them from hence as we suppose we may most justly and strongly they will interpose some Exceptions against this Position of ours concerning the first Commandement including such Determinations of Time as we have named of which kinde we have already met with some from some Discourses We shall therefore in the next Part where this application is properly to be made propound such Exceptions as we can conceive may be made against it and accordingly as we hope sufficiently satisfie them And then so many as dare not directly take away the fourth Commandement wholly will be forced to yield it in force as we contend for one Day in seven even from this very Argument besides all others Mr. Broad indeed hath ventured to be so audacious as to reject this Commandement wholly and one or two more of our Disputers doe now and then speak very broadly towards it as shall be noted in due place But we suppose the most even of those that as yet consent not with us for the perpetuity of one Day in seven are not yet grown to that confidence but that they will rather yield to our assertion of that then altogether to throw away the Commandement For their sakes it is and for other conscientious Christians who count themselves bound to cleave to the whole Decalogue for the Reasons before alleadged in the 2. 3. 4. and 5. Chapters that we take paines to maintaine that