Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	bishop_n	law_n	power_n	3,346	5	4.9385	4	true

Text snippets containing the quad

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

marying their sisters and necessarily for there were no other women to marry yet had they not only leave but charge to increase and multiply Gen. 1. But considering that as was said before Negative Lawes of Nature bind ad semper and are held perpetually Indispensable It is not to be imagined that God would have necessitated them to break a Law of Nature but rather for the time have created them wives as he did to Adam It was therefore a Positive Law given after that time and so from thenceforth Morall Universall and Perpetuall And their Perpetuity is also acknowledged by all Divines and even many of the Heathens From all which as we have made our Distinction good XXVII Some inferences from those Confessions Pag. 31. so we may also note 1. That the Bishops 3. character of a Law simply and formally Morall by which he meanes Morall-Naturall That it is of universall and perpetuall Obligation is not sound and true because not convertible For himself hath given us here an instance of many Lawes common and generall to all Mankinde and consequently of universall and perpetuall Obligation which yet he confesseth to be positively Morall 2. And further if a Positive Law may be of perpetuall Obligation why may it not be of immutable Institution They were not then well advised who cavill at this Position as an affirmation without ground Hist of Sab. part 2. p. 177. and without reason or such a peece of Learning and Contradiction as was never put up to shew till in these latter times For what is that they quarrell at That a Positive Law should be immutable in it selfe Dr. Ames Theol. 2. c. 15. §. 6. So the Historian reports Dr. Ames his words But the Doctor if he look again did not say it was immutable in it selfe that is his addition but immutabilis plane Institutionis he meant it with respect to men on whom it was imposed who have no power to change the Institution of GOD For so he addes So that in respect of our duty and obligation it hath the very same force with those Lawes that were Naturall And again a little after This Positive Right on which this Institution is grounded is right Divine and in respect of men altogether immutable Mark you Sir in respect of men and Divine Institution it is immutable not in it selfe And we heard before that the revealed will of God may match Positive with Naturall in regard of Immutabilitie But besides these we have the approbation of this Distinction by other Authors Take one more Tract of Tithes Mr Carleton afterward a Bishop distinguishing of the right of Tythes saith thus Morall things are so either by Nature or by Institution as sanctifying a seventh day and Tithes And we cannot but wonder that these men who so stifly plead for Tithes to be due Jure Divino not Naturall but Positive shall yet cry out of this Distinction only when it is applied to the 4th Commandement for one day in seven Let them consider it XXVIII Agreements of Morall-Naturall and Morall-Positive Lawes The distinction now of Morall Lawes into Naturall and Positive being sufficiently cleared we shall only propound the further agreement of these Lawes and then conclude this Chapter They differ as afore and agree in 2 things besides Perpetuitie First in their Authority and force of Obligation A Positive Law in force doth as strongly binde the Conscience as a Naturall aeque though not aequaliter 2. In their Independence both depend upon God Pag. 31. and not upon the will of man and so are indispensable by humane authority The Bishop therefore misapplieth this peece of his 3d. Character as belonging to Lawes simply and formally Morall That no Authority of men or Angels can exempt or priviledge any from their Obligation For neither can they doe it in a Positive Law CHAP. II. Rules to know a Law to be Morall though but Positive THat there are Lawes of GOD Morall or Perpetuall I. What Positive Lawes are Morall which we henceforth take for one and the same thing though but Positive we suppose to have evinced in the former Chapter Yet we grant withall that sundry Lawes in Scripture being Positive are not Morall and those not only which were speciall to a Person or Nation but also some of them which were generall to the first Age of the World namely untill Christs comming Divers of these we confesse abolished and of no obligation under the New Testament Wherefore that we may make use of our Distinction and Assertion of some Lawes Morall-Positive as well as some Morall-Naturall we must in the next place lay down what kinde of Positive Lawes we hold to be still in force and upon what grounds we hold so of them By giving some Rules whereby it may be conceived how far we stand obliged with conscience of obedience to them And they are these or some of these which follow First II. Rule 1. Every Law of God though but Positive recorded in the Scripture is Morall and Perpetuall unlesse it be afterward found Repealed by God or Expired in the nature of it We will explaine this Rule and then prove it 1. Explained This Rule is propounded of all the Lawes of God generally as recorded in Scripture 1. Because the Fundamentall proofe of it is equally for both Testaments 2. Because some Lawes not only recorded in the New Testament but seeming to be ratified there as that of not eating Blood c. of which Law we shall speak somewhat anon are taken to be afterward repealed 3. Because some Lawes or Precepts of the New Testament are esteemed expired though not repealed as that Joh. 13. of washing one anothers feet Of anoynting the sick with oyle that they might recover Jam. 5. And perhaps some others are of a like nature 2. We say All Lawes are perpetuall except first God hath afterward repealed them that we may reserve to him the soveraignty of his Authority particularly over Positive Lawes which as they proceeded at first from his authority and pleasure so may any of them or all of them at any time by his pleasure and authority be taken away and repealed againe Or 2. It be expired of which by and by 3. By Gods repealing of any Law we understand any sentences of Scripture particularly of Christ and his Apostles declaring that it is not the will of God that such Lawes should any longer be counted in force whether they be named expresly as in some places they are or comprehended under those generall expressions concerning the Jewish Ceremonies calling them shadowes and Worldly Rudiments Col. 2. Weak and beggerly Elements Gal. 4. Carnall Ordinances imposed on them untill the time of Reformation Heb. 9. and a yoak which they were not able to beare Act. 15. which latter phrase will fetch in also some of the Judicials perhaps such namely as cannot now be observed by particular Christians without manifest prejudice much lesse

Church cannot make a Time necessary to Religion by vertue of its determination which was not necessary before 2. To make a thing necessary to Religion which was not before necessary is to have power upon the Conscience But the Church hath no power upon the Conscience to make Lawes and impose them upon mens Consciences Ergo the Church cannot make a thing necessary to Religion which was not before necessary and so not make Time necessary 3. The Churches authority generally is acknowledged not to extend beyond things indifferent But to make a thing or Time necessary to Religion which before was not necessary is to go beyond the limits of things indifferent Ergo the Churches authority extends not to make a Time necessary to Religion which before was not necessary and so not to meddle with determining this necessary chiefe Time which must be determined for Religion XXVI Argument third The Church cannot make Time ordinarily sufficient to Religion A third argument followes paralell to this If the Church have authority to determine to its members the necessary and ordinarily sufficient chiefe Solemne Time for Religion then it hath authority to make that Time ordinarily sufficient for the chiefe Time for Religion by vertue of its determination which before its determination was not sufficient But the Church hath no authority to make by vertue of its determination that Time sufficient ordinarily for the chiefe Time for Religion which before its determination was not sufficient Ergo the Church hath no authority to determine to its members the necessary and ordinarily sufficient chiefe Time for Religion The consequence is again cleare from the former grounds We are now arguing about a sufficient Time to be determined ordinarily sufficient 1. for Gods honour in His approbation and acceptance 2. Sufficient for mens soules in Gods blessing And 3. Sufficient for sober consciences satisfaction in reference to a just ground of perswasion of both the former Now God had of old in His hands authority unquestionable to determine such a sufficient Time and to make any Time sufficient so far as His determination intended it even by vertue of His determination of it And we are we say disputing now whether this authority be put over to the Church or not Because such a determination must still be as we have also shewed of a chiefe Time sufficient unto Religion that is ordinarily sufficient and for the chiefe Time in all the forenoted regards Therefore if the Church have authority to determine this chiefe Time to make this determination it hath authority to make that Time sufficient by vertue of its determination which before was not sufficient For if it were sufficient before then the Church doth not properly make the determination but only declare it It doth not exercise any legislative act but only prudentiall and ministeriall It only preaches to its members what Times God in nature or Scripture hath made sufficient not determining any thing decisively by vertue of any authority given it in the case The Antecedent is also again divers wayes confirmed 1. Because if the Church could make a Time sufficient unto Religion by vertue of its authority or determination which before was not sufficient then it could make any Time that it should determine sufficient by vertue of the same authority and determination for again A quatenus ad omne valet consequentia the authority and so the vertue of it being the same in one determination as in another And then one houre in a weeke or two houres in a Moneth or in a yeere or any other proportion or number would be sufficient unto Religion if the Church should so determine it But this also cannot be denyed to be most absurd Therefore it remaines that the Church cannot make a Time sufficient unto Religion by vertue of its authority and determination which was not sufficient before 2. To make a Time sufficient to Gods honour in His acceptation is His own Royall Prerogative according to his own expression of His approbation But this He hath not communicated to the Church in any thing whatsoever Of Gods blessing required to make the Time sufficient see afterward a distinct proofe Sect. 71. for the maine and chiefe part of it And therefore not in this matter hath he given the Church authority having no where confined His approbation to the Churches determination 3. To make a thing sufficient to the soules of men in Gods blessing is also a peculiar of His Almighty grace And He hath not given the Church power to convey in any other thing His Heavenly Grace at their pleasure And therefore not in this matter of Time 4. The Churches authority as we said before is generally acknowledged not to reach beyond things indifferent But to make a Time sufficient for Religion which before was not sufficient exceeds the limits of things indefferent Ergo the Church hath no such authority 5. To make a thing sufficient to satisfy sober consciences in reference to a just ground of perswasion of Gods acceptation and blessing there can be no lesse then an impossibility of errour in the determining the proportion and the distribution of it between the Continuance and Frequency But this God hath no where promised to the Church in any matter that is to no number of men outwardly professing themselves to be the Church except only to the Apostles Neither doe our Adversaries in this point so much as pretend an impossibilitie of the Churches erring as appeares even by their arguing that the Church may alter the determination after it is made Therefore we say againe and conclude that the Churches determination or authority cannot make a Time which before was not sufficient to be sufficient to satisfie any sober conscience and so no way sufficient for Religion XXVII An Exception answered We are not ignorant that to both these foregoing Arguments about the necessitie and sufficiencie of this chiefe Time there may be some kind of Answer made out of the Adversaries books Namely that they argue not that the Church hath authoritie to determine so excessively much or so remarkably little But they come for the Frequencie towards one Day in seven and sometimes almost home to it saying it must not be lesse then one in seven Only they still keep aloofe off in the point of Continuance which yet as hath been oft noted and hath need to be oft repeated and remembred is the main subject of all the dispute and quarrell between them and us In this they dare not yet at least have not spoken out what Continuance or neere what the Church should determine no not for the Publike Worship except the Author of Sunday no Sabbath that mentions two houres But even about the number of one Day in seven they are not constant but flie off againe somtimes a great way as afraid to grant so often by way of necessity or assert so often by way of sufficiencie lest they should be put to

it is more liberty to be bound to the Churches determination even of the same proportions of Continuance and Frequency then to be bound to a Commandement of God If they shall say XXXV Some Exceptions answered Sol. that the Church was at liberty whether it would have determined so much or not We answer This is indeed something in respect to the Church-Governours those that have this supposed authority of determination But it is nothing at all of liberty in respect to the ordinary members of the Church to the greater part of Christians they are as strictly tyed by such a determination to one whole Day in seven by the Churches authority as the Jewes were of old by Gods authority or as we say Christians are now And if they would say Excep 2. Sol. the tye were lesse strict Besides that they have not shewed wherein supposing such a determination we say then the determination were vaine For it is vaine to make a Law to determine a Time or any thing else authoritatively and then for those to whom it is made not to be tyed strictly to it particularly in a Law of this nature for a necessary and sufficient Time for Religion which supposes a firme obligation to observe it being once determined by just authority We say therefore againe where is the Christian liberty 3. Even the Governours liberty were but for the first turne if that be true which we have argued before that this Time being once determined by whomsoever is unalterable by man And even if the Church universall had power to alter it yet till such an Assembly as did properly represent the Church universall all Churches had no liberty at all and however much lesse the members of the Churches 4. Except 3. If they place the freedome and liberty in determining a lesse Continuance than a Day as indeed this is the maine thing they drive at We answer 1. that our Church in practise Sol. against worke hath determined no lesse then a Dayes Continuance wholly and the 13. Canon of 1603. speaks no lesse affirmatively for the observation of the whole Day though in some generall termes 2. And then they must say that it is unlawfull for the Church to determine a whole Day which they cannot well doe considering 1. that a whole Day may be lawfully observed by their own confessions and they usually hold that what a man may doe voluntarily the Church may enjoyne to doe Also 2. we have argued one Day at least in ones life to be Morall-Naturall and therefore God doth not in likelihood refuse the determination of a whole Day in a convenient Frequencie As likewise 3. We have shewed that a whole Dayes Continuance in a convenient Frequencie is clearly the most profitable distribution of the proportion for the chiefe Time and far more advantagious both for Religion and worldly businesse then a lesse Continuance with a more Frequent Revolution There is no probability therefore at all unlesse there were a certaine word for it in Scripture which there is not that God should allow the Church liberty to determine the Continuance any other way and not allow the determination to a whole Day 5. Yet againe if so This may be satisfied with determining it to begin within a quarter of an houre of every ones waking and to continue till within a quarter of an houre of their lying down to sleep or of midnight and what remarkable liberty were this to be granted as a spirituall priviledge and purchased by the blood of our Redeemer as they sometimes speake to us in scorne when we name some few restraints on the weekly Sabbath to the Jewes which we are now freed from 6. But above all we desire the Christian Reader to consider two things more the one is how that can be called a spirituall priviledge or Christian liberty if the Church have authority to determine remarkably lesse Frequencie or specially lesse Continuance then God determined to the Jewes Remarkably lesse then a Day When the soules of Christians are toyled with worldly businesses all the week long and almost over grown with the thornes of worldly cares and distractions through multitude of imployments specially being servants and inferiors or men of great trading or of much businesse even in publike affaires as great Statesmen and they long for the Sabbath the chiefe solemne Time that they may have leisure to breath toward God and refresh their soules with converse with Him in Publike Domestick and Solitary worship and so provide for Eternity specially that Day all other Dayes being so much taken up with temporall and earthly matters And now the Time is so short by a scanty determination that specially as soon as the Publike Worship is over they are againe called upon by their earthly businesses and forced to their worldly drudgery again as their spirituall soules will call it even by others importunities and haunting them specially themselves being inferiors Is this we say a spirituall priviledge a Christian liberty for which the blood of the blessed Redeemer was in part shed to purchase it What our Adversaries consciences when they doe more seriously to consider it in cold blood then perhaps they ever yet have done hitherto will judge of this we know not But for our own parts we are so far from counting or calling this a Christian liberty that we esteem it were a miserable slaverie and bondage to soules and consciences And so contradictory expresly to the gracious intents of our most gracious Redeemer whose blood hath procured us all advantages to our soules that can justly be desired and in no wise left us in worse condition for our soules good then the Jews were And we doubt not but the conscientious Readers will be greatly of our minds We wish our Adversaries sadly to consider it 7. The other Consideration is That if a Christian upon this supposition of a scanty determination of the Church in the point of Continuance whether superior or inferior but specially if an inferior Or even in the case of observation of whatsoever Time determined by the Church be it more or lesse oftener or seldomer shall in their voluntary observation of any other Time or in their obedientiall observation of their determined Time be encountred with froward interruptions though not of necessity sufficient to be yeelded to by Gods reservations or specially be commanded or threatned or misused by Masters or Parents in opposition to it Were it to be counted a spirituall priviledge to have no better ground of suffering then the Churches determination Were this to be reputed a Christian liberty purchased by the blood of our divine Redeemer by the blood of God as it is Act. 20. Or rather an unhappy want of a firme foundation of confidence in suffering Wherein Christians having the expresse word of God determining them to this whatever it be of Time which they observe they may justly triumph and rejoice in any losse or reproach or suffering

whatsoever We conclude then We discerne nothing lesse then a spirituall priviledge or Christian liberty for this chiefe necessary and sufficient Time for Religion to be left to the Churches determination And therefore we say doubtlesse such authority of determination was not left to the Church XXXVI Arg. 8. Then a matter of great importance were left to great uncertainties As We argue yet againe in the eighth place If this authority of determining the necessary sufficient chiefe solemn Time for Religion unto its members be left to the Church Then is a matter of greatest importance in Religion left by God to manifold great uncertainties even among Christians But a matter of greatest importance in Religion cannot be supposed to be left by God to manifold uncertainties even among Christians Ergo This authority is not left to the Church The Antecedent needs little proof considering the perfection of the Scriptures and the singular love of God toward His Church His Christian Church specially Whom though He hath favoured with not prescribing to them many particularities to which He obliged His Israel of old Yet it is not to be believed that He would leave them at manifold uncertainties in a matter of greatest imporatnce to Religion His own honour and their soules good For this were no favour to them but a token of disfavour rather This will be cleareer when we have illustrated and proved our Consequence which we thus endeavour XXXVII 1. What is meant by the Church 1. It is uncertaine even to many Christians whose piety is not to be despised nor their learning neither what is meant by the Church to whom the authority is given in any matter by God Some pleading for particular Churches or Congregations to have it in themselves even Independently Others are for Classicall and Presbyteriall Assemblies of divers Churches and so higher Synods of Provinces and of a whole Nation Others again are for Bishops and the authority to be in them and Synods of them and Delegates under them and Archbishops and Primates c. above them Also all but those that are of the Independencie doe ascribe a chiefe authority the chiefest that the Church Chhistian hath to a Generall Councell representing the Church universall We name not here the Popish plea for their universall Bishops authority as beyond a question among Orthodox and Reformed Churches among whom our present dispute is Now we say that even this Vncertainty and the disputes about all these things doe so exceedingly enervate the strength of any Churches determinations as that it is apparently enough seen and known that they are scarce any where further obeyed then men stand in feare of the Church-censures and not alwayes then neither many chusing to incurre the censures rather then be tyed to such observances as they thinke God hath not tyed them unto Which Principle would be sure to make any determination that any Church should make except only a Generall Councell of the whole Church Of which yet we have divers things to say by and by little better then none at all with many perhaps with most specially if the Church should pretend to determine the Time to extend to domestick and most of all to solitary worship as we have shewed it ought so to extend 2. Againe where this is agreed XXXVIII 2. What persons have any votes that the Churches authority belongs to this or that Assembly Instance in any or all Yet is it not agreed nor certaine in many minds who againe we say are not to be despised what persons in these Assemblies have votes and suffrages to determine any thing by way of authority in those matters wherein that Church or Assembly hath authority Even those that are for Independencie of Churches agree not all in this Some plead for all the People that are Men Others only for the Officers Ministers and Elders and in some matters taking in the Deacons also Those that stand for Classes Presbyteries and Synods Some admit all the Ministers of a Province to the Provinciall Synod Others a lesse number chosen out of the severall Classes or Presbyteries Again some admit their Lay or Ruling Elders to have decisive voices in points even of Doctrine as well as Discipline Others restraine matters of Doctrine only to Ministers Pastors and Teachers Those that plead for Bishops some argue for their sole authority without the suffrages decisive at least of any Presbyters Others require a joint consent of a competent number of Presbyters and they again are divided Some standing for a set Presbyterie in or neere the City Others for all the Diocese which therefore they would argue ought to be but of a narrow extent Againe when they come to speak of a Provinciall or Nationall Synod of Bishops It is disputed whether any Presbyters ought there to have decisive voices and if so how many and by whom and in what manner they are to be chosen whether by Proxies or not Also of what validity any such determinations by any of these Assemblies Provinciall or Nationall for instance shall be of before or without the consent of Secular Princes and States specially being Christian And once more for Generall Councels what persons have right to vote there we meane not from humane custome or the like but divine authority of which we now dispute whether only Bishops as some say Or Presbyters also as others maintaine or also Lay-men as not a few doe likewise pleade And which way soever we take it What numbers to be chosen for each Nation And by what way and consent And when met whether to vote by Nations as in the Councell of Basill or by the major part of the whole Councell Now all this we say renders our determination in hand exceedingly the more uncertaine which would be argued by some to be a point of Doctrine by others to be a matter of discipline and by Princes and States to be a thing specially concerning the Civill State also by reason that men that while must be ordinarily forbidden all Civill businesses and so they are to have a share in this determination if in any at all And the issue must needs come to this that none would thinke themselves bound to hold such determination necessary or themselves or theirs bound to observe it necessarily if the whole way of the determination were not according to their opinion about the authority Besides that as much question would also be made by divers others about the sufficiency of the Time And so we say againe The determination could not be but unsufficient and unsatisfying greatly to great numbers of Christians XXXIX 3. Whether they doe not erre in their determination 3. Suppose a full agreement about the persons to whom the authority belongs Yet no man holds that all the decisions even of generall Councells are infallible The Major part may erre about the necessary proportion and determine too much about the sufficiency and determine too little The generall Councell

to have prophaned it as Ezekiel hath told us Therefore also they are not reproved for not observing any times at all Yet doubtlesse many of them were so Atheisticall and irreligious as they observed not the times of their own Superstition Yet to observe some times our adversaries and all men confesse is absolutely Morall Naturall and bound all the Gentiles in all ages But because they observed not those they did observe unto the honour of the true God but of Idols therefore we say they are never reproved for any neglect or inobservation of Times at all But on the otherside when God mentions by His Prophet Esay Chap. 56. The sonne of the stranger joyning himselfe to the Lord He againe and againe calls such to the observation of the Sabbath with most ample promises as a most essentiall part of Religion and most necessary to every Servant of God A Law then from God Himselfe is most necessary for His Honour and for Religion concerning the chiefe Time for His Worship Though to those Nations that have cast off His true Worship He hath not particularly revived it not having given them His written Word Sol. 2 2. To the other objection concerning the good of mens soules 1. We say not that the observation of the Sabbath or any sufficient Times in Duties of Religion will save mens soules or benefit mens soules without the revelation and Faith of Christ 2. But we say that a Law from God Himselfe concerning a Sabbath or the necessary and sufficient chiefe Time for Religion is necessary unto every man as a Morall meanes towards the attainment of salvation and the good eternall of mens soules as well as towards the right honouring of God And therefore God hath not put over the making of such a Law unto men whether Christ be revealed to them or not revealed to them neither to every man for himselfe single or to any speciall men or number of men for all the rest XIII Nor 2. is this Authoritie given to some speciall men for the rest And now having proved this sufficiently enough concerning it s not being put over to every man single and we suppose not too prolixly considering how we argued withall that if it belong to men it must belong to every man single And our largenesse about this may stand us instead an on also We proceed to the second maine branch of our second Argument Namely That God hath not given Authority to any speciall men or number of men to determine the chiefe Time of His Worship for all men This question is disputable in three severall distinctions of Time or Ages of the World The first we make for this matter from Adam to the mention of the Sabbath to Israel Exod. 16. The second from thence to the making void of all the Jewish Dayes the particular Seventh Day Sabbath and all by the Resurrection of Christ and preaching of the Gospell by the Apostles The third from the making void of the old Seventh Day Sabbath to our Times and so to Christs second comming And in each of these Periods of Times Two sorts of Persons are generally considerable 1. Those that were out of the Church by the revolt of their Ancestours from Gods Covenant made with Adam after his fall intimated Gen. 3.15 Namely Cain and his posterity and those that fell off to them Gen. 6. and those of Noahs posterity that fell from the Covenant renewed with him and Sem according to the intimations of Gen. 9. Namely the race of Cham and even of Japhet and Sem also the most of them turning Idolaters as is said even of Abraham and his Progenitours before God called him Jos 24.2 and so the greatest part of the World remained and doth remaine out of the Church and Covenant of God to this Day 2. In all ages from Adam even untill now God hath had a Church some though at Times very few He renewed His Covenant with and made them His peculiar servants And so were outwardly the whole Nation of the Jewes the seed of Israel particularly from their comming out of Egypt till the destruction of Jerusalem after their rejection of Christ their promised Messiah And ever since and a while before He hath had a Church chiefly out of the Gentiles who have received His Gospell and the Faith of Christ Now we are to take a view of both these sorts of men the Pagans so lets us for distinction sake call the former sort and the Church in the three Periods of Time forenoted In all three of them it is controverted concerning the Pagans what sufficient Times they were obliged unto or are and by what Law by whose determination And for the Church or servants of God in the first and the last for in the middlemost it is beyond all peradventure that God determined the Time to the Jewes and left it not to them But yet even during that Time because there might be and doubtlesse were in some part or other of the World still some few servants of God among the Gentiles It will be justly questionable by whose Authority the determination of the necessary and sufficient Times was made even for them where ever they were and what proportion soever was determined though never so small a Continuance and seldome revolution These things thus premised we thus propound our Aurgument against any speciall men having this Authority for all the rest XIV If so then either to Pagans or to the Church If God have given it now or heretofore to some speciall men for all the rest of mankind Then either to some speciall men among the Pagans for all within their Countries and to the Church for all their knowne members Or to the Church generally for all mankind both the members of it and all others But neither hath God given this Authority to some speciall men among the Pagans for all within their Countries and to the Church for all their knowne members Nor yet to the Church generally for all mankind both its members and all others Ergo He hath not given it to some speciall men for all the rest of mankind The Consequence is undeniable the enumeration being sufficient The Antecedent hath three branches considerable In the scanning of which we will begin with the first and next take the third and leave the second to the last Place Which will appeare to be the convenientest method of proving them though the Argument could not so well be contrived in that order XV. 1. Not to Pagans This is proved absurd First then we reason against this Authority being left to any speciall men among the Pagans in any Age of the World whether Governours of Families of Townes or Countries or Kindomes That they should have in their hands the determination of the necessary and sufficient Times for Religion for themselves and all under their Authority And we say that God Himselfe did determine it to Adam and so to his posterity and that

the loosing it among the Pagans doth not acquit them from sinne though their sinne be but of ignorance in not observing it still And that they have not nor had not any power to determine the sufficient Time having lost the knowledge of Gods determination And so for any servants of God in those Paganish places that they were not to expect the determination of the sufficient Times for Gods Worship and their soules good from their Paganish Superiours But that God Himselfe did vouchsafe it to them by revelation or by His Word after it was written and His determinations therein exprest and that to those only they were to hold And now against the Paganish Authority thus we dispute 1. XVI 1. By the importance By an Argument formerly used That which supposes God to leave a thing of exceeding importance in Religion to the consciences and judgements of men devoid of conscience or true knowledge of God to determine not only for themselves but for all that are under them is not to be credited or admitted But to say that God hath given to any Pagan Governours Authority to determine the sufficient Time of His Worship is to suppose that He hath left a thing of exceeding importance in Religion to the consciences and judgements of men devoid of conscience and true knowledge of God to determine not only for themselves but for all under them Ergo That God hath left this Authority to Pagan Governours is not to be credited or admitted Both the propositions of this Argument have been formerly confirmed Only there is a clause in this which being illustrated will make it of much greater force And that is The determining the sufficient Time of Worship for all those that are under them Concerning which letting passe the consideration of their Paganish inferiours let us put the case as it is the case really at this Day with sundry Christian Captives among the Pirates of Algiers of any servant of God living in a Paganish Country and under the tyranny of an infidell Master or Governour Can it be supposed that such are bound to serve God and attend solemnely on Him even in solitary Worship no other being to be had and take care solemnely of their owne soules good no other Time then their infidell and Pagan Masters and Governours determine to them Nay we say rather are they free and at liberty to attend on God and their soules no other Time then what their Infidell and Pagan-governours determinations allow them As suppose Joseph sold to Potiphar and afterward the Jaylours servant in the prison They know themselves bound to serve their Masters and Governours in all worldly service and bodily worke and labour every Day and all the Day long except the necessary Times of naturall refreshing by sleep and eating and the like and the Times that must be tendred to God and for their soules good in solemne Religious worship Now if there be no such determination of any sufficient Time for Religion to them but only according to the pleasure of their ungodly superiors Is not this a bondage worse then all the residue of their outward bondage That though they have never so great desire to waite solemnely upon God they can have no sufficient Time for it Or though their soules need it never so much as they cannot without miracle but need it extremely where specially they have never any helpe from any publike or domestick worship but all their good and comfort must come from solitary worship yet they cannot be allowed it Because God upon this supposition of putting it over to their Pagan and profane masters hath in effect debarred them from taking any and much more from determining any to themselves without their Pagan-Superiors allowance And if they should offer it they might be challenged with disobedience for not working continually every Day and all Day long as much as their naturall spirits could hold to at their Superiors command and might be urged with better reason then Pharaoh did the Israelites Exod. 5. You are idle you are idle therefore you say let us go sacrifice unto the Lord our God For they had Gods expresse command to warrant them and Pharaoh could not gainsay it though he would not obey it But here Pagan-Superiors have the full advantage of them and have the Law in a manner wholly in their own hands as having authority to command in all things even this not excepted Because God hath put over this authority of determination expresly of the Time sufficient for His worship to them Now unlesse we can imagine that God will so far ratifie this supposed authority of Pagan Governours in this matter as to accept as sufficient for His honour and blesse as sufficient for His servants soules any pittance of Time that they shall allow and determine or rather which His servants can redeeme in any breathing times that they afford them in naturall respects and so make any the least proportion sufficient how can we say that God hath left the Determination of this sufficient Time to Pagan Governours But we adde further we must not admit the state of the Question to be varied We propound the present Dispute about the detetmination of this sufficient Time to whom it belongs as supposing it must of necessity be determined to Religion Because therefore it is not to be believed that Pagan-Governours will make this determination for their inferiors which are Gods servants as experience also shewes in places where Christians are now slaves this determination must belong to some other then to them And we before gave some Reasons why single men should not have this authority to themselves whereof one was which is specially appliable to this case That it would be lesse honour to God lesse good to their Soules lesse comfort to their Consciences then of God himselfe should determine it for them For in the case in hand if the determination were Gods own they might have more confidence to plead it to their Pagan-superiors and hopes by their faithfulnesse and diligence at other times to obtaine liberty to observe it Or if they could not yet they might comfortably suffer for it in refusing any work contrary to it Suffering according to the will of God they might as S. Peter speaks 1 Ep. 4. ult who we verily believe includes this case in that sentence commit their soules and lives and all unto Him in well-doing as unto a faithfull Creatour Whereas if they had no expresse determination from God they could not so plead His Honour And they would be apt for the saving of their skins and bodies to neglect their soules often having no certainty what they ought to observe but their own conceits and determinations upon it and so their comfort both in waiting on God and following their Superiors work and in suffering or scaping would be wavering and disturbed in that they would be perplexed with manifold distracting doubts whether they had determined too much