occasionally and the Lords Supper seldome oftner then once a moneth in any Church which would so far forth prejudice the good that might have been gotten by that which is so omitted Or else very much scanty each of them and so weaken the good to be received by every one of them singly and jointly XXX 2. With respect to mens worldly businesses But withall on the other hand the considerations of mens worldly callings and necessary businesses would suffer no lesse if not more sensible prejudice by dividing the Time between more dayes then if it were all put into one It would hinder journies and day-labourers and all men of much businesse exceedingly For the publike worship being then to be waited on it could not be in most places of the country particularly and for the sake of weaker bodies till about nine a clocke in the morning or toward three in the afternoone if the beginning were not in the morning and this would marvelously disappoint travelling and indeed every worke which could noâ— at the clocke striking as one may say be laid downe and the â—â—r those that dwell a mile or two from Church as much Time would be spent in going to the publike worship and home againe if not more then in the worship it selfe and so it would be a most greivous interruption and hindrance to all their worldly businesses Neither doubt we but if the consent of men were asked one by one the most part by farre both of good and bad the willing and unwilling those that love the service of God and the businesse of their soules and those that love it not All would give their voyces to have the whole Time how much or how little soever the porportion were for houres upon one Day in such a revolution rather then upon more frequent Dayes with a shorter Continuance that so they that love Gods worship and their soules good might have more full scope for that And they that love the world better might have the lesse interruption in their worldly businesses and more freedome to follow them From which discourse before we passe to another Consideration XXXI A consequence from thence Let us make bold to put the reader in mind of a consequence that we suppose will undeniably follow if these premises stand good namely That unlesse fourteen or sixteen houres be too large a proportion to be determined for Gods Honour and the good of all mens soules within the revolution of seven Dayes then the dermination of one whole Dayes Continuance for so many houres in such a revolution will prove so substantially a profitable determination for all men in all ages As they will find it a very hard taske that will afterward goe about to prove either that this determination was not from the beginning considering what is said at least towards it Gen. 2. Or that it is not perpetuall since there is certainly no expresse repeale of such a proportion of Continuance within that revelution And whether now under the Gospell such a proportion be too large in the whole as we wish the readers conscience to bethinke it selfe seriously even now that he is upon this discourse So we shall give him a further occasion to resolve in a Chapter or two after Meane Time we have one Consideration more yet to adde about the kinds of determination of these respects of Time and which is the last of this sort 8. XXXII How the determination of the Quando or season is profitable As a joynt determination of the Continuance and Frequencie so largely as hath been said must needs be Profitable for all men alike because all men are a like concerned in the Worship of God and care of their soules good To which tend all the determinations of Time religiously so it cannot be denied but upon the supposition of such a determination there will be at last a Profitablenesse accidentall not only of some Quando season or order of beginning but of the same for all that live neere one another at least so farre as to secure the helping one of another in family or publike Worship and to prevent hindring one another even in solitary Worship or the admitting of hindrances one from another Only it is to be observed withall that as all accidents are in Nature after the substances to which they are accidents though they are oft together for Time And againe all separable accidents may be after in Time So this accidentall determination of the Season or order of Time for Religion is in Nature after the substantiall determination of the Continuance and Frequencie even though possibly it was in Time determined together as the Seventh Day from the Creation together with one Day of seven Gen. 2. Supposing we say the particular Day determined to Adam the same moment with the other yet was the determination of it after it in Nature as being but meerely accidentall to the businesse of Religion for which infallibly the determination of one Day in seven was made And if what we have discoursed of the alteration of the order without prejudice to Religion be good it might possibly be determined some while after in Time But however it must not be forgotten that the particular order or season of beginning this or that Day is only accidentally and in no sort substantially profitable to Religion as hath been proved before XXIII For the manner of Determinations And so we come to the third and last main Consideration about the Profitablenesse of determinations of Time for Religion namely about the manner of determination of any of the respects of Time or all of them 1. No Exclusive Determination is profitable 1. Here is specially to be noted That no Exclusive Determination for the generall businesse of Religion can be conceived to be Profitable That is It cannot be profitable to have a Determination of so much Continuance at once and never longer as well as not shorter and of so frequent a revolution and never oftener as well as no seldomer and at such a season or in such an order for beginning that is on such a particular Day or part of the Day Evening or Morning this or that Houre and never sooner as well as no later never at any other Houre or on any other Day This we say cannot be profitable to Religion because Religion in both the intendments of it Gods honour and the good of mens soules is every mans chiefest and most important businesse of all other all the time of his life The attendance therefore upon this must never be forbidden strictly which is in the nature of an Exclusive Determination in any respect But it is ever lawfull not now to say necessary to prosecute the businesse of Religion both voluntarily without determination of the Time beforehand as also to determine Time for it where the necessities of a mans worldly condition and worldly imployments can and doth admit it It is true that if
or determination of it from God or man and for that cause calling necessarily for some determination which if wisely ordered and strongly authorised makes it undeniably and most singularly profitable to the soule and spirit and so to Religion And that the other namely Place to have nothing at all of importance in it toward the soule and spirit beyond the Naturall and Physicall conveniencies of the body except 1. the Typicall references of Places expresly commanded by God himselfe as the Tabernacle and Temple And 2. the Memoriall of any act of Gods providence or the like at Gods appointment or from the institution of men which are meerly accidentall things and wherein also Time doth fully match Place having been as well as it allotted to the same purposes while withall we say it exceeds it beyond all proportion in other respects VVe hope we shall have gotten so main an advantage in our Cause as that we shall very much prevent all possibility of future Reply VVe say then That Time being considerable in Philosophie VI. Three distinct respects of Time observable in actions under a double Predicament One is that of Quantitie or the Proportion of Time which again hath a double respect 1. Of Continuance so long together 2. Of Revolution so often againe The other is that of Quando or the season of Time Hence ariseth a threefold common affection or respect of Time observable in every action or businesse 1. Quamdiu The extent of Time 1. The length How long together it is continued 2. Quoties The frequencie of Revolution 2. The number How often it is reiterated and repeated 3. Quando The season or order of Time VVhen it is begun 3. The order All which are very much confounded and jumbled together in the Discourses of our Disputers to the great disappointment of a right conceiving of the Truths in question VVe say the season when it is begun for the season when it is ended belongs properly to the Continuance or Quamdiu Now each of these respects of Time may be conceived VII All three considered as denominated by Nature Art Accident either according to denomination of Divisions taken either 1. from Nature 2. Or from Art 3. Or from Accident 1. From Nature as yeers moneths dayes which are distinctions of Time observable in Nature 2. From Art as houres and minutes into which not Nature but Art divides Time And to these for the avoyding of an uncertain dispute we are content to adde Weekes Though there be some great Scholars that have given more then an intimation that the division of Time by Weekes that is by seven dayes is a more exact Naturall division according to Dayes then either Moneths or Yeeres But this we leave for the present to those Authors to maintaine 3. From Accident as any remarkable thing past or which may occasionally happen or continue and the like We may and doe often speak of the Respects of Time according to such Accidents As of the Continuance while such a thing continued and the Frequencie as oft as such a thing hapned or the time came about wherein it hapned and of the Beginning when such a thing fell out and the like And whensoever we speak any thing distinctly of any respect of Time we doe and must needs speak of it in some or other of these phrases denominating it so by Naturall or Artificiall or Accidentall divisions 3. Also one and the same denomination may sometime be applied to all the respects of Time in a distinct and severall consideration As to say Such a man stayes at home on Fridayes implies 1. the continuance all day 2. The frequencie every week 3. the order which day of the week VIII Time is indeterminate or determinate Each respect having a double limit 4. Moreover Time in each of the forenoted respects is further considerable two wayes 1. As indefinite and indeterminate 2. As definite and determinate And either way according to a double limit or terme in regard of which it may be determined or not which we may call 1. Initiall 2. Conclusive The Initiall terme or limit of the Quamdiu or Continuance is the least or shortest that is or may be for that action or businesse Quoties or Frequencie is the seldomest Revolution Quando or Season is the latest Beginning Contrarily the Conclusive limit or terme of the Quamdiu is the longest Continuance Quoties or Frequencie is the oftenest Revolution Quandâ— or the Season is the soonest Beginning Also between these Termes there is great latitude oftimes and much variety of degrees in each of the respects of Time forementioned Now by Time indeterminate we understand IX Indeterminate Time described that which is altogegether uncertaine in any respect before the action to which it belongs is performed uncertaine for the Continuance untill the action be finished uncertain for the Frequencie whether oftner then once till a man actually goe about the action or businesse a second time and so forward and uncertain for the Season when it shall be begun or gone about till the very instant of setling upon it And such indeterminate Time is observable in the severall respects of Time in many actions and businesses of severall kindes By determinate Time contrarily we understand That X. Determinate Time threefold which before the action is performed is appointed out in any respect for that action or businesse which may be from a threefold Efficient 1. The Nature of the Action 2. The Command of a Superior 3. A mans own peremptory Resolution 1. Sometimes the nature of the action XI 1. By the nature of the action or businesse to be performed determines the Time beforehand in one or more of the respects when according to Nature it cannot be done But 1. in such a continuance of time as a man cannot read over a Chapter of such length but in a proportionable continuance of Time spent in it And so 2. when the businesse in Nature is not dispatched by one action how much Time soever a man allot to it as some Land must be ploughed over more then once or else it will bear no good Corn. And likewise 3. when the businesse is lost if not begun at such a season as they say of the gathering of Saffron if it be not taken in the just day it is lost All these are determinations by the Nature of the action or businesse in it selfe 2. Sometimes Superiors XII 2. By a Superior having sufficient authority to oblige to the observation of any respect of Time doe accordingly at their pleasure determine it and command inferiors to apply it answerably to such action or businesse as they assigne 3. XIII 3. By a manselfe Somteimes a mans own peremptory resolution determines the respects of Time for any action or businesse to himselfe And these two latter doe specially make Time to be properly called determinate And now although it be true that when an
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 profitabâ—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-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 accidentâ—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
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 CoÌ„mandements 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 CoÌ„mandements 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 â—â—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
the number of a seventh-seventh-day perpetuates also sufficiently the memoriall of the old Creation and so we have a memoriall of both benefits instead of one Unto which we adde that if the Church had that supposed authority of altering the Season or Order again which some still ascribe to her and that it could see any just consideration recommending the alteration of the Lords day the first day of the week to any other day of the seven or the beginning of it to any other part of the day We would not stick to grant them that there were no substantiall prejudice to Religion or the 4th Commandement Provided they medled not with the Continuance of a whole Day at which yet the Adversaries greatest spight is nor the Frequencie of one in seven which are as we have said and had need to say often and again and again most substantially profitable to Religion Provided also that they begin it as soon as men wake that so no part of the day may be out of the compasse of the determined Continuance Which how profitable it is we shall say somewhat by by and more in another Chapter But these things about the changes of the particular day and of the beginning of the day from evening to morning and by whose authority it is and must be done we shall discourse more hereafter in the proper order Mean time these being the generall grounds in Religious reason for the alteration or not alteration of any of the respects of Time once determined by God We thought it needfull to give this intimation of it here and so leave it to the Readers consideration while we proceed to our other considerations of these respects of Time in themselves XXIV It is very-fitable to Religion to have that Continuance of Time determined for it even single so it be with the largest that may be 4. We say then further that we may first take a view of the Profitablenesse of the two maine Respects of Time single and then afterward joyntly That in a determination of the Continuance for Religion even singly considered There appeares an undeniable Profitablenesse namely so farre forth as it is large even as large as it can possibly be made not laying an unsupportable burden upon the Naturall Spirits nor trenching upon any present or certaine Worldly Necessity that would call for a parcell of Time during that Continuance Yet in either case if a Reservation for a short interruption will suffice to satisfie those Necessities It may still be counted a determination of so long Continuance or Time for Religion as for instance a whole Dayes Continuance notwithstanding those Reservations We say then again that excepting those cases the largest determination of Continuance is Profitable and more Profitable unquestionably then a lesse Continuance would or could be The illustration of this will be of use and therefore we thus further expresse it by a Generall Argument That which doth best afford and most secure by being largely determined a full conveniency 1. For all kinds of Worship solitarily and conjoyned in families and the publike Congregation and. 2d. The full improvement of all Duties of Worship to Gods Honour and the Soules Good for knowledge and spirituall Affections is most Profitably determined with the largest that may be But the Continuance of Time doth all this by being largest determined Ergo It is most Profitably determined with the largest that may be The minor alone is that which requires clearing and that may be thus further done Suppose a whole Dayes Continuance be determined Here then is afforded and secured a full conveniency 1. For Solitary Worship every man or woman by themselves without danger of hindrance or interruption ordinarily as not lawfull to be admitted no not if other men would offer it 2. For Family Worship also 3. And the like for Publike Worship in the Church and in all these 4. For all varieties of Duties Solitary-prayer and Reading and Meditation Family-prayers Readings Instructions Publike-prayers Reading and Preachings of the Word Catecheticall-examinations Singing Sacraments 5 For a full roome to performe all these with seriousnesse and solemnity as we use to say Where note that even our ordinarie pharse commends the Continuance of Time as that which addes to the solemnity of any Dutie and so implyes it to be the chiefest Consideration of solemne Time 6. For a full Roome to prepare the Heart for all these Duties and. 7. To worke the good of them upon the Heart effectually to settle the knowledge of things taught and the Remembrance and Affection of all that one hath beene conversant in whether alone or with others Now all this is so much the more remarkable XXV For divers reasons if we consider 1. The extreame Ignorance that is in all men by Nature and remaines in very many that live within the visible Church 2. The number of things to be knowne for Faith and Practise to make a man able and willing to Worship and serve God a right and secure his soules salvation 3. The dulnesse and stupidity of many of most of the common sort specially who cannot read 4. The indisposednesse of mens minds Naturally besides their unwillingnesse being full of the world and thoughts of worldly profits pleasure and honours and these worldly thoughts not suddenly or in an instant chased away or made to give roome to thoughts of God As is too much found in sundry short tenders of devotions N. B. as before and after meales being too often nothing but outward formalities and inward prophanesse as even mens carriage the while doth sometime ploclaime and their language instantly after as much 5. The great intention of mind required in all the Worship of God and the most lively spirits and strength that should be in it according as God seekes Worshippers to Worship Him in Spirit and requires the love and so the service of all our Soules Hearts Minds Strengths 6. The soules pronesse to loose suddenly any knowledge or affection it hath gotten if it be not throughly setled and riveted upon the mind and spirit and particularly sometimes If objections and temptations be not soundly and throughly answered and resisted all that a man hath learned or thought of comes to nothing All this together greatly recommends the profitablenesse and advantage of a large Continuance determined for Religion And if we shall looke upon experience we shall find this confirmed in all sorts of men when a man that doth not meerly vex out the Time which he seemes to afford to God and his Soule attends divers houres upon religious performances his heart cannot but be heated and stirred according to the particular matters that have taken up those houres and some remarkable impression must needs remaine upon his heart for a while at least afterward What others then speake to him or what specially he speake to his owne heart is like striking when the iron is hot and that if any thing in reason is
God had made undeniably any exclusive determination for the generall of Religion we must not have argued against it for as much as His Will so far as we can know it is the only Rule of Good But according to the Principles He hath put into us both in Nature and from Scripture together We cannot possibly conceive it profitable to His Honour which is infinite His glorious Name is exalted above all blessing and praise Neh. 9.5 to have a restraint put upon mankind never to imploy Time upon His immediate service longer or oftener or sooner then according to any particular strict Exclusive Determination Much lesse profitable to Men their Soules being their best part and their good being advanced even toward an eternall happinesse the more the larger proportion of Time is by them imployed in Religion Therefore also no such Exclusive Determination is to be found any where in Scripture with relation to the generall businesse of Religion Only for some particular occasions of Worship God was pleased of old to determine some Time exclusively as the eighth Day from the birth of a Child for Circumcision and the eighth Day for the sacrificing of the firstling Males of Cattell neither sooner nor later and some others of the like nature may be found Bur these also which is a remarkable note are only Determination of the Quando Season or Order of Time And no such that we can remember are found Exclusive even for particular occasions of Worship either for the Frequencie unlesse such as were only once in a yeere to be performed as the Passeover and such like feasts of memoriall of particular benefits or once in a life as Circumcision of old was and Baptisme is now held to be or much lesse for the Continuance it being never forbidden to say no more now to give God the longest Continuance at any Time when any Continuance at all was determined But infallibly certain it is as we said that for the generall businesse of Religion the Scripture knowes no Exclusive Determination Also it is not possible for Man to obtaine any such Wisedome unlesse God would miraculously reveale it which cannot be imagined in this case that he should be able to say antecedently My worldly occasions or other mens will never at any Time while we live admit any more or oftener or sooner then this particular Continuance Frequencie and Season exprest in this or that Determination made or to be made by us or any other No Exclusive Determination then can be conceived to be profitable for the generall businesse of Religion All which we note as well to prevent the mistake of any unjudicious Conscience who specially by the suggestion of others might fancie perhaps the fourth Commandement injoyning one Day of seven for Religion to be an Exclusive Determination and that it were forbidden to imploy any other Time considerably upon Gods worship or looking after their soules as also and that chiefly to confute the untowardnesse of some profane Cavillers Objection prevented who though they are far enough from observing the Continuance and Frequencie Religiously of one Day in seven according to the fourth Commandement yet dogmatically and most perversly contend that if that Commandement be in force for one Day in seven for Religion then it is also for six Dayes working and following worldly businesse equally necessarily And that so it is equally a sin to goe to heare a Sermon on a Week-Day as to work upon the Sabbath and that the fourth Commandement forbids the one as well as the other Now this were to make the fourth Commandement an Exclusive Determination The contrary whereunto may sufficiently appeare from what hath been already said Yet for more complete conviction and perfect rooting out any such scruple in the minds of any that are not wilfull we adde That it is most evident That God never meant the fourth Commandement for an Exclusive Determination nor was it ever so no not to the Jewes and therefore neither can it be so to us now as both Gods other determinations and Mens also even strictly besides remisse ones doth undeniably manifest For we finde in Scripture that not only before the fourth Commandement given with the rest in that Majesticke manner on Mount Sinai the Feast of the Passeover and herein two Dayes the first and the last of unleavened Bread were determined by God himselfe Exod. 12. But afterward in the Books of Moses He besides determined the Feast of Weekes and that of Tabernacles this againe having two Dayes the first and the last as Sabbaths and the Dayes of the New Moones every moneth and the Day of Attonement yeerly and dayly also every Day a double Frequencie of Time for the Morning and Evening Sacrifice All much Times were indeed specially instituted for particular reasons except the dayly Frequencie of the Morning and Evening Oblation and had to the Jewes Typicall relations each of them in the particularities of their seasons and the manner of their observations Yet also were all those Solemne Dayes serviceable likewise to the Generall businesse of Religion for increase of Knowledge of God and Affection toward Him though in no proportion comparable with the Weekely Sabbath by reason of their Rarity and its Frequencie as appeares both in reason and by the Shunamites using to goe to the Prophet upon the New Moones By all which it is most undoubted that God meant not the determination of the Weekely Sabbath for an Exclusive determination of Time for the Generall of Religion As also by that Holy Men did yet further determine Times for themselves as David and Daniel three Times every Day for Prayer and for others too as the Dayes of Purim and the Feast of Dedication forenoted and Extraordinary Dayes of Fasts upon extraordinary occasions Besides all voluntary Times imployed by pious soules every where intimated Likewise the Generall Precepts of Praying continually and without ceasing and many such like formerly mentioned and others to be named anon doe certainly imply that men ought to bestow more Time upon Religion Gods solemne Worship and their own and others soules as they can redeeme opportunity then God hath expresly determined these being remisse determinations as we shall shew by and by together with the reason of them There is then no such thing as an Exclusive determination to be fancied with relation to the Generall of Religion as being expresly contrary to all the Rules and practise of it in Scripture and the Church in all ages Only we grant and desire it may be remembred that no man may determine either for himselfe or much lesse for others Time in any of the respects So as 1. to March for Holinesse and Necessitie with Gods determined Times which is the fault of the Popish Holy-dayes all of them besides the Idolatry ef some of them being specially intended to the honour of Creatures Angels and Saints the blessed Virgin and others As also in their Canonicall houres they put speciall Holinesse
also the Determinations themselves in the residue of the Times will be a great deale more certain to be observed by this allowance of such really important necessities The taking away of an excuse saving sometimes the main of a Duty which else under the pretence of prejudicing a necessary present businesse would have been wholly neglected as an unreasonable command Accordingly therefore we find sufficient intimations in the Scripture and particularly by our Saviours pleading with the Pharisees on that occasion That works of mercy to any of Mankind and even to a Beast as the lifting them out of a pit or even leading them forth to water are Reservations made by God himselfe out of the strictest Determinations of Time for Religion namely out of the Sabbath And the same Equity is generally held by the strictest Divines to extend to all such businesses of Necessity which could neither have been done the Day before nor can be deferred to the next Day As the quenching of a fire breaking out in a Hay-stack though in a field and remote from any dwelling house and the like Further particulars of which Reservations to be gathered from the instances of our Saviour and His discourses about them and other generall expressions we shall have occasion again hereafter to examine As also that to us now under the Gospel there is some further allowance in this kinde then was to the Jewes of old We being more freed from all reall burdens then they were Only it must still be remembred that Gods indulgence herein must be so far from making us think the Determinations to be of no force as our Adversaries most absurdly argue against the whole Doctrine and Law of the Sabbath from those expressions of our Saviour about these Reservations as we shall see that we ought rather to esteem our selves the more obliged to them since God is so graciously pleased to condescend to us as to prefer our naturall and worldly necessities in such cases before His own immediate services But doubtlesse if we thinke His services and our Soules necessities any matters of regard at all we shall not see any just ground to think that God ever meant by such Reservations for particular cases and occasions to lay all Time levell and referre all to mens courtesies whether they will give Him any back again or how much or how little often or seldome And so we have done at length with this Discourse about the Profitablenesse of Determinations of Times for Religion generally XLIV The Conclusion together with some Intimations of Application more particular unto the Determination of one Dayes Continuance in the frequent revolution of seven Dayes according to the fourth Commandement But the full application cannot be made till we have added also the Considerations that concerne the Necessity of this or that kind of Determination and this or that Manner and likewise scanned whether the chiefe Determination for the necessary and ordinarily sufficient chiefe solemne Time can be profitably made by any other but God himselfe To which two Points we shall speak by His assistance in the two following Chapters And if in this already or in any that follow we shall seem to any too prolixe and tedious We must desire them to consider that the Argument is not only of great importance but also hath hitherto been handled very confusedly in this Point about the Nature of Time which yet is one of the main hinges upon which the whole Controversie depends even by all the Adversaries as well as the friends of our or rather of Gods cause for His Solemn Time and Day of Holy Rest We have therefore been desirous to beat things out so as that any attentive Reader may see clearly the way we goe and the strength of the Arguments on which we ground our Cause that so far as is possible and as God shall vouchsafe to blesse we may satisfie all Consciences even of ordinary Readers which we much misdoubt we should not have done if we had strived to contract our selves unto the quicker apprehensions of the more pregnant wits while withall we assure the one and other sort that we take no further delight in expatiating either in matter or words then we judge it necessary to the clearing of doubts which others or our own minds have made about the whole or any part of this undertaking CHAP. IX A Determine Solemne Time for Gods Worship is Morall Naturall and that in the first Commandement 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 I. Determinate Time is 1. Morall Naturall THE Generall nature of Time in Religion as well as in civill actions and the Profitablenesse of the Determination of it for Religion as well as for Learning or any other civil businesse hath been in the foregoing chapters at large considered and discoursed of Now we are to proceed to a higher step concerning it Namely the Necessity of its Determination for Religion Gods honour and the good of mens soules of which though we have also spoken somewhat in generall already Yet are there further considerations to be set down about it and particularly What kind of Determination of any one of the respects of Time single or of any two of them jointly or of all three of them together is necessary for Religion As also what manner of Determination Remisse Initiall or Conclusive according to what may be proved from Generall rules of the law and light of nature Applyable to all men in all ages all the world over and generall rules also of Scripture without allegation of the fourth Commandement or any such determination exprest in Scripture But onely to consider whether those generall rules will not necessitate us to have recourse to the fourth Commandement for the determination conclusive of the Continuance and Frequency joyntly for all mankind now that come to the knowledge of it as well as for the Jewes of old and to the first Day of the week the Lords-Day for the season or order of beginning to count and so for the particular day to be necessarily observed by all Christians to the worlds end As also to make us acknowledge that the same Continuance and Frequency of one Day in seven was given to Adam and all his Posterity according to Gen. 2. together with the last Day of seven from the beginning of the Creation for the season and order And this is the taske of this and the next Chapter chiefely for the laying down the Positive grounds of our tenents generally reserving the discussion of particular exceptions and objections to the following parts where we shal deale with the severalls in their order distinctly To begin then II. 1 Explained we propound two Positions in the forefront of this discourse about the necessity of Determinate Time for Religion according to the Title of this Chapter whereof the first is Some
All Time which is now by our Adversaries avouched to be Morall-Naturall belongs to the first Commandement and may be justified without any fourth Commandement at all And that therefore it needs not nor should not be now added to a purpose which is already satisfied and is not at all expressed in the words So that if we will have and hold a fourth Commandement still we must hold to the words of it and so to one Day in seven which is that we dispute for In the meane time we proceed to consider XVI How far Nature will cary us further in determination of Solemn Time whether the law of nature will carry us any further in this matter of Determinate and Solemne Time for Religion and how far As also whether the light of nature will not afford us some further direction about it where to seeke a further direction after that the law of nature hath nothing more to say distinctly of it Onely first Let us say a word concerning the Terme of the light of nature The Light of Nature and Law of Nature distinguished as different from the law of nature and because we adde it to the former Of which we say That by the light of nature we meane The understanding that men have by naturall principles in their mindes even notwithstanding the present corruption of nature whereby their Consciences either of themselves or awakened by others discourses come to prescribe the Lawes of Nature to them making them see by way of conclusion from those principles a necessity of duty to or against such and such things even though they have not heard of the Scripture or give no credit to their authority So that the Principles of reason concerning God or man are the light of nature and the Practicall conclusions drawn from thence are the Lawes of Nature XVII A caution to be observed in Arguments from the Law of Nature 2. Withall Forasmuch as we have diverse Times asserted and that undeniably That God is the Soveraigne Lord of us and all our Time and that it is also certaine That he hath no need of us at all nor of any of our Time Therefore whatsoever we shall argue as necessary by the Law of Nature to be imployed in Religion and the Solemne Worship of God we do not intend it in that sort as though God could not appoint it otherwise if he so pleased and so if any certaine word of his can be shewed that he will not have now this or that Proportion of Time It is not our purpose to argue for it against that expresse word of his no not under the pretence of the Law of Nature or ought else that can possibly be alledged But our intent is on the contrary so to discourse of the Law and light of Natures determining of Time or directing about it as may vrge the Consciences of Men where the Scripture is silent or is not heard in the case and so from the rules even of Nature to drive them to have recourse to the expresse words of Scripture in those cases where Nature is either at a losse or may seeme even to require more then in our present state on earth man is able to give So that we shall take these things for undoubted truths 1. That whatsoever Proportions of Time the Law and Light of Nature call for to be imployed in Religion are altogether necessary so farre forth as they are possible to men that have also necessary worldly businesses unlesse the Scripture expresse Gods will by way of Precept or at least of indulgence to be otherwise 2d. That if God doe in the Scripture expresly give us now under the Gospell an indulgence of any proportions of Times for worldly businesses that so farre as himselfe recalls it not by other Rules of his in Scripture The Law of Nature is not to be urged as necessitating to a religious imploying of those Times within the compasse of that indulgence further then those other Rules of Scripture doe againe inforce 3. That men have no pretence to urge an indulgence granted in the old Testament and particularly that of six dayes labouring about worldly businesse ordinarily and for the most part which is the expresse indulgence of the fourth Commandement and withall to reject the Commandemet it selfe for Religious Time to which this indulgence is but an appendix or adjunct For that the indulgence cannot in reason be longer lived then the Commandement to which it belongs If therefore that be annihilated and repealed so is the indulgence also that appertained to it And then if a new one can not be found we must either have recourse to the fourth Commandement againe as we doe and would perswade them also to doe or else we must trust only to the Law and light of Nature Which what command or indulgence of it selfe it will or can give us we now come to consider And that in some distinct questions 1. XVIII Foure general questions propounded Whether to the initiall terme of Continuance and Frequency that is the shortest and seldomest proportion to be determined for Religion which we have already proved done by the Law of Nature we may not find some further certaine determination by the Law of Nature of the Conclusive terme of Continuance single and so a conclusive determination of the longest Continuance considered single without any Frequency of Revolution 2. Whether also the same may be found of the Conclusive terme of Frequency and so a Conclusive determination made of the greatest Frequency single without adding any Continuance to it And if not yet how farre the Law and light of Nature will lead us towards it 3. Whether then the Law of Nature can possibly make a Conclusive determination of both those respects of Continuance and Frequency joyntly and so to make up the chiefe solemne Time of Worship And if not yet whether the light of Nature will not tell us that such a determination must necessarily be made for Religion And accordingly what conditions this determination must have which will direct them whether any Generall Rules of Scripture added to the light of Nature can suffice to the making of this determination by any man or number of men Or that we must needs seeke for an expresse determination of it in Scripture which then can be no other but that of the fourth Commandement for one Day in Seven 4. And finally whether after this setled the Law and light of Nature will afford us any helpe toward the determination also of the Quando season or order of beginning the particular Day of seven and the beginning of the Day at evening or morning or send us for this also to the Scripture And so we shall at last meet a most compleat determination of all the three respects of Time together for Religion and so the most solemne Time that can be Of all which in their order and with all convenient brevitie 1. Here for the first of
inferiours will not be brought into order to joyne in Family Duties unlesse they conceive the Time determined to them for it at least by their Superiours That Family Worship then may be observed there must be Sufficient Time determined for it The Antecedent may be made good partly by what wee discoursed Chap. 6. about Family VVorship in Genenall the Necessity of it for Gods Honour and the Good of Soules and partly by the adding of a foure-fold Consideration briefely applyed to the case in hand 1. Experience shewes that in most Families their worldly businesses are so many and pressing that they have and can have but short and scanty Times of Continuance on the ordinary working Dayes for their joynt Family VVorship Many pretend they cannot have any at all for all their Families and specially not twice a Day according to what was discoursed before Though this is but a worldly pretence if it be meant ordinarily and will hardly we doubt serve for an excuse when God shall come to judge men for their worldly mindednesse as well as others sinnes and preferring the World getting goods and following pleasures and the like before conversing with Him and their own soules and the soules of their Families But however this confirmes that ordinarily such Times can be but scanty and short Therefore there is the more need that upon the chiefe solemne Time the extent of the Continuance be sufficient to afford a convenient space for Family VVorship over and above the Publike and to take away all excuse of want of leisure from every one 2. The need that all stand in to have their minds prepared and put into frame for the Publike VVorship calls for the same also If men come rawly and rudely from worldly thoughts and businesses into the Church and to the Publike Worship they will be in a great deale of danger to take Gods Name in vaine in it specially at the beginning and to lose a remarkable part of the benefit of it by the unpreparednesse of their minds specially such as are of lesse knowledge and lesse affection towards godlinesse And this cannot in reason be prevented any way so surely as by some Family Duties preparing every one for the Publike and taking them off from worldlinesse and secular cogitations and possessing them with an awe of the Duties they are going to performe more publikely 3. No lesse but rather much more the improvement of the Publike VVorship necessarily calls for consequent Family VVorship for memory and further affecting of every one by Repetitions and Prayers and Conferences Every one hath needs of this the best memories and the most zealous hearts how much more the weake in both respects and if any be able and zealous it is so much the more a necessary Duty in them to helpe others as much as may be This also we meane particularly repetitions will quicken the attentions of all sorts Neither the servants nor yet the Governours will afford themselves leisure to sleepe or gaze or muse of other matters during the Publike VVorship if the one must give account and the other must be able to require it and take it which he cannot if he himselfe have not given good attention 4. Finally the need that most have to labour with their Families to put more knowledge in them then they have particular helpe for in the Publike Services of the Day I meane the need of continuall catechising of them even beyond what is publikely done to those of their Family makes up yet further the necessity of having and observing sufficient Times for Family Duties of Worship besides the publike how long or how well soever continued And all this is so confirmed by the unhappy experience of those Families where this is not regarded not observed that consideration of it is more necessary then a prolixe discourse upon it He that lookes advisedly upon such Families shall see them come dropping in one after another late to the Publike Worship and when they are there sleepe oftentimes even in the morning or otherwise behave themselves so rudely as a man may be assured they neither honour God nor benefit their Soules by such services And after even though they seemed to be attentive and observant they have learned little or nothing at all oftentimes have forgotten the very Texts and the Chapters or Psalmes that were read and can tell nothing at all of what they might have learned and if they could remember somewhat for the present yet it is for want of whetting as the originall word is Deut. 6. in the charge given to Govenours of Families toward their children and so servants for want of giving or taking account of it for want of repetition and conference all is lost or most of it and specially all affection is dulled and abated which had a little edge perhaps by the Publike Ordinances And this most of all through the diversions of their minds as soone as the Publike Ordinances are ended to sports and play or to worldly worke and businesse which must needs succeed with the most if they be not determined to Family Duties afterward In a word looke upon such Families where the Lords Day is not observed by them within doores in such divine exercises of devotions before and specially after the Publike Worship and there will be found in the most very little sence of Religion of conscience toward God or their owne Soules So that we conclude this branch also That in as much as Religion cannot certainly stand among all men without Family VVorship the chiefe solemne sufficient Time must extend among all men to Family VVorship over and above the publike affording space for it and requiring that it be so imployed But this is not all yet XLVII 3. To solitary worship The third branch must be added which concernes Solitary Worship over and above both the other The sufficient Time we say must extend to that also besides the conjoyned worship publique domesticall To confirme this our former argument will once more stand in stead in this sort If Religion cannot certainly stand among all man without a convenient space of Continuance frequently observed for Solitary Worship by a mans self alone over and above conjoyned Worship with others then the chiefe solemne Time of Worship must necessarily be determined so largely for the Continuance as that it may extend to Solitary Worship besides conjoyned Worship But Religion cannot certainly stand among all men without a convenient space of Continuance frequently observed for Solitary Worship by a mans self alone over and above conjoyned Worship with others Ergo The chiefe Solemne Time of Worship must necessarily be determined so largely for the continuance as that it may extend to Solitary Worship besides conjoyned The Consequence of this argument hath strength afforded it from the former confirmations of like Consequences Yet may it admit this further descant upon the necessity of the Times being determined that it may be infallibly observed
universall or peremptory determination of this Continuance distributively betweene the Solitary Worship the Family Worship and the Publike Worship that is there is no need That all men should be bound to such an exact or strict Continuance in each of these single But so the whole Continuance be shared betweene all three and the Publike be not so short as to afford no remarkable space for an affecting prayer and preaching and the like and so no remarkable benefit to be gotten by it nor so long as to tyre out the spirits and disappoint those that dwell farre off of conveniency of returne to their family and solitary devotions besides the regard of bodily necessities It can hardly be blamed though some be longer and some shorter in publike and so in the rest For as much as God still hath and so also every ones soule hath the full Continuance determined and allotted which conscionably observed in the varieties of those Duties may be and will be ordinarily sufficient for their consciences and soules good and so acceptable to God though sometimes more of the Time be spent in publike and sometimes more in private And so at last we have done with the proofe of the necessity of such a chiefe solemne Time to be determined for the necessary and ordinarily sufficient Time for all men It remaines that now in the last place we come to argue By whom this determination must be or may be made But for that the next Chapter is purposely reserved this having been already drawne out to a more then ordinary length through the necessary dependance of so many matters contained in it And yet there is one thing behind for the close of this Chapter LII How farre the Law of Nature commands about the Quando or season And that is a briefe discourse about the Quando season or order of beginning when once the former determination is Conclusively setled for the Continuance and Frequency of the chiefe solemne Time How farre the Law or light of Nature will guide or command about this or any generall Rules of Scripture Leaving the question by whom it also is to be determined unto the following Chapter and here only touching in a few words for many will not need about it It having no such substantiall profit as the Continuance and Frequency toward Religion but only accidentall as is needfull to be againe and againe inculcated to our adversaries who would cast off all that was heretofore determined by God because this is taken away Touching we say how farre it is necessary that there be any determination strictly and conclusively of the Quando season or order of beginning that is for the particular Day of that number that is determined for the chiefe Time of Worship and even of the beginning of that Day sooner or later at evening or morning this or that houre Now this I shall dispatch in foure Propositions 1. There is a necessity that some particular Day of such a number determined be determined before that number can be constantly observed 2. There is a necessity that to all that live within the reach one of another and so may possibly be helpes one to another or hindrances one to another the same particular Day of such a number be determined and so farre at least the same season of beginning the Day that all may afford convenient helpe to each other and none prove hindrances one to the other 3. It seemes most consonant to the Law and light of Nature and Scripture-reason that unlesse God determine it otherwise Himselfe the beginning of the Day should be in the morning that is after midnight rather then in the evening before 4. It seemes greatly conducible to the honour of God from all mankind and to the generall Communion of Saints all the world over that the same particular Day of such a number should be determined to all men of the same age that is from Adam to Christ and the same from Christ to the Worlds end all the World over to observe it according as that Day begins with them in the Countries where they live and are LIII 1. It is necessary that some Day be determined For the first of these It may easily be made good even by this one Consideration That making the instance in any one number as suppose one Day in ten be determined it thence inevitably followes that the very neglect of determining another particular Day makes the Determination fall upon the last of the ten For when all the other nine are slipped over and none of them determined the last of the ten unavoidably must be observed the first revolution and withall remaines for ever after determined unlesse a new Day be afterward determined by as sufficient authority as was in the determiner of the number and then also without an alteration of the determination of the number the new determination can only be placed upon one particular Day namely the first of the ten And so if it be done by sufficient authority it may be done without any violation or alteration of the determination of the number at all For the strength of the determination of the number lies in these things 1. That there should be but one Day for Religion to nine for worldly businesse and againe but nine for worldly businesse to one for Religion and neither more nor lesse either way ordinarily 2. That those nine Dayes being the number of working Dayes should come all together and the Day for Religion not come between them for then sometimes there would be lesse then nine together and sometimes more Now this is observed plainly and undeniably in both respects in the instanced change from the tenth Day to the first Day For in those two Revolutions of twice ten Dayes there are but two Dayes for Religion the last of the first ten and the first of the latter ten and there is twice nine Dayes for worldly businesse and in each Revolution either number of nine worldly Dayes are entirely all together and the Dayes for Religion come not in to break the number as they would doe if the second Day were determined for then there would be one Day for work only and the next for Religion and so not nine work-dayes together and again if the ninth Day were determined then there would have been in that Revolution but eight Dayes together for work and a ninth not a tenth Objection according to the determination formerly setled for the number observed for Religion If any say that this would be how ever but for once and that were no great matter specially if Religion lose nothing by it as by bringing the Day sooner it would not We answer It is true if the authority be sufficient Answer to change the number the matter is not of importance But if the authority that would change the order of the particular Day from the tenth to the ninth or so and ever after keep a tenth from
oftener being not so necessary and so burdensome And therefore still this houre in a yeere or any other Continuance in any other Frequencie pitcht upon is above all other Times for Religion no other being equall to it VII Arg. 4. Nature requires a determination of a particular day Ergo. 4. If there must necessarily be together with the determination of the Continuance and Frequencie for the necessary sufficient chiefe Time also a particular determination of the particular day and houre wherein this houre in a yeere must be observed or else it is impossible to be observed by a whole Particular Church together constantly and much more impossible in regard of a whole Nation and most of all for all Christâ—ans and men all the world over Then when that particular Day and Houre is once determined by what authority soever in any Church as it must necessarily be as soon as the old seventh-seventh-day Sabbath was known to be abrogated All Dayes and Times are not equall in Religion under the Gospel even in regard of the particular Season or Order Day or Houre No other Day or Houre is equall to this determined Day or Houre but It above them all That particular Day wherein that Houre is to be observed is above all other Dayes and that particular Houre of that Day is above all other Houres even of the same Day As a King once chosen in an elective Kingdome and chosen he must be as soon as possible may be is above all other men in that Kingdome or Nation and none equall to him from henceforth whatever they were before his election And in reference to this election necessary to be made of a King that State is called properly a Kingdome even during the inter-regnum or vacancie and it cannot be said properly that all men are equall in that State because the Fundamentall Law of the State requires that one be above all the rest as King So that from the Law of Nature and the confessions of our Adversaries themselves It cannot be properly said that in any one of the Respects of Time Continuance Frequencie or Order all Times or Dayes are equall in Religion under the Gospel For that 1. The Law of Nature requires a determination of all the three Respects that so a chiefe Time may be observed 2. It then requires upon the supposition of Gods not determining now an undelayed immediate determination of all of them by the Church 3. It binds consequently upon the supposition of this determination left to the Church the Consciences of all under the Churches authority to that determination in all respects as well and as strongly as if God himselfe had expresly made it And so to all inferiors in the Church and superiors too unlesse endued with cleare authority to alter what is once ratified by God that Time so determined for Continuance Frequencie and Order also is necessary and unalterable and above all others 5. If God in the New Testament VIII Arg. 5. God ownes one day as his viz. the Lords-day Ergo. have owned one particular Day in a Revolution as His calling it the Lords day as He hath undoubtedly whatsoever ridiculously D. Gomarus hath fancied that it signifies only the day of the vision to John and no more Then how seldome soever it come about be it but once in a yeere Or whatever be meant by it whether the day of the Lords nativitie Christmasse day as it is called or of His resurrection Easter-day or any other day and how little soever be to be observed of it as holy and spent in Religion two houres or one houre or lesse Yet still in as much as it is intituled the Lords-day by the Spirit of God guiding St. Johns pen All Dayes and Times are not equall in Religion under the Gospel for Frequencie and the particular Day in that Frequencie For this Day in its Frequencie is above all other It alone and no other with it or besides it is honoured and graced with that Majestick and glorious title IX Arg. 6. The Church in all ages hath owned the Lords day Ergo. 6. If the Church in all Ages from St. Johns time be a sufficient Interpreter or living Dictionary of a word or phrase in Scripture as a man would thinke no man would offer to contradict that Then the Lords-day signifies both a Day in a Weekly revolution and not an Annuall Day and the first Day of the Week the Day after the old Sabbath which was the last Day of the Week On which first Day of the Week S. Paul being at Troas seven Dayes kept a speciall meeting and administred then the Sacrament and on that first Day of the Week he appointed at least the charitable collections to be taking it for granted that that Day was weekly observed as undeniably it was in the next Age and ever since Then also againe All Times and Daies are not equall in Religion under the Gospel But the Lords-Day the first Day of the Week for Order and Frequencie is above all other Daies and numbers of Daies One Day in seven and the first of the seven have that dignity in the New Testament to be owned as Gods as the Lords own time which no other Number or Day can pretend unto None so necessarie as this to be observed X. Arg. 7. The Lords day in all the three respects of Time most necessary to Religion Erg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perrincus al Dominum Scap. 7. If whatsoever God ownes as His possession by way of discrimination or difference from other things of the same kind uses to be wholly His no part or parcell of it for worldly use as it was with the Lords house and the like Then is the Lords day wholly the Lords wholly sacred the whole Continuance of it being the Lords possession to be wholly imployed in His immediate worship and service The Greeke word for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being plainly a Possessive belonging to the Lord. And then also again All Times and Daies are not equall in Religion vnder the Gospel even for Continuance as well as for Frequencie and Order But the Lords-day is in all the 3. Respects of Time more necessary to Religion than any other and so above all other Dayes and Times There being none besides this ennobled with such a relation to the Lord to be stiled by Himselfe His. None so every way or any way the Lords day as this For also XI Arg. 8. The Scripture ownes the Lords day as of his institution Ergo. 8. If Scripture may be safely interpreted by Scripture even about the nature and reason of a phrase or terme as that uses to be a generall rule among Divines except there be in the Text it selfe an evidence that it cannot be here taken as it is elsewhere or that it oppose some other undoubted truth Then besides all that hath been already noted of the Lords-day it is hereby also intitled to an Institution from the
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
and never teaching it at all to their children and common people than those Churches should be and are that hold any one of the Commandements not now in force according to the words of it and yet still teach them in their Catechismes and cause their children to learne them 2. In taking of Gods name in vaine But secondly hence must also needs be concluded That they are all also guilty of a fearfull taking GODS Name in vaine to teach those words for his Commandement which hath not been his Commandement these 1600 yeeres And our Church most of all in making all from day to day ask GOD forgivenesse for that which is no fault for where no Law is there is no Transgression and praying to him to incline our hearts to keep this or that Law and to write all these Lawes in our hearts as His Lawes if any of them be no longer a Law to us nor to be kept by any necessity of his Divine commandement What say we can this be judged to be lesse then an horrible taking of GODS Name in vain contrary to the expresse words of one of the ten Commandements the Third namely immediately foregoing the questioned quarrelled Fourth which also is undeniably perpetuall even by the Law of Nature These things we earnestly wish all Disputers and namely of the Reformed Churches and most specially of our Church seriously to weigh and to put it home to their Consciences in cold blood whether they will cast all those imputations upon the whole Christian Church and upon our own particularly or how they can avoyd it if a very Heathen were to be Judge in this particular unlesse they grant as we here argue that all the Commandements of the Decalogue are severally and joyntly in their words and plain sense universally and perpetually Morall V. Why this Argument is first And this Argument we have first propounded not as preferring the Testimony of the Church before the Scriptures or Scripture-reasons but a little to ballance the Prejudice of Disputers who charge us with Novelty and Singularity and Judaisme and Puritanisme any thing to make our Cause odious when yet we maintain nothing in this but what we have been trained up to by our Catechisme c. and necessitated unto by the forementioned considerations of the Churches recommendation of the whole Decalogue and all the words of it And for our part we must confesse that besides our Churches particular recommendation of the fourth Commandement in the Homily of the place and time of Prayer of which hereafter the perpetuitie of the whole Decalogue is so necessarily involved in all these Acknowledgements and Professions and Practises that we wonder where their Logick their Reason or their Divinitie and Conscience hath been all this while that could subscribe to the Book of Common Prayer and urge others so to it as they have done and yet not hold the words of the fourth Commandement perpetuall And if we were of their opinion we know not which way we should ever dare so much as to read the Ten Commandements publikely unlesse as a story in the 20. of Exod. or 5. of Deut. much lesse ever teach any childe or ignorant person any Cathechisme of any of the Reformed Churches which containes all the words of all the Commandements the Fourth and all thereby to teach them any words which are now wholly out of date And if the shifts our Disputers have made to evade from the force of this Argument doe satisfie their own Consciences we shall rather still admire then envy them To themselves we now leave it Mean time we forget not the usuall grand Objection That if this be so then we must still hold to the Jewish seventh day But that we deny for the present and there is a proper place reserved for the full scanning of that to which we referre it And so proceed to a second Argument VI. Arg. 2. From the eminent priviledges of this Law which we thus propound Those Lawes though but Positive which God in a most extraordinary and singular manner hath honoured and priviledged above all other Lawes namely by a most rare and admirable delivering recording reserving are Morall and Perpetuall But such are all the Lawes of the Decalogue Ergo. To strengthen this Argument we will first illustrate the Minor in the severall parts of it and then further presse and confirme the Major Accordingly we propound as we have named three things as most rare and singular priviledges wherewith God hath honoured these Lawes of the Decalogue and no other 1. In the delivery in respect First In the Delivery it was with the greatest Majesty that ever God shewed from the beginning of the World and that again in a threefold respect 1. Of the Auditory 2. Of the Terrour accompanying it 3. The Voice 1. Of the Auditorie 1. For the Auditory which was the whole multitude of the People of Israel then six hundred thousand men besides women and children to say nothing of the mixed multitude that came with them out of Egypt Exod. 12.38 and were still among them Num. 11.4 All these gathered together at once after a three dayes solemne preparation of them for that very purpose Exod. 19. to hear this Law of the ten Commandements and nothing else 2. The Majesty and terrour 2. For the immediate Antecedents and Concomitants of the Delivery most terrible Thunders and the voyce of a Trumpet exceeding loud which so affected their eares that the people trembled in the very Camp before they came to the Mount Exod. 19.16 and most frightfull lightenings and fire and the mountain of Sinai altogether on a smoke which so affected their eyes that they afterward cryed out This great fire will consume us Deut. 5. And the whole Mount quak'd and shak'd so as with the terrour of all together even Moses himself said I Exceedingly feare and quake Heb. 12.21 3. The voice of God himselfe 3. For the Voice delivering those Ten Commandements and no more most dreadfully great and said to be in a speciall manner the voice of GOD which they that heard it desired and prayed never to heare any more lest they should die Nor was there ever since the Worlds foundation till that day nor since that day to this nor ever shall be again till the last day the day of the Worlds dissolution when an account shall be taken of the transgressions of this very Law such a concurrence of wonders in so mighty an assembly so Majesticall a Preacher and so terrible a combustion and concussion of Heaven and Earth the while these Lawes were delivering VII 2. The writing of them by God himselfe Secondly These Laws being thus pronounced given out God in the next place takes a most singular order for the recording of them trusts not Moses himself with the writing of them but a first and second time Himself writes them and that upon two Tables of Stone and the second
the kindes of determinations The determination of the continuance and frequency is very profitable In the next place to speake of the kindes of determination in regard of the respects of times themselves It is to be considered 1. That those respects of Time which have in them a Materiality and Substantiality toward the businesse of Learning when they are but Voluntarily and Indeterminately Applied to it as hath been shewed of the Quamdiu or Continuance and the Quoties or Frequency as they cannot loose of their Validity by being determined if it be wisely done in regard of degrees so may they undoubtedly be Profitably determined and upon the former suppositions must be Necessarily and that whether we take them singly or jointly as we shall see by and by For such a Determination wisely ordered makes the Profit that may arise from the observation of such proportions of Time Certaine which was before in the most willing Contingent because of the hazard of interruptions or want of wisdome and in the Vnwilling was not to be hoped would be had at all because it is certaine without some determination they would not observe any such Times at all 2. But now for the Quando the Season or Order of beginning XXXII Not of the Quando but by accident As we have shewed that there is no Validity or Efficacy in it except by Accident towards a mans benefiting himselfe in learning or any like businesse so it is observable that a determination of it is no further Profitable or much lesse Necessary or capable of any exercise of Wisdom about the degrees of it then so far as it may appear that any Accidentall respect doth or will make it serviceable and beneficiall As having or being likely to have 1. More freedome and better temper of Spirits at that season then at another Or 2. Better help and lesse interruption Or 3. Better security of observing the other respects of continuance and frequency being before Profitably determined Unto which last purpose although it seem necessary that there be some determination of the Quando or Season as to the observing of an hour certainly every morning for study it seemes in a sort necessary to determine the particular houre least it else be slipped Yet in exact consideration this needs not absolutely be done beforehand by another or ones selfe For even the nature of the former determination doth it thus far sufficiently that even it determines the last houre if a former were not observed And so still the determination of this or that particular Quando or season or order of beginning is of it selfe of no substantiall profit toward Learning or any such like businesse 3. Whence it followes clearly XXXIII Therefore an alteration of it is not hurtfull That whereas a determination of the Continuance and Frequencie of Time for Learning cannot be altered in any remarkable degree without an answerable alteration in the profit of it whether more or lesse according as the determination now is and so being once wisely made remaines constantly so farre forth profitable for Learning It is quite otherwise with the season or order of Time For of the determination of that there may be a remarkeable alteration as from the last houre to the first or from the second day to the sixth or the like and yet no alteration at all in the profit of it There being still as much advantage substantially in the Continuance and Frequencie unaltered and accidentally in the new season determined for the getting of Learning as there was before And so if any new accident recommend a new season in the least degree it may without any prejudice at all to the maine businesse be removed to that while yet the determination of the Continuance and Frequencie is suffered to remaine because of the constant profitablenesse of it XXXIV The profitablenesse of the determination of the Continuance as largly as may be 4. In a businesse which requires intention of mind in the pursuite of it as it is most unquestionably in matter of Learning a determination of the Continuance in some sort largely is certainly profitable and moreover it is even necessary that it be determined in so large a proportion as may conveniently satisfie the intendment of the occasion if it were but even once and so one single Continuance determined without any joynt Frequencie or revolution even as much as any one single Continuance can Neither can any such Continuance be too largely determined unlesse a mans naturall Spirits will not hold out to the whole length of the Continuance or that some other businesse of present necessity should call for a share during that Continuance Both which cases may yet perhaps be satisfied by a Reservation made for them and so the determination of the Continuance may hold on notwithstanding But except those cases we say againe that the determination of a large Continuance is most mainly profitable and necessary even the largest that can be by reason 1. That the mind is not alwayes in temper readily to apprehend the Notions of Learning even when a man sets himselfe to it comming newly from other businesse which hath filled his head and heart with conceptions different enough from that which he now setles to And so if he have not a convenient Continuance determined he may get little or nothing at all at that Time being taken off againe before his mind fixes strongly and throughly upon the matter 2. For that also divers peeces of the businesse of Learning are difficult enough So as if a man have not a conveniently large Continuance to digest the Notions throughly he may soone loose and forget even those which he seemed to have gotten and even though his returnes to his study should be very frequent Short snatches and sudden fits how often soever reiterated doe in experience make a student but a slow proficient Neither indeed do we usually count a man a good student that doth not allot or at least voluntarily imploy a considerable Continuance of Time to it how often soever he takes up a booke in his hand to study or makes frequent returnes to it as well as frequent interruptions from it The same profitablenesse and even necessity of a very large Continuance determined is evident where a businesse calls for variety of actions toward the advancement of it As for a students progresse in Learning to attend upon another to read to him and instruct him Also 2. to attend and beare part in disputes and conferences and other exercises of Learning private and publike according to opportunities And 3. specially to study alone reade and meditate and write by himselfe All these require the largest Continuance that may be to secure and promote the generall businesse of Learning by affording a convenient space not only for the prosecuting of each of these but also for the drawing out of every one of them so competently as to make the mind a gainer in Learning
greatest part of his Continuance spent before he can throughly bring his mind to fix upon it to any purpose And if we suppose a lesse Continuance still the thing will be more cleare Also on the other hand considering other businesses it will be far the more profitable determination to take the chiefe Time for Study and Learning at one large Continuance lesse frequent then with more frequent revolutions and returnes of lesse Continuance For the frequent returnes though with the continuance of no more then an houre at once or even lesse would prove very often greatly prejudiciall to those other important businesses and so hazard either the disappointing of them or the trenching upon the determined houres for Learning whereas the larger Continuance and lesse frequent returnes would have been more out of danger both wayes and prevented the inconvenience of either incroaching upon the other XXXIX The same Quando profitably determined to many 8. Where the businesse equally concernes divers who live in a neernesse one to another and so may and accordingly should help one another and contrariwise may possibly interrupt and hinder one another As it is with Scholars in a Schoole or Students in an Universitie There as the common concernment of the businesse equally recommends as profitable and necessary the same joynt determination upon the former suppositions of consistencie with Naturall spirits and other necessary occasions from that known Axiome A quatenus ad omne valet consequentia And the cause being the same to all brings forth the same effect for all So is it Profitable and even Necessary from those accidentall occasions to have not only some Quando Season or Order of Beginning determined with the Continuance and Frequencie and so make a compleat determination of all the three Respects of Time together But also to have the selfe same as the same Day in a Week or Moneth the same Houre of the Day and the like for Beginning and so to run along together till the end of the Continuance at least so far forth as may secure the possibility of helping one another in Learning and prevent the hindering one of another In that all from the first to the last are to be so busied about Learning as none is allowed to interrupt another or admit of an interruption from another wholly out of the way of Learning Thus far we say a determination of the Quando the Season or Order of Beginning may also be profitably determined with the other respects of Continuance and Frequencie and when it is so then is it a most compleat determination which is so made of all three for the kinde of it Though still for the degree or particularity of the Quando Season or Order there is no speciall profitablenesse in this or that but another might and would have done as well XL. For the manner 1. An exclusive determination is not profitable In the third and last place we must also say somewhat what manner of determination may be conceived profitable of any of the forementioned kinds We say then 1. Where the businesse is of so chiefe importance all a mans life time as that the more it prospers the better it is with a man as it is in point of Learning with a professed Scholar There an exclusive determination cannot be profitable much lesse necessary relating to the generality or whole of the businesse of Learning how large soever the proportions be made either for Continuance or Frequencie as that a man may never look after Learning longer at once nor oftener nor sooner then the determinations expresse Though for some particular cases by accident as to a sickly man or in the foresight of some other businesse of speciall waight it may possible be fit and even necessary XLI 2. An Initiall is 2. Where there is wisedome to make a determination and not to trench upon other necessary businesse There it is so far very profitable to make at least an initiall determination clearly of so much Continuance and no lesse while together and so often Returnes and no seldomer and even of so soon and no later Beginning And upon the former suppositions of Unwillingnesse and danger of Interruptions and want of present Wisedome at all instants it is even necessary to make at least such an initiall determination For so and so only shall the unwilling be necessitated and certain to afford to the pursuit of Learning such a proportion of Time and the willing shall be at liberty for it and secured from others offering or at least from their own admitting any unnecessary interruptions 3. Where there wants either 1. Wisdome XLII 3. Not a Conclusive to some to discerne certainly how much Time is ordinarily necessary and sufficient to be imployed in pursuing the businesse of Learning Or 2. Willingnesse to imploy Time in it Or 3. Sufficient Authority to awe unwilling Inferiors whom the determination must concerne There a conclusive determination of the chiefe time for Learning in all probability cannot be profitably made by such persons For either through want of Wisdome they will misse the just degrees and proportions for Continuance or Frequencie or both and they may erre on either hand Or through Vnwillingnesse they will be sure to determine the proportions too scantly too short or too seldome or both Or lastly their determination how wisely soever made will be to little or no purpose For the want of Authority will make it be despised infallibly by the unwilling And a determination not observed specially not likely to be observed beforehand is all one in effect with no determination at all As appeares often in Scholars when their Masters or Tutours are absent and leave them to such as they stand not in awe of XLIII 4. Though to others 4. Contrariwise therefore a conclusive determination of the chiefe Time for Learning made by such as have sufficiency of Wisedome and 2. Affection to have it promoted and 3. Authority to awe inferiors to observe it is certainly a profitable even a most singularly profitable determination In that hereby all of all sorts and dispositions whom such a determination concernes shall have their own want of Wisedome supplied and a necessary and sufficient tye laid upon the unwilling and affording the willing a welcome and pleasing liberty and security to the utmost of ordinary convenience XLIV 5. A remisse determination is profitable to try affections 5. Where one is willing to try others affections to the businesse of Learning specially Inferiors There a remisse determination may be so far profitable to be made in any of the respects of Time or in all As Continue a good while at your study when you are at it Or Study often Or begin betimes in a morning for feare of wanting Time or being interrupted yet particularizing nothing in any respect Thus much generally recommending the businesse may be a pregnant triall of their willingnesse or unwillingnesse For the willing will
that yet hath not also an authority sufficient to change the number that one alteration would make them guilty of transgression of a Morall Commandement of God namely in the point of the number which even once must not be done by men under any pretence whatsoever To apply this now in a word to our businesse in hand as God unquestionably determined for the Jewes and we say for the old world the last of the seven so upon the supposition of one Day in seven perpetually determined as we say in the fourth Commandement And supposing also that the Church had power after Christs resurrection and ascention to change that Day to another Day of the seven Yet by this argumentation they will be found to be determined to the first Day of the Week and to no other whensoever they should make the change for else doe what they can they would the first time break the number which without speciall allowance they might not doe without sinne And so in conclusion it will come to this passe that it must be acknowledged to be Gods own determination even by vertue of the number remaining perpetually determined in the fourth Commandement And so in that sense supposing the old seventh Day abrogated we may both truly and properly say The first Day of the Week the Lords day is determined to us and must be observed by us even by vertue of the fourth Commandement N. B. which is a thing most worthy of a speciall note and may perhaps afford a more satisfying reason why there is no expresse institution mentioned of the first Day of the Week in the New Testament then usually hath been thought Namely because the vertue of the fourth Commandement doth of it selfe fall upon that Day supposing the former voyd And no other Day could have been chosen by the Church even in the silence of God without violation for once of the fourth Commandement in the number For though God we doubt not might have altered it to any other Day and even have wholly altered the number and taken one of six or five or one only of eight or ten at His pleasure whose all Times are as we have often said and desire often to remember yet He perpetuating the number no man or number of men in the Church could by humane authority determine any other Day for order but the first in stead of the last must succeed besides the high reason for that Day from Christs resurrection and resting from the work of our Redemption of which hereafter in due place Enough of our first Proposition LIV. 2. The same Day is necessary to them that live together The second is There is a necessity of the same particular Day and particular beginning of the Day to all within reach one of another to prevent mutuall hindrances and secure mutuall helpes in publike and in families Without this there would be nothing but confusion and God would not be rightly served jointly nor certainly by each one solitarily But still one or other would be interrupting and disappointing those that were neer them A man finds this very often in Family-Worship on the Week-Dayes and in Solitary Worship also that neighbours friends strangers have come and put him much by One while delayed his devotions another while forced him to abridge them and sometimes even to omit them altogether for that time through their importunities and businesses And the like experience a man meets with much more if he use to set apart a Day any thing often whether for himselfe alone solitarily or with his family he shall be divers times interrupted and hindred forced to break off do he what he can sometimes All which makes it necessary to have the beginning of the Day and so the ending of it and in a word the whole particular Day to be the same to all that are within the possibilitie of helping or hindring one another in Religion and the services of God publike domestick or solitary And this may serve rationally to answer a difficulty A difficulty dissolved supposed to be insuperable and opposed by the Historian expresly to overthrow the Lords day namely What is to be done by such who travelling East or West to such Degrees come to find that they have lost or gained a Day in their computation and so to question what Day they should observe and accordingly what beginning of the Day because the Climates vary so much that when it is morning in one it is noon in another and night in another and so proportionably as they travell The answer may be plainly and briefly this That such as travell by Sea are to observe the Day and the beginning as they did when they set forth that is as neere as they can in the morning as the morning falls out to them But if they come to Land and find that those to whom they come are by the great variation of the Climates through which they are passed a Day before them or a Day after them they are to observe it as those doe to whom they come that so all may mutually help and none hinder one another only by the reason of the former Proposition it seems fair to affirm that it is necessary for them if they find the Country to which they come a Day after them that they observe their own Day first and then the next Day with those of that Country and so God nor their soules shall be no losers neither yet their worldly occasions Gods providence having made the change to them for that once but without prejudice to any thing for which the Number and Day was appointed And here is indeed no inconvenience nor any thing to bogle at by such as count Gods service and the good of their soules and participation of His Ordinances orderly with others matters of more consequence then the nicety of Astronomicall observations of minutes and houres and Climates and the like God certainly is not the author of confusion neither would have his servants in the same Country be divided in their Solemne Times by the occasion of a long journey that some of them have taken though for once it may be with some as those in a journey at the season of the Passeover were to keep it that yeere the moneth after but not so the next yeere but with their brethren And much lesse may it be imagined that God sets so light by His Solemne Times as that such a nicety as this occasionall accident or any other variation of Climates and long time of Light or the like should disanull His Commandement about it Which as often as we read urged in any of our Adversaries books as most of our English Antisabbatarians make maine matter about the long time of Light in some Countries as an unanswerable Argument against the Morality of the fourth Commandement for one Day in seven We confesse we stand amazed at their presumption so to trifle with God and Religion and
or too little Time for attending on God and their soules too often or too seldome or even perhaps whether the particular Dayes were or could be seasonably determined or observed conveniently A Conscience that must venture and suffer for a practice is in a miserable condition if it have no certainty that God requires what it doth and forbids what it forbeares And on the other side the necessities of the soule and its eternall state to be above all worldly things regarded and manifold sentences in the Scriptures to that effect and Gods honour and service to be preferred before mens and before any thing that can concerne ones selfe will never suffer any Conscience to be at peace that observes not sufficient Time for Religion constantly And both together shew there had need be another authority determining it then their own which we say can be no other but Gods How our Adversaries will or can satisfie themselves or others about this Case we doe not well conceive Somewhat it is that they offer to say towards it which we will here briefly touch because we shall be forced to consider their sentences againe elsewhere XVII Some Exceptions to this answered 1. One while they tell us that the fourth Commandement is Morall-Naturall only for Publike Worship 2. Another while some of them say that the Commandement is not given to servants and so by consequence not to any that are not Lords and Masters of their own Time in respect of men as children wives and any inferiors set to worke by superior authority of Governours 3. And some againe say that Christians in Pagan Countries ought to keep the Sunday as having been appointed by the Christian Church A little for present answer to each of these The two first directly pervert the state of the Question and affirme no determination no observation lying upon their consciences who are under others authority unlesse their superiors have determined Times for them and Times for publike worship But our Question supposes that sufficient Times are to be determined for all men by one or other and that for solitary worship where there is or can be no publike 2. For this also we have proved to be Morall-Naturall and necessary to Religion that there be such determinations of sufficient Time for all men 3. Even themselves at times and by fits make it Morall-Naturall in the fourth Commandement to have and observe sufficient Times determined 4. And is it now a manifest contradiction to say a Commandement is Morall-Naturall that is necessary to all men and yet that if there be no publike worship a man is free as one of them expresly speaks Can the neglect of others free me from a Morall Commandement totally We say totally for they make this publike worship the whole Morality of the fourth Commandement Againe is there any other Commandement of the Decalogue from which any man can at any time be said to be totally free Father or Mother may dye But there are other superiours still alive or even inferiours to whom the fifth Commandement continually binds to afford some honour and so of the rest Again Morall Naturall is by themselves described to be universall and perpetuall How is this so if the command extend to no more but that which is neither universall nor perpetuall Not universall because not to servants at all if their Masters order otherwise and will not let them forbeare work Not perpetuall when there may all the Time he is in such a Country a Captive be no publique worship with in his reach But such contradictions men must needs run into that leave the roade-way of the Scriptures the Kings high way the way of Gods Commandements the Royall Law as Saint Iames calls it Iam. 2.9 to follow the by-paths of their own or other mens devisings And as for that one of them sayes That because Sunday hath been established used in the Christian Church for aday of divine service Prim. a man namely in a pagan country ought to apply himself privately to religious exercises with greater assiduity then on other dayes We desire him to satisfy us whether by the words he ought he meanes that he ought in conscience as a necessary duty of Religion he ought in obedience to the Morall Naturall law of God for having and observing a determinate Time to do thus though his Pagan Governour Master or Prince forbid him and to keep him from it set him all day long to some hard bodily labour and that from weeke to weeke allowing him neither that day not any other for his devotions and private exercises of Religion If he say no this is not his meaning as not thinking it reasonable to put a poor captive to venture upon the rage of his prophane Master or Governour Then his answer is but a collusion and nothing at all to the purpose of our case If he say yes he ought to do so and venture to suffer for it though not the whole of the day but only some part of it we reply 1. Who shall determine how much of the day If he will take but our Churches Homily of the place and Time of Prayer he will find the whole day called for If the Canons of 1603. there is little lesse If he take but even the practise of any Christian Church in the World even during the Publike Worship Yet 2. this is more then he shall be allowed by his Pagan Superiours and so must resolve to endure sufferings even to extremity perhaps for it And in this case is not here a very goodly ground of encouragement to suffer upon The Churches establishment or usage of a day Whereas when we urge the Commandement of God it is usually by our disputers thought most unreasonable to lay such a yoke upon poor Christian captives And therefore we remember not that they ever durst any of them to put any conscience upon sufferings in their way for their sufficient Time or even their Publique Worship Morall Naturall and the Churches determination of either But we must needs professe for our parts that we dare do no other for a weekely Sabbath and the Lords day particularly as determined by God And whatever they think of this hazard or choise and that our Doctrine thrusts such poor captives into miserable straites That either they must sin against God in breaking the Sabbath or provoke their ungodly superiours desperately against them by keeping to it We cannot but say that we esteeme such captives happy rather that have the doctrine of the Sabbath in their hearts to warrant their sufferings much more then such who according to their opinion should think they were bound by their captivity and the Command of obeying their Governours though Pagans and profane to keep no fourth Commandement at all no Sabbath at all nor ordinarily sufficient Time for Gods Solemne Worship even solitarily and the takeing speciall care of their own soules good And if ever it should be our lot
say of that particular Day but not of the Continuance and Frequencie of one Day in seven for the chiefe Time Of which we have already intimated faire Reasons some and shall handle it fully in its proper place And withall they find a designation in Gods word in the New Testament of a new Day to Christians which Day also by the former Arguments of the Determinations belonging to God and not to men the Pagans those that are yet out of the Church are bound to yield to as soon as they know it out of Gods word And therefore 3. Also that Church that hath the Word particularly written for them are bound to the determinations therein exprest both for the chiefe Time necessary and sufficient for Continuance and Frequencie which is one whole Day in seven according to the fourth Commandement and for the particular Day which is the first Day of the week the Lords Day according to the New Testament We proceed to another Argument And come more pressely to oppose the Churches authority in this Determination XXIV A caution premised And if herein we shall seem by some Arguments to shake the authority the Church is esteemed to have in other things or to favour the authority which is challenged by some to belong to particular Churches or Congregations We desire not to be mistaken For as we shall argue nothing upon this occasion but what we esteeme to be both true and necessary to secure fully this mainest concernment of Religion about the Determination of this chiefe Time for Gods honour and the good of all mens soules So to prevent all causelesse suspitions we professe before-hand fully and freely 1. That we neither take the authority of the Church to reside chiefly in particular Congregations though somewhat more we believe belongs to the Ministers of particular Congregations then they have in some places been suffered to exercise much lesse that all the people have the rule in their hands as the Separatists say and least of all to take in women also as the Anabaptists doe Though in the point in controversie we must needs assert the authority to determine this chiefe Time for Religion rather to belong to every particular Church or Congregation for themselves then to any superior Governments or Governours to determine it for them As we have already argued that it rather belongs to every man and woman single for themselves then to any number of men for all the rest Therefore againe we professe that in those matters wherein the Church hath authority the authority is in the Church-Governours not in the whole body and greater authority in superior Governments as in Synods Provinciall and Nationall together with the authority of the Christian Magistrate most of all in Generall Councels or such a Councell as is of many Christian Nations together called by the consent of Christian Princes and States 2. That we are perswaded the Governours of the Church have some authority even legislative in some matters as far as the Scripture-rules admit namely That all things be done to edification and decently and in order and with charity and which may make for peace that is in matters indifferent as they are commonly called in things wherein God hath not determined this way or that way precisely and so are matters of smaller concernment which may admit of variation in divers Churches at the same time and in the same Church at divers times and wherein the main concernments of Religion Gods honour and the soules good or even mens outward bodily necessities are not prejudiced as they may be on either hand undeniably by an unnecessary or unsufficient determination of the Time we are speaking of These things thus cautioned we proceed to our Arguments which will be numerous and we suppose waighty every one of them whereby we shall evince both the falsenesse of our Adversaries assertion of the Churches authority in this matter as also discover unto the observant Reader how negligently and carelesly they have hitherto handled this point about the determination of this necessary-sufficient-chiefe Time for Religion by the Churches authority as if they had had to do with men that would take their dictates for oracles and never require satisfaction in most important difficulties which attend their Positions and Conclusions Our next Argument is this XXV Arg. 2. The Church cannot make Time necessary to Religion If the Church have authority to determine unto its members the necessary and ordinarily sufficient chiefe Time for Religion then it hath authority to make that Time necessary to Religion by vertue of its determination which was not necessary before us determination But the Church hath not authority to make that Time necessary to Religion by vertue of its determination which was not necessary before us determination Ergo the Church hath not authority to determine to its members the necessary ordinarily sufficient and chiefe Time for Religion The Consequence cannot justly be rejected For the authority we are disputing about is a legislative authority and that concerning a Time necessary for Religion which authority God had unquestionably in His hands of old and whatsoever Time He determined was necessary unto Religion even by vertue of His determination Now we say we are disputing of this authority Whether this be put over to the Church or not because such a determination must be as we have shewed of a Time necessary unto Religion Therefore if the Church have the authority to determine this Time to make this determination It hath authority to make that necessary by vertue of its determination which before its determination was not necessary For if it were necessary before then the Church doth not make the determination or exercise a legislative authority but only doe a prudentiall act or ministeriall to declare and preach to its members what Time God in Nature or Scripture hath made necessary not determining we say any thing by vertue of any authority given to it in that case The Antecedent is no lesse certaine divers wayes 1. Because if the Church could make a Time necessary which was not before necessary by vertue of its determination then it could make any Time it should determine necessary by vertue of its determination for A quatenus ad omus valet consequentia the authority To the purpose of this Antecedent See hereafter a distinct Argument proving those Times only necessary to Religion which Gâ—d himselfe appoints Sect. 62. and so the vertue of it being the same in one as in another And then not only one whole Day in a Week which is so burdensome to our Adversaries even to thinke of should be necessary if the Church should determine it but even two whole Dayes in a Week or three whole Dayes two whole Dayes still together or three or any other proportion or number that they should thinke good to determine should be necessary to Religion which all men would confesse to be absurd Therefore it remaines that the
is now no Times necessary to Religion And so in stead of answering our Argument which proceeds on that supposition they wholly pervert the state of the question now between us 2. That this Assertion of theirs is expresly contradictory as we conceive to their own Tenets so often set down in their Books That some sufficient Times a Day or Dayes to be observed and even determined for Religion is Morall-Naturall that is necessary to Religion for all men by the Law of Nature How they will reconcile these two let them consider till we have leisure to speak more of it in the promised place LXIV A Question answered If any now ask What Commandement we mean all this while within whose generall meaning this is which we have spoken of We answer 1. If we could not assigne directly and certainly the particular Commandement yet would the thing upon the foregoing grounds be no lesse certaine There being divers other matters which are undoubtedly within the Decalogue about which Divines differ in what Commandement they are as appeares by comparing the Expositions of the Commandements in almost any two Authors 2. Yet we say that for our parts we suppose That this is properly belonging to the fourth Commandement and is indeed the whole and entire generall meaning thereof The words proclaime That the object of the Commandement is Time necessary for Religion and Gods honour And therefore we are perswaded that the generall meaning and scope of it is as we have exprest That those Times and those only should be observed as necessarie to Religion which God himselfe appoints And so though we prove as we doubt not but we shall in the next Part That the words of the 4 th Commandement are only for one whole Day in seven and not for the particular Day of the seven last or first Yet the particular Day both of old the seventh in order from the creation and now the first of the seven come within the compasse of the fourth Commandement within this generall meaning because they were appointed by God though elsewhere and not in the formall words of the Commandement And so also the other Jewish Festivals appointed by God shall properly belong to the same fourth Commandement falling under the generall meaning mentioned And indeed they are usually by Divines reduced thither Who yet can no wayes defend their assigning them to that predicament or place if this be not assigned to be the generall meaning of the fourth Commandement 3. Yet if any will not admit this then we say we know not how they will be able to deny but that this is Though not the whole yet a part of the generall meaning of the second Commandement Which under the prohibition of Worshipping God by an Image and promise of a blessing to them that keepe His Commandements namely that Worship Him with that Worship that He hath commanded carries this generall meaning certainly That God should be Worshipped with those things and actions and those only which Himselfe hath appointed And so as under this all the Ceremoniall Worship of Old Sacrifices and other Rites and Lawes belonging to Gods Worship and our two Sacraments now are comprised and so the prohibition of all superstition and will-worship invented by men by the usuall vote of Divines and cannot indeed come properly under any other So the observation of any Times as necessary to Religion and Gods Worship and of those Times and those only as so necessary which God Himselfe appoints must needs fall under the same Generall meaning of the second Commandement if it belong not peculiarly to the fourth as was said before And perhaps how ever if an exact inquiry be made into the Latitudes of the Commandements of the first Table they will all be found in an subordination the latter more particular then the former and partly at least included in it Undoubtedly the first concludes with in it the three latter even all the second Table also and we thinke the second contains some part of the third and fourth also and againe that the third doth containe part of the fourth namely the manner of the observation of the holy Time that it be not in vaine c. But we leave this Notion to the juditious Readers consideration and maintaine our Argument sufficiently without it whether the generall Law about Time we are now scanning be in the fourth or part of the second or even belong to the first as so much as is Morall Naturall difinitely concerning Time for Religion we have formerly asserted to be within the first Commandement still as long as it is within the Decalogue our cause is safe And if it be referred to the second Commandement then we shall have gained this particular advantage certainely and clearly though we suppose we shall anon prove it will follow from any of the rest of the Commandements of the first Table within which it unquestionably comes That then the necessary Times of Religion and Gods Worship are not meerly circumstances or adjuncts of Worship but proporly parts of Worship and are to be observed as parts of Worship as all other specialties of the second Commandement are But we must now proceed to another Argument in our present businesse Thus we frame it LXV Arg 2. All Time is Gods to dispose of If all Time is Gods and none mens owne for worldly businesse but by Gods indulgence Then the determination of the necessary sufficient chiefe solemne Time for Religion cannot belong to men but it is Gods owne peculiar But all Time is Gods and none mens owne for worldly businesse but by Gods indulgence Ergo The determination of the necessary sufficient chiefe solemne Time for Religion cannot belong to men but is Gods peculiar The Antecedent cannot reasonably be denied by any conscience that acknowledges God the Creatour of all men and all Time and so the undoubted and absolute Soveraigne and Lord of all and that considers that even the most necessary worldly Times as for sleeping eating and the like are no otherwise Ours but by His indulgence granted indeed in Nature ordinarily and so manifested sufficiently by the Light of Nature Yet can it not be denied but even these Times are still subject to His pleasure which may make exceptions against them as indeed He sundry times doth enjoyning men as we formerly noted by His providence and by generall Rules of His Word to watch whole Nights and Dayes and to Fast likewise in Religious references to Him and their owne and others soules to performe solemne and extraordinary Duties of piety and charity and sometimes even with respect to the bodily lives and comforts of themselves or others Moreover it cannot againe be denied but if it pleased Him He might command men altother to forbeare their meat and waite upon Him for a miraculous preservation like that of Moses and Elias and our blessed Saviour for whole forty Dayes and forty Nights together and as it shall be with us all
eternally in Heaven and even appoint men to die for very want of meat or sleepe rather then intermit or interrupt their solemne attendances upon Him So that it is every way cleare That no Time at all is ours for any worldly businesse but by Gods indulgence which is our Antecedent of the present argument Now for the Consequence that thence it followes LXVI Confirmed by 4 reasons That the determination of the necessary sufficient chiefe solemne Time for Religion is Gods owne peculiar and belongs not to men This we suppose will be manifest by considering 1. That the determination of this Time for Religion doth in the Nature of it carry along an allotment of the residue of mens Time mianly for worldly businesses We say mainly because still according to what hath been before discoursed God in the very Law of Nature calls for some Times every Day even out of the Work-dayes besides all extraordinary Times for Religion but the determination of the chiefe Time for Religion being set the residue is mainly for worldly businesses even allotted to them by that very determination of such Time as sufficient ordinarily for the chiefe Time to Religion 2. Therefore to ascribe to men the determination of this chiefe sufficient Time to Religion is to ascribe to them the allotment of their owne Time for worldly businesses As contrarily to ascribe to God the allotment of mens Times for their worldly businesses is to ascribe to Him the determination of this sufficient chiefe Time for Religion 3. Now that it is not in men but in God not only originally which the Adversaries cannot deny though perhaps they thinke not enough of it nor speake enough of it but also Practically to allot to men the main Time for their worldly businesses whether they be Inferiours or Superiours Pagans or Christians worldly or godly may be made good by foure Demonstrations as we conceive them to be drawne from the Light both of Nature and Scripture Although we cannot here forbeare to say and referre to the Readers to judge what cause we have for it That our disputers in this whole controversie about religious Time seeme absolutely to be of the mind that however all Time be originally Gods and He may still challenge what He pleases by an expresse Law Yet in practise He hath rather given over Time into mens hands and made all Time ours rather then His owne except only what He challenged from the Jews by expresse Law even from the beginning of the world and so since the Gospel referring to men the superiours at least among them the allotment of their owne Times for their worldly businesses and consequently they to allot to Him back againe and to their soules some pittances to be spent in religious Duties according to their affections and discretions there being only Generall remembrances and Rules in Scriptures of not neglecting God and their Soules but none obligatory descending to particular proportions dividing betweene worldly businesses and Religion Now this kind of making all Time ours chiefely and principally for worldly businesses We take to be their capitall and fundamentall Errour in the whole dispute about the Sabbath and Lords-day And cannot sufficiently wonder how it should settle in the minds of considerate Divines But the greatnesse of the Errour of this conceit we hope to represent to all Readers and even to our disputers owne consciences by these foure Arguments following LXVII 1. Otherwise no Time should be Gods but by mans indulgence 1. Is not this to reduce all Time from being Gods originally and none ours for worldly businesse but by His indulgence to no Time being Gods practically but by mens indulgence as we may say And againe all inferiours Times for their Soules to be neither at Gods appointment nor their owne dispose but at their superiours how prophane and godlesse so ever and by their indulgence Which although we grant that if God had any where said in His Word expresly or by undeniable consequence I will leave all Times to you and so I did before Moses his Time to all mankind There had been no reasoning against it nor finding fault with it Yet without any such syllable or shadow either in the New or Old Testament of leave and Generall indulgence from God to conceit and conclude thus Our Times to be generally ours We cannot but judge a high presumption not paralelled by any child or servant among men towards their Masters or Parents who further then they can pleade their superiours allowance of such Times for themselves dare not challenge any Dayes or Houres as theirs and much lesse the principall of their Time to be their owne and their attendances on their superiours to be but when and how long and how often they themselves who are inferiours doe or shall appoint or tender voluntarily Even retainers though no ordinary servants have some set Times by their superiours appointment to present themselves and all is not meerly at their discretion And we are sure we are or should be more then retainers to God 2. LXVIII 2. Else man should be his owne end even in worldly respects To assert Time to be generally Ours without expresse generall indulgence from God for worldly businesses is it not to savour too strongly of Making man even in worldly respects and as imployed in worldly businesses the principall end of man that is man himselfe to be the end of his owne being even in an earthly consideration and not God And againe superiours among men to be the principall end of their inferiours being and not God much lesse the souls of the one or the other which are poore contemptible things and very seldome mentioned by our disputers in all their discourses about necessary and sufficient Times and so Religion Gods Honour and mens Soules as meane and secondary things of an inferiour Nature to have no other Times then what men can spare or determine to spare from their worldly businesses and pleasures c And so notwithstanding that God tooke an other order with His Jewish Church exacting from them for Himselfe and their soules together a weekely Sabbath besides sundry other Times Yet to imply there was no need of His doing any such thing either before or since Notwithstanding mans fall and all mens corruption even under the Gospel and their misdevotion to Religion and their owne and others soules good but all Times to be referred to men wholly to give backe what they should thinke fit unto Religion like a poore secondary inferiour indifferent matter as we said before Which how repugnant it is to the high honour of Almighty God our Soveraigne Lord and Creatour and to the welfare and dignity of mens eternall Soules We dare appeale to the very Light of Nature even before a Pagan Judge deliberately pronouncing and according to those undeniable principles of Gods Soveraignty and the Soules immortality LXIX 3. Scripture seemes to leave very little to mens worldly businesses
unwise and unhappy as to forfeit by our forsaking the doctrine or practise of this Day of blessing as we there said And now the errour imputed by the Author Sol. 7. quoted in the objection will fall upon himselfe who can no way make good his owne assertions of the Holy observation of the Lords day the Sabbath unlesse he grant all actions words and even thoughts meerly humane which are not necessary for of necessities we have as all agree granted reservations to be sinnes so farre forth For that this were to take so much how little soever from God whose Day it altogether is and from the soule for whose good it is to bestow it and that we say unnecessarily upon the World and a mans selfe in earthly respects And then also how shall the magnificent promise be fulfilled to those that allow not God the whole of His owne twice called holy Day We would not have toucht this slip of so reverend an Authors pen but that we have met with it objected against us and his testimony against us might sway with others if we had wholly passed it over in silence But now we are perswaded we have made good this text also for the securing of happy blessing both personall and nationall to the observers of Gods determined chiefe solemne Time or Sabbath And so our whole Argument taken from His indulgence of the Time for our worldly businesses And so we passe on to some speciall Arguments LXXV God must determine the particular day Arg. 1. for Gods determination of the particular day all time and dayes are his none ours but by his indulgence vindicating the determination of the particular Day for the chiefe solemne Time as well as the chiefe Time it selfe But in a very few words in comparison of our former great length Thus we reason If all Time be Gods and none ours for worldly imployments but by His indulgence Then the particular Day or Dayes for the chiefe Time to Religion belongs to Gods peculiar determination and not to mens But all Time is Gods and none ours for worldly imployments but by His indulgence Ergo The particular Day or Dayes for the chiefe Time to Religion belongs to Gods peculiar determination and not to mens The Antecedent cannot be denyed and hath been sufficiently illustrated in the foregoing Parallel Argument The Consequence of this may also be cleared If we consider 1. That how ever this be no such matter of importance in Religion in the essentiall part of it as the former was yet even this concernes in some sort the Soveraignity of God so far as we can conceive of it Unlesse He had fully and clearely exprest himselfe which we no where find in His Word to have put over the determination of this Particularity to men 2. That an indulgence to men of so much Time so often for their worldly imployments as of sixe Dayes in seven doth not yet in the nature of it allow them to be their own Carvers in the particular Dayes But they must wait upon Gods particular allowance of the particular Dayes before they may presume to imploy any of them at all to their own worldly occasions The order as well as the proportion is in Gods hand originally and He puts not the disposition of that out of His hand without an expresse declaration of so much particularly or at least generally As Lawyers say of the King that He passes away none of his rights in any grant by doubtfull and ambiguous words If but a master say to his servant or scholar or a parent to his child I will allow you so many houres for your selfe your own businesse or sport c. and so much Time you shall attend your booke and my businesse this Day or any Day Will any conclude that such servant scholar or child may take those houres to himselfe when he lists himselfe though he should attend on this master or parent the rest of the Time For this would shew that himselfe rather then his superior were the Lord and commander of his Time and so be an act of presumption as if also his superior were rather beholden to him for affording to give such attendance upon him at all then he to his superior for his indulgence of so much Time when he could have challenged none at all all being his superiors none his own for his private occasions Let this be thought upon and it cannot well be denyed but it is a proper peece of soveraigntie even of all superioritie to retaine the appointment of the particular Times for the chiefe attendance of inferiors upon them in their own hands and a part of the naturall homage such owe to their superiors to depend upon their expresse pleasure for the particularities of the chiefe Times of such attendance as well as for the proportion of such Times A Lord even of a Manour uses to reserve this authority in his own hands That his Courts when all his homagers shall be bound to doe their suit and service to him shall be at his calling and not at the Tenants pleasure either extraordinarily or ordinarily How much more is this a Royaltie beseeming the LORD-Paramount of Heaven Earth We conclude then this Argument with this admonition That our Disputers would but root out that pernicious thought which we feare they are deeply tainted with That Time is now rather our own than Gods And then we make no doubt but they will readily yield both the chiefe Time for His Worship and the particular Dayes for it to belong eternally to His determination and all disputes between them and us will suddenly be at an end We confirme this Argument by a second LXXVI Arg. 2. Upon that determination depends Gods blessing neere of kin to the former sutable also to our foregoing discourses for the chiefe Time If we stand in need of a Blessing from God upon the proportion of Time which we observe for the sufficient chiefe Time for Religion Then the determination of the very particular Day belongs to God peculiarly and not to men But we stand in need of a Blessing from God upon the proportion of Time which we observe for the sufficient chiefe Time for Religion Ergo The determination of the very particular Day belongs to God peculiarly and not to men The Antecedent hath been sufficiently confirmed before The Consequence may be proved by considering 1. That the Proportion cannot be regularly observed but by the determination of a particular Day for it 2. That men have no power to annexe Gods blessing to any determination of theirs That comes freely from Gods own will and pleasure from His meere grace which men cannot so much as know without He reveale it himselfe by way of Promise or Covenant which He doth to His own ordinances but no where to mens ordinances that is to any such determinations of men as are intended obligatory to others N. B. or for any permanencie We adde this
Question the Anabaptists and they and we are all agreed They have no Adversary in this Cause But yet this is nothing For they may as well say this of all Times and Dayes under the Law as under the Gospel That all were materially equall and in themselves considered By the Sun-rising or setting no Theologicall difference appeared in any of them no more than now Here then lies no scruple Ames Medal Theol. lib. 2. c. 15 sect 50.53 2. It is also granted That the Church may set apart some Times and Dayes for publike Worship But with some limitations before insinuated 1. That they be not accounted as necessary to Religion or as essentiall parts of Gods Worship 2. That they be not esteemed and used as properly Holy so farre that it should be unlawfull to change them or to imploy them in any but sacred uses 3. Lastly that they be not esteemed as efficacious meanes of Holinesse and Blessing in reference to the particular Times Dayes or Houres to the observers of them But in this sense againe nor we nor the Anabaptists we thinke will much contend with them For the Anabaptists granting a publike Worship by Assemblies must needs confesse That there must be some Times or Dayes set apart for orders sake to that use and that every one may know when to joyne with the publike Assemblies B. of E. p. 132. Yea we are told that some of them did judaize and kept the Saturday-Sabbath as instituted of old by Divine authority and not the Sunday as being in their opinion and our disputers too but of humane institution There was therefore no reason to quarrell with the Anabaptists concerning the inequallity of Dayes if this be all the difference Rather it seemes the Anabaptists were offended at this that those Dayes which man only had instituted were called Holy dayes and observed as they conceited in that manner and with that opinion of Holinesse c. as those of Gods institution were to be observed 3. Nor is there any question made by any side Whether Divine institution alone doe not make any Times this or that particular Day or Houre properly Holy and necessary to Religion For this is granted there were some Dayes so made Holy under the Law And the reason is the same under the Gospel If God institute or perpetuate any 2. Our dissent Our opinion explained 4. But herein as we conceive lies the businesse and difference betweene us That we say All Times under the Gospel are not equall in reference to Religion But that some Times in the severall respects of Time some expresse and definite Continuances some expresse and definite Frequencies or Revolutions and some expresse and definite Seasons or particular Dayes are necessary to Religion and properly Holy so as they may not be changed abrogated or otherwise imployed by man and so necessary above others in sensu composito not by a Physicall necessity of ordinary nature but by a Theologicall necessity Consentancum est rationi naturali vel potius moraliter necessarium est ut fasti sint dice Suarez lib. 2. de Relig c. 2. or Ethicall and Morall as some other besides us have expressed themselves And that so it should be sin in all men except in the cases of reservation admitted by God to interrupt solemne Times not to observe those particular Times and Dayes which is not to be said of other Dayes and Times Our disputers contrarily do maintaine That no expresse or definite Continuances or expresse and definite Revolutions or expresse and definite particular Dayes 3. The contrary opinion explained are so necessary to Religion as that all men or all Christians should be guilty of sin for the in observation of them more then of others This we say is that which many of their reasonings apparantly tend unto and which they must meane if they understand themselves Also we cannot deny but that at other times they say that which will not stand with this as we shall even here by and by shew them But we cannot help that if they contradict themselves as they doe in more things than one but only by shewing it them and our Reasons on the one side As we shall here now doe for our Assertions to win them fully to them if it may be We say then for the confirmation of our Position IV. Confirmations of our Assertion Arg. 1. Nature determines a whole day at least once Ergo. and refuting of theirs 1. If the Law of Nature determine at least once in every mans life a whole Dayes continuance expresly as necessary to be altogether spent in Religion as we have argued in the ninth Chapter then is not all Time equall under the Gospel in respect of Continuance for Religion No other proportion will satisfie the Law of Nature no not two or three Halfe-Dayes in stead of one whole Day And so this Continuance of a whole Day may not by man be abrogated altered or alienated and is more properly Holy than any other Continuance of Time for Religion that is than any other that is lesse For greater there can be none in Nature as hath been shewed 2. If the Law of Nature determines for every Work-day of a mans life at least a double Frequencie of attendance upon God V. Arg. 2. Nature determines for twice every day Ergo. as necessary unto all men which we have also argued in the forenoted place Then is not all Number or Frequencie of Times equall in Religion Or all Times equall in respect of an expresse Frequencie or Revolution so often Halfe the Day spent in Religion will not suffice to discharge from the second due attendance nor ten times upon the Day before or the Day after compensate for that neglect Because the Continuance being not here determined the Service may be so suddenly dispatcht as nothing but want of Will and Devotion can be assigned as the cause of not tendring that double proportion on the most busie Day that any man hath in his whole life VI. Arg. 3. Nature requires a determination for Continuance and Frequencie Ergo. 3. If the Law of Nature require any determination of Time at all for Continuance and Frequencie jointly as we have also proved at large and all our Adversaries also acknowledge under the termes of a Sufficient Time to be Morall-Naturall Then whosoever be the determiner of this sufficient Time or whatever the proportions be though but an houre in a yeere yet is not all Time equall in Religion under the Gospel for Continuance and Frequencie both For this houre in a yeere is necessary to Religion and so properly holy and unchangeable by man who may not take a shorter Continuance or lesse Frequencie because this is necessary not a longer Continuance and greater Frequencie because this is sufficient for the chiefe Time lesse and seldomer being against the Law of Nature which cannot be said of other Continuancies and Frequencies more large Yet againe more and
say there is no such thing to be affirmed of the proportion of Place in any of the dimensions or all of them or of the Vbi of Place where one waits upon God in it selfe considered and in reference to a mans owne particular devotion in solitary worship or even to domesticke or publike worship after the bodily conveniences forenoted be satisfied A little low narrow closet is equall to a large high wide roome And the open field of many miles long and broad which hath no limit but the aire within the reach of the eye on any side nor no other covering or bound of height but the Canopy of Heaven is equall to either And a cave or grot under ground equall to them all and none of them more or lesse conducible toward Religion then other Time therefore and Place are not equall circumstances in Religion But this must be shewed more particularly 2. By observation of any ones progresse in Learning XXVII 2. Proficiencie in Religion argues a longer Time imployed nothing of Place or Religion above another of equall capacitie and other helps A man may certainly judge even without being told that the best Proficient hath imployed at least indeterminately larger proportions of Time for Continuance or Frequencie or both toward Learning and Religion than the other who is behind-hand But who can say so of Place Who can judge whether he hath been in a wide roome or a straight within the house or in the field in a Church or besides the very High Altar as the language hath been of late and the devotions of some even where-ever they have travelled He had need be a Prophet that could tell where such an one had prayed or read for it can never be gathered from his Pietie gotten or not gotten Therefore againe Time and Place are not equall circumstances in Religion 3. The like is evident XXVIII 3. Longer Time imployed argues greater proficiencie not so Place in judging of proficiencie in Religion or Learning other things being equall by the Proportion of Time spent and observed toward it Who so hath observed most and oftnest Time may infallibly be judged to have advanced more than he that hath observed lesse and seldomer And againe a man may by the like reason certainly foretell without a Prophetick spirit That he that observes two houres for anothers one and so proportionably a greater Continuance and Frequencie remarkably will make a remarkable benefit above the other answerable to his Time But can any man so judge or so foretell by the Place the Roome where a man studies or prayes or the like If he would offer to speake so superstitiously of a Church or Chancell or the very High Altar yet rationally he cannot neither will the event or examination credit his confidence Therefore still Time and Place are not equall circumstances in Religion XXIX 4. A longer Time imployed voluntarily argues greater affections to Religion No place doth so 4. A mans imploying voluntarily and indeterminately much or little often or seldome Time upon study or devotion God and his soule is a cleare demonstration supposing no accidentall hindrances of his greater and earnester affections than another mans that doth otherwise and that other mans sleight and faint affection to spirituall things But doth the Place a man is in or goes to shew any such thing unlesse that it declare a care of being free from accidentall hindrances for which sometimes a wide field is the best securitie Or of having accidentall helps as in a Librarie or the like And yet in that Field or Librarie a man may be idle and sleight and heartlesse even scarce pray or study at all though that were his errand thither But so it is not if a man observe Time For then he cannot but pray and the like and continue his affection in some sort Or else he altogether loses his Time and observes it not Againe then we say Much Time imployed in Religion demonstrates beyond deniall much devotion and affection to it And little proclaimes it to be little And so often or seldome But what doth the largenesse of the Place commend or the narrownesse disparage What doth the frequent returne to the same Place or the change of Place discover of a godly disposition or a worldly Againe then Time and Place are not equall circumstances in Religion XXX 5. There is wisdome in redeeming Time to Religion not Place 5. He is a wise man that orders his Time aright for his most important businesses as Study to a Scholar Religion to a Christian that though he could not determine the Proportion before-hand yet redeemes Time with the greatest largenesse that may be for these things for Continuance and Frequencie both But what wisedome is there or can there be about the largenesse or frequent reiteration of Place unlesse meerly accidentall Or can a man be properly said to redeeme Place that is more quantity and roome for study or devotion The Philosopher said of old Solius Temporis honesta est avaritia It is only commendable to be covetous of Time of large proportions of it to redeeme it and imploy it to the most usefull and important purposes The very Sentence excludes covetise of Place and largenesse of that or any thing of it Reason and Religion say the same Perpetually then the Conclusion is to be repeated Time and Place are not equall circumstances in Religion The evidence of this will yet be more cleare if we come to compare determinate Time solemne consecrated Time with determinate or consecrated Place toward Religion the profit and necessity of either generally and particularly both with reference to Solitary Worship and Conjoyned whether Domestick or Ecclesiastick Which will afford us many more differences For to begin with the generall XXXI 6. A Time determinate is morall-naturall So is not Place 6. A determinate Time for Religion is required by the Law of Nature And the Law of Nature doth at least initially determine an expresse Continuance and Frequencie both that it may be no lesse nor no seldomer as we have formerly argued Also without a Sufficient Time determined for all men We have proved from the Light of Nature That Religion cannot stand among all men We put all these together for brevity sake But is there any such thing in reference to Place A determinate Place That there should be a Law of Nature Theologicall not Physicall commanding a determinate set Place for Religion for any mans single and solitary Worship or for Domestick or even for Ecclesiastick What Religious morall necessity can there be in it Since we saw before There is not cannot be any substantiall profit toward Religion in the proportions or reiterations or variations of Places One roome is as good as another and no better and an open place as good as a closed roome and no better Pauls Crosse and Pauls Church are equall Norwich Green-yard and the Cathedrall Also when men goe about to build a
Religion 17. As all Time is Gods and none ours for worldly businesse XLII 17. All Time is Gods all Places are ours but by his indulgence And indulgence of his we have none that we can securely challenge sufficient for worldly occasions but the six Dayes in a weeke mentioned in the fourth Commandement which indulgence cannot be perpetuated without the perpetuating also and first of the command of one Day of seven for God and Religion So that without this Commandement and indulgence we trespasse upon God continually in following our worldly businesses But as for Place though the whole earth be Gods yet in expresse termes He hath given it to the children of men Psal 115. by a generall indulgence Neither calls for any of it back under the New Testament as he did a little spot for typicall use of old any place is convenient for so many bodyes serving all the necessary turnes for Religion And so there is no Trespasse upon God in point of Place if there be but an observation of his appointed Times in any Place Whence still the same conclusion rises Time and Place are not equall Circumstances in Religion 18. Mens soules need a singular blessing XLIII 18. There needs a blessing to make sufficient not so for place to make any Time lesse then all sufficient for their soules which have so manifold necessities and are so infinitely more worth then all bodily occasions Which blessing as none but God can bestow so is there no ground to expect it but to his own appointments and determinations And such blessing He annexed to His determinations of Time Gen. 2. and Exod. 20. But there being no influence of Place into the soul any Place is sufficient which is sufficient for the bodyes convenience And so no blessing is to be expected with relation to the Place But only to the meeting and to the observation of the Time so appointed by God neither did God ever blesse any Place for Religion but only typically In this then also Time and Place are not equall Circumstances in Religion XLIV 19. The necessary Time for Religion is properly holy so is not any Place 19. The Necessary Time for Religion is properly holy and the sufficient Time acceptable to God or else it could not be counted sufficient But no Place is or can be now properly holy or acceptable to God Nor was ever any Place so of old in a morall sense or with reference to Morall Worship But onely typicall The Synagogues are no where called holy Places in Scriptures No not the very court of the Temple where the people meet to pray and heare and the like Neither were they suffered to go at any Time into that holy Place but the Priests only and only the High Priest and but once a yeare into the Holy of Holies on the day of Attonement All to teach the people that all the holinesse and acceptation of service in the Temple was only typicall which when it should cease all holinesse of Places should withall cease and no more acceptation to be expected from the service presented in any Place with reference to the Place or any consecration of it to Religion So though we may now consecrate or set apart Places for Religion as the Centurian a Gentile of his own accord and in love to the Jewish nation as themselves say and not as an act of devotion built them a Synagogue Luke 7.5 Yet can we neither make them Necessary Holy nor Places of acceptation Place and Time therefore are not equall circumstances in Religion XLV 20. The New Testament honours a Time viz. the Lords Day no Place as the Lords house 20. Finally to wind up divers things in a few words The New Testament honours a Time with the glorious title of Gods possession the Lords day which Day for Continuance Frequency and Order may be observed all the world over with but a little difference according to the climates how many millions soever of Christians there be in the world Which joynt serving of God eminently redounds to his great honour and is the greatest exercise of the Communion of Saints upon earth from which no persecution imprisonment or the like can hinder them so long as they have but spirits enough to lift up their soules to God But the New Testament dignifies no Place now with the title of the Lords house His possession Neither can all Christians now because of the Churches amplitude meet in one Place And if any would say all their places of meeting might be of the same proportion all the world over We Answer It is indeed possible in nature but altogether improbable and next to impossible in practise that it should be so without a divine command For it were altogether ridiculous in reason as it would be to have all men weare cloathes of the same bignesse and length Besides this would only be publique Places not domesticke much lesse solitary And again persecution and imprisonment might hinder from using these Once more then Time and Place are not equall circumstances in Religion nor fit to be equally left to men to the Churches determination or any other And so we doubt not but we have sufficiently evinced this assertion as well as the former If any think XLVI The conclusion we have spent too many words about it let him thank our disputers confidence on the contrary side which hath in a sort forced us to it while withall we have given a kind of recapitulation of some principall heads in the foregoing Chapters which some Readers perhaps will not be sorry for We end with this advertisement That if we had listed to make our Selves or our Readers merry in so serious a subject as our generall matter is we would not have wisht for a handsomer subject then this paralelling of Time and Place as equall But we durst not be light in so waighty a cause And now we have a third Corollary to adde That the chiefe Time is a part of worship and not a meere circumstance which will be yet another proofe of its being above Place But this is for the next Chapter CHAP. XII The necessary sufficient chiefe Time for Religion together with the Particular Day for it is a Part of Worship and not a meere Adjunct or Circumstance only I. A third Corollarie The necessary sufficient Time is a part of Worship THis Assertion we conceive to be a necessary Corollarie from our foregoing Discourses Yet is usually denyed even by some who differ not from us in the maine grounds of it Therefore we judge it expedient to be subjoyned and cleared Because also we are perswaded it will not only adde a little more light to some things already laid down but likewise somewhat more awe the Consciences of every one in the point of strict observation of the whole Lords day in a weekly revolution For if men be once fully convinced that not only the performance of such particular