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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	holy_a	lord_n	sabbath_n	5,103	5	9.4103	5	false

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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

himselfe to be determined unto by some vow of his owne or Gods command or some Superiours whom he dare not disobey So that whatsoever is left indeterminate to such is to be reckoned as nothing as never any of it imployed for God and the soule Therefore the determination of the Continuance and Frequencie of Time for Religion is so Profitable that it cannot be too large or too frequent if it leave but enough for bodily necessities and and other necessary worldly occasions Religion also being the chiefe and most necessary businesse as hath beene said 2. But now for the Quando XIX 2. The season or order of beginning hath of it selfe no substantiall profitablenesse toward Religion though accidentally it may have some or Season of Beginning what day of any number of dayes or what houre or part of any day there being no validity or efficacie in it indeterminately and voluntarily applyed to Religion as we have also shewed unlesse meerely by accident A determination of it is no further profitable then as it may Accidentally serve to secure the other respects of Continuance and Frequencie before determined As if some hours foure or six of a day were determined It is profitable that the beginning be determined somewhat early that so interruptions may not prevent the observation of so many hours Also if a whole day be determined as for solemne humiliation once a quarter It is profitable to determine some particular day some while at least before hand least interruptions of busines not so well ordered as might have been upon foresight of such a day determined do disturbe the orderly and religious observation of it even by himselfe alone Also so farre as in any other accidentall respect a man can foresee any helpe on such a day or houre or the freedome of his owne spirits or better disposition of body or the like it may be profitable to him to determine such a season of beginning for himselfe Otherwise it is not ordinarily profitable at all what particular season whether it be this day or that the first or third or seventh or tenth of that revolution or this or that houre or beginning of such Continuance that is before determined God nor the Soule gaine not nor loose not either way XX. The Quando season or order of Time that is the particular dayes may be accidentally profitab●y determined namely to preserve the memoriall of some worke of God on such a day and accordingly to helpe to affect with thankfulnesse specially when appointed by God to that purpose But we must not forget that in Religion or toward it that is toward some particular Consideration in Religion there may be some Accidentall profit in some determination of the Quando or Season of Beginning some solemne Worship like unto which there is nothing for study or any civill businesse which we toucht in the beginning of the foregoing Chapter Namely some Memoriall of a speciall worke of God done upon that season that day Of which sort God instituted divers under the Old Testament undeniably and we say he did also one such Day under the New Testament the first Day of the weeke cald therefore the Lords Day in stead of the Old Seventh day-Day-Sabbath which was in memory of Christs rest from the worke of redemption as the former of Gods rest from the worke of Creation And men also both under the Old and New Testament have instituted some particular dayes in memoriall of Gods workes as upon such dayes as the dayes of purim in the booke of Ester and the feast of the dedication mentioned Joh. 10.22 and instituted in the Time of the Maccabees as we read 1. Mac. 4.59 And no man doubts but the Christian Church hath instituted divers such dayes of memoriall Our Adversaries affirming it even of the Lords Day it selfe But that we shall dispute with them about in due season Now for the profit of these institutions so farre and so long as God commanded or commands yet any there is no doubt some profit in that by a spirituall blessing even upon that day above another not commanded by him All his Ordinances being ever accompanied with a blessing unto and upon the right observers of them and accordingly at the very first institution of the Seventh Day Sabbath God is said to blesse it as well as to sanctifie it Nay first to blesse it then to sanctifie it though it was doubtles the same act as of purpose to secure the blessing to the observers of its sanctification Gen. 2.3 And withall it may serve in a degree to quicken not the memory only but the affections also toward God for such a benefit as the Worlds Creation and so for the other benefits of which some other dayes were appointed memorialls Gods command certainly make these memorials lively and operative for these purposes so long as he would have them to be so used XXI How far and in what case the Quando or particular day appointed by man only for a memoriall of any worke or benefit of God may be Profitable As for dayes instituted by men for memorials some little profit there may also be in determining the particular day in a revolution as somewhat serving to quicken and affect the mind with the occasion But then this must also be where it is certaine and clear that the day determined is answerable to the day of the benefit Or else if that be doubted of it is like to affect but very little indeed And the services also of the Day must be specially and affectingly applied to the occasion of the memoriall Or else again there will be very little if at all any profit by the determination of such a particular day Likewise it is to be remembred that upon the particular Dayes which God instituted under the Old Testament XXII The Quando or particular dayes appointed by God under the Old Testament were ordained by Him partly for a Typicall signification and so also had an accident●ll profit But it is not 〈◊〉 with any under the New Testament appointed by God and much lesse of any appointed by Men. He was pleased to put some particular typicall signification relating to Christ the body of all those shadowes as the Apostle generally tells us of them all Col. 2.16 So that He made them for the time being for that infancie of the Church yet more profitable in this consideration of being Documents of some of the Mysteries of Christ In which use no Day appointed by Man of old ever did or could serve for any Profit Neither doth any Day now either of Gods or much lesse of Mans appointment God having put an end to all Typicall uses by the comming of Christ in the flesh and His suffering and resurrection But we say before His comming even the Quando or seasons of Times determined by God had some profit in them in those two Considerations and the Lords day hath still as a memoriall appointed by

since the service of God is our perfect freedome if our Church say true in her prayers and are not to give God attendance constantly in Publique Worship and so constantly look after their soules And then what becomes of the Morality of the fourth Commandement for Publique VVorship and what of Publique Worship and a sufficient Time at least for it Morall Naturall It is beyond our wits how our adversaries can expedite themselves out of the intanglements of these contradictions whereas in our way all is plaine in three words God determining the Time to all all even sevants and inferiours are bound to observe it to His honour and the good of their soules so to be willing and carefull of it and they are free to observe it being willing notwithstanding any opposition of men Masters Parents or others And though they may and must regard Gods reservations and so stay at home to tend a sick person and do any thing which is truly necessary yet not upon slight pretences or trifling occasions and when they are at home they are to redeeme all Time possible to serve God and look after their soules by themselves And if for this they incurre their superiours displeasure they must trust God in that as well as if they would urge them to lye or do any other wickednesse XXXIII Proved by reason 2. Another proofe of our Antecedent against the Churches authority even for the Publique Worship in a word according to what hath been touch● in a former argument is that If the Church hath authority to commanded all its members to observe constantly that Time in Publique Worship which it determines to them It may command them 2 3 4 5. Dayes in a Weeke and 5. or 6. or 8. Houres of each of those Dayes both Masters and Servants Inferiours and Superiours and call them from their workes to publique Worship so often and so long But this must not be therefore the Church hath no such authority even for the Publique Worship and the Times for it A sixth argument is this XXXIIII Argument sixth The Church cannot make a perpetuall determination If the Church hath authority to make this determination of the chiefe solemne Time necessary and sufficient to its members for Religion Then it hath authority to make a perpetuall determination But the Church hath no authority to make a perpetuall determination Ergo The Church hath not authority to make this determination The Consequence may be thus confirmed that proportion of Time which is both necessary for Religion sufficient for Religion for the chiefe Time of Worship is in reference to men not to say in the nature of Perpetual For nothing can be taken from that which is necessary nor added by mans authority to that which is sufficient So that if the determination of the Church hath made the Time necessary and sufficient to Religion it hath made it withall perpetuall and unalterable The Antecedent that the Church cannot make a determination perpetuall Is partly proved by the confession of the adversaries in this case in hand For they dispute and argue divers of them for the Churches authority at this day to alter and change the Time the Lords Day not onely to some other Day of the week but to some other number greater or smaller Partly by the general confession of all Orthodoxe Divines even the Hereticall Papists also that all institutions determinations law● of men even of the Church universall are in their own not ●e alterable and at least the Church universall may alter them in a generall Councell And so that it belongs to God only to make lawes perpetuall and unchangeable And therefore say we it belongs only to Him to make this determination of the necessary and sufficient chiefe solemne Time for all men and particularly for all the members of the Church which doing it is unquestionably in reference to men XXXIV Argument seventh perpetuall and unalterable A seventh Argument thu● proceeds If God have given the Christian Church this authority to determine the necessary sufficient chiefe solemne Time for Religion It is a burden to Christians that the Church have this authority to all its members Then it is by way of spirituall priviledge and liberty for Christians But it is not a spirituall priviledge or liberty to Christians to have this authority given to the Church Ergo God hath not given to the Church this authority The Consequence is not to be denyed 1. Because our adversaries do so much and so oft urge the notion of Christian liberty to prove Christians free from all Gods former determinations of Times even that of one day in seven for a Weekely Sabbath in the fourth Commandement and to prove that the Church is to determine the necessary and sufficient Time now 2. Indeed there can be no other reason imagined why God should set His Christian Church to make this determination or make voyde all His own former determinations but in favour to His people now for a spirituall priviledge and Christian liberty The Time of the Gospell being a Time of spirituall freedome above the Time of the Old Testament The Antecedent may be verifyed severall wayes 1. By the confession of the adversaries who say sometimes and offer at some reasons for it that the Christian Church may appoint and determine more and oftener dayes than the Jewes had determined to them by God himselfe And if it be absolutely left to the Church to determine they may determine as many as they will And so there wil be lesse liberty in that sence they plead for it lesse freedom for worldly occasions work and sports then the Jewes had or then we urge from the fourth Commandement for one whole Day in seven For two Dayes in a week or even twenty seven Holy dayes in a yeare besides the Lords dayes weekely which are in our Church if they must be observed at least by abstaining from all work as some urge in their bookes and to be sure the Ecclesiasticall Courts did urge in practise punishing all those that they could prove did work on any part even of a Holy day This we say was and would be lesse freedome then the Jewes had or then we would have if the Lords day were wholly observed and no other dayes strictly besides But they may determine as hath been said even twise thrise as many more dayes if they have such authority as we dispute of Where then is the liberty talked of 2. If the Church had not such an absolute authority to determine but as much as was of old one whole Day in seven And without an expresse prohibition or pregnant reasons to the contrary which our adversaries in their way have not yet alledged this cannot be denied by them And so keep the number and continuance still and onely change the Day as we say is done but by God not men We aske again where is the liberty talked of unlesse they will say

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

think it is considerable that our Prosperity hath begun to wither and our miseries to grow upon us ever since But enough of that at this time 8. A chiefe part of Nehemiahs Reformation c. Nehem. 13.15 c. 8. Lastly Nehemiah that Good man and Good Governour makes this businesse of the Sabbath 1. A speciall Part of his Reformation as our present Reformers have Blessed of the Lord be they for it reproving threatning and setting watch against the Profanation of it by the Heathens 2. Worth contending for even with the Nobles as well as the common people 3. As a matter for which he expected to be Remembred of God Nehem. 13.15.22 And now we entreat thee Christian Reader sadly to consider whether the Sabbath which hath all these Elogies be not worth our best endevours to vindicate the observation of it as a principall part of our Religion But now it may peradventure seem strange 2. Why any mor Bookes of this subject why after so long silence in the Sabbaticall controversies and after so many books of this subject intended for the satisfaction of conscientious Christians we should now again revive that contestation and trouble the world with not only a new but a larger discourse of that kind We shall therefore briefly give an account of our aimes and intentions herein And our first answer is that this work was undertaken as soon as any many years ago and well nigh finished when nothing was written for but all against the Sabbath Secondly here thou shalt expect a larger undertaking and find we hope a farther performance than in any in all the tractates written for the Sabbath For they commonly deale but with our single Adversary but we with all And we being spectators of their combates perhaps might see better than themselves where their weaknes lay What satisfaction they have given to themselves or others we do not well know but for our selves we must with all modesty and due respect to the Authors professe our selves unsatisfied by either party Thirdly here thou shalt find fuller grounds laid for the clearing of this so much perplexed controversie than the brevity of others would well permit to say no more Lastly the professed non-satisfaction from those discourses by some not only opposites but friends also to the Cause In so much as not only the Adversaries to the Sabbath have been confident of their Cause as impossible to be disproved but also some well-willers to it have rather wished it might than hoped it could be strongly and convincingly maintained And if we may be so bold as to give our Reason which we more largely shew in the following parts of this Discourse we suppose that this is one of the chiefe because they grant their Adversary That the Saturday Sabbath was literally enjoyned in the 4. Commandement which we think whosoever grants he hath lost not only the Cause but the Commandement too Or if some do deny it yet they do not sufficiently confute it to ours or others satisfaction 3. Why this part without the rest But then a further Quaere may be why if we will needs be writing now this part comes forth alone without its fellowes For that be pleased to consider our Reasons 1. That we might not give the world some cause to nauseate at or surfet upon too great a volume on the sudden having been so long accustomed to lesser meales and lighter meats of Pamphlets Neither mens minds nor their leisure nor perhaps their purses many of them will permit to adventure upon larger Discourses 2. This part being the foundation of all the rest if it be strong will do much alone to prepare mens minds to admit of the following parts If it shall any way prove weak discovered to us by the censures of many Readers both friends and foes we shall endevour to strengthen it before we proceed to lay on the waight of the rest of the building 3. This though first in order was last in time in regard of the frame and composure as being a work of Time and many sad thoughts in a path little or not at all trodden by any Authors gone before us and so necessitating a review of the following parts for which as yet we have no leisure yet unwilling we are that this which we hope is able to subsist of it self should stay for the rest To adde but one thing more The world as it was not in former times so nor is it yet we feare well able to beare the following more practicall parts till they be throughly perswaded of the truth of this It is very well known that the Profanation of the Sabbaths amongst the Jewes was one of their chiefest desolating sins and they never began to be serious in observation of it till they had smarted seventy yeares in the Babylonian captivity And till the spirits of men be well broken the strict and but due observation of the Sabbath will be thought an intollerable burden Successe in the entertainment of other truths not long since thought impossible to be effected upon these fearful breaches now among us makes us conceive that this Doctrine of the Sabbath will be also ere long more easily digested And this part is on purpose premised as a preparatory to those more practicall parts If any man should further be inquisitive to know why we do so much assert and confirme our own Positions in this former part with so little Refutation of so much as hath been said by the other party Our answer is that most of these Assertions at least some are new and perhaps unexpected to our Adversaries and therefore nothing could be said by them against them But principally because the objections do fall upon the other parts more properly and methodically and there shall be considered to the full For a conclusion of all by way of Preface we have but one word or two more to say and that by way of earnest entreaty 1. That thou wilt do thy self this right and us this favour as to lay aside all prejudice in the disquisition of that truth which we all professe to seek so to suspend thy censure of any parcell of this part till thou hast seriously not only read but weighed it all in the ballance of a sound judgement 2. That thou wilt do the Truth that right as to yeeld to and practise what thou art convinced of Consider what we say and the Lord give thee and us understanding and grace in all things through Jesus Christ So pray Thine in Him DANIEL CAVVDREY HERBERT PALMER March 25. 1645. THE Christian Sabbath VINDICATED The first Part. CHAP. I. Of the Terme of a Morall Law and the Distinction of Laws into Ceremoniall Iudiciall and Morall THe Terme Morall I. Ambiguity of the word Morall being but a Scholasticall Expression and not properly signifying that which is usually understood by it by any side in this Question We would not by our good will have medled at

world we must rather yeeld God and our soules six of seven or more even all then rest in such a scanty proportion and give the world so much but by vertue of the Indulgence in the fourth Commandement which without all question cannot be longer lived then the Commandement it selfe let them consider it and tell us their mindes when they are resolved of an answer Meane while LXXI 4. There is a blessing of God required to make any proportion of Time sufficient we intreate them to take a fourth consideration along with them or a further confirmation as we may call it of this last though it hath somewhat distinct as will appeare For 4. Besides the Commands requiring the mainest part of our Time for Religion and God as we have seen There is to be considered a Blessing necessary to make any proportion and distribution of Time lesse then all to be sufficient for mens soules And this we are put in mind of by the very first mention of Gods determining a particular Time Gen. 2. under the terme of Blessing which also the Commandement emphatically repeates and Esay particularly comments upon as we shall see We say whatsoever Time is taken out of the whole and allotted by Indulgence to worldly businesse doth not nor cannot leave the residue how great soever the proportion be sufficient for mens soules but by vertue of speciall blessing upon that proportion of Time which is determined for soules be it more or lesse And this Blessing comming only from God the determined proportion must be also from Him for Religion which of it selfe gives assurance of an answerable blessing according to the intendment of that Time even though there should be no distinct mention of a Blessing which yet as we said God hath annexed to His determination of a Weekly Sabbath for the chiefe Time for Religion even from the beginning But without such expresse and particular determination from God or an expresse promise of Blessing on the proportion which men or the Church shall determine whatever it be which is no where to be found in Scripture We have no manner of ground to conceit a Blessing on any proportion of Time that can be determined by men for Religion to make that sufficient for mens soules A Blessing we say beyond the proportion of that which might be expected from so long and so often attendance on Religion a multiplying Blessing in the nature of Christs blessing the five loaves and two fishes to feed more by many then the naturall proportion could possibly give hopes of So that the attendance on God one Day in seven which is the Time in question shall be blessed beyond an ordinary Dayes service if it were not specially appointed by God and have a stronger influence on all the other sixe Dayes of the Week following then could be expected from so much Time spent in Religion simply considered as so much Time And without such a Blessing upon the consecrated solemne Time the soule would still be leane hungry and even starve for want of a sufficient proportion of Time by reason of its manifold continuall necessities faintings decayes and temptations So that whatever our Adversaries dispute against the Commandement of God we conceive they dispute against their own participation of a Blessing upon whatsoever Time is determined and observed by men themselves or others And that a certainer Blessing may be rested on in the observation of one Day in seven as from Gods determination then in two Dayes in seven three Dayes nay sixe Dayes in seven at mans appointment For here still would be uncertainty whether this proportion were sufficient But Gods command which in all His Ordinances hath eternally a Blessing annexed to the right observers is sure and certaine to convey a Blessing and make a sufficiencie for the chiefe Time in which Consciences may abundantly rest and satisfie themselves And this we are fully perswaded God meant to signifie to us when Gen. 2. at the first mention of His consecrating a solemne Time He saith The Lord blessed the seventh Day and sanctified it A Day or any other such creature is capable of no other Blessing then to be made a meanes of Blessing to the right users of it according to Gods command And observe that because God saw that the encouragement of a Blessing was greatly necessary in this matter He saith not the Lord sanctified the seventh Day and blessed it But the Lord blessed and sanctified First blessed and then sanctified Though we cannot tell how to conceive the Blessing without the Sanctification going before or at least concurrent yet God to shew more abundantly his goodnesse and graciousnesse both in challenging this proportion to himselfe of one Day in seven and allowing by His indulgence sixe Dayes of seven for worldly occasions He puts the Blessing foremost and so He doth also remarkably in the fourth Commandement where having expresly allowed the indulgence of six Dayes for worldly work after He had challenged a seventh Day for a Sabbath for Himselfe He repeats His own example of sixe Dayes work and then His blessing a Sabbath a seventh Day and sanctifying it Why so but to assure us that a happy Blessing should attend the conscionable observation of this Sabbath of one Day in seven that though it were so little a proportion yet it should be ordinarily sufficient for the chiefe Time And all the sixe Dayes between the revolutions of this Sabbath one Day in seven should taste of the good gotten on that Day The strength of it lasting in mens soules from Sabbath to Sabbath with a little of each Day besides as was said formerly and they should by it principally grow in grace and spirituall comfort in God towards eternall life notwithstanding all their ordinary and great interruptions of worldly businesses on the Working Dayes And upon this we have as it seems to us LXXII The Text of Isa 56.2 expounded the Evangelical Prophet Isa a clear pertinent commentator interpreter as we toucht before and that in two Chapters of his Prophesie towards the latter end where he is much if not altogether upon the Times of the Gospel Let us see what he saith to our purpose c. 56. 58. In the former place calling all sorts to Gods Covenant and particularly to the observation of the Sabbath he begins with Blessed is the man that doth this and the son of man that layes hold on it that keeps the Sabbath from polluting it v. 2. Then encouraging the Eunuchs though persons under a kind of legall curse in those dayes to this observation he promiseth them from God an everlasting name better then of sons and of daughters a name which should not be cut off that is a spirituall blessing on their soules and an owning them for His true and faithfull servants v. 3 4 5. And againe encouraging the strangers the Heathen outwardly as yet without the Covenant of Grace to come in and sanctifie the