Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	authority_n	family_n	superior_n	1,559	5	13.1315	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78427	Sabbatum redivivum: or The Christian sabbath vindicated; in a full discourse concerning the sabbath, and the Lords day. Wherein, whatsoever hath been written of late for, or against the Christian sabbath, is exactly, but modestly examined: and the perpetuity of a sabbath deduced, from grounds of nature, and religious reason. / By Daniel Cawdrey, and Herbert Palmer: members of the Assembly of Divines. Divided into foure parts. 1. Of the decalogue in generall, and other laws of God, together with the relation of time to religion. 2. Of the fourth commandement of the decalogue in speciall. 3. Of the old sabbath, 4. Of the Lords day, in particular. The first part.; Sabbatum redivivum. Part 1	Cawdrey, Daniel, 1588-1664.; Palmer, Herbert, 1601-1647.	1645 (1645)	Wing C1634; Thomason E280_3; ESTC R200035	350,191	408

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

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

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

rarely He that bestowes much and often Time upon such Duties even Voluntarily and not being Determined to them before hand doth Infallibly love the Duties and he loves them not that having no just hindrance doth not bestow much and often Time upon them even of his own voluntary accord without any Antecedent necessary Determination Also supposing an Equality of Ability and Blessing a man may judge who bestowes most and oftnest Time upon Religion by the increase in knowledge and Piety And who is wisest for his soule and will make best progresse in Piety by observing the Continuance and Frequency of Time Voluntarily bestowed upon God and his Worship So that these two respects of Time the Quamdiu or Continuance and the Quoties or Frequencie are in themselves and in their nature even Indeterminately and Voluntarily applied very Materiall and as we may say Substantiall circumstances to Religion as we said before for learning and such like Civill businesses And much more then if wisely strongly Determined as we shal see afterward But so is not the Quando or season of beginning VI. Not of the Quando unlesse by accident indeterminately and voluntarily For so it is of no efficay nor value toward Religion in its nature Although by accident it may sometimes prove considerable as 1. by hastning or delaying when a mans bodily spirits are in Temper or Distemper Or 2. He may have more or lesse help toward any duty of worship Or 3. The Continuance or Frequent Reiteration of any Duty or Duties may be thereby furthered or hindred Or 4. That he shall gaine or lose altogether an opportunity of performing some particular Duty of Solemne worship to God Such like accidents may commend or discommend possibly the hast or delay of beginning to Worship God at any Season voluntarily but else in it selfe the Quando or Season of beginning indeterminately is of no importance to the glory of God or the good of Soules Neither yet is it any proofe of a mans affection or disaffection to Religion or any Duty of Gods Worship For a man may begin it at this or that Season either out of willingnesse to take in hand the Duty or out of willingnesse to be soon rid of the Duty And he may defer it out of fear of interruption and that he may be freer and fitter for it after a while Or out of unwillingnesse to performe the Duty at all Of which our unhappy Experience affords every man too many instances even in his own heart So that this difference formerly noted in Civill actions between the Quando the Season of beginning and the other two respects the Quamdin or Continuance and the Quoties or Frequency is also clear in Religion That these even Indeterminate are of maine importance and very materiall Circumstances in their Application and the other is of no Validity in it selfe toward Religion and Gods Worship which Notion we shall anon make just use of more then once in convenient place And now we come to our second Consideration of Time in Relation to Religion and the Worship of God VII Solemne Time which we call Solemne Time The nature of which we describe to be That it requires Duties of Worship to attend it that is That whosoever be the Determiner of any of the respects of Time 〈◊〉 doth by his determination oblige and necessitate as far as his Authority reaches to Duties of Religion and Solemne Worship according to the respects of time determined As namely 1. For continuance 1. The Quamdiu or Continuance being Determined and made Solemne as for instance an Houre together it requires or the Determiner by it and for it requires Duties of Worship and of Religion to fill it up viz. wholly And so either 1. Some One duty to be extended to it to all the Time as to pray or read the whole hour long Or 2. Divers Duties to be multiplied for it as Praying Reading Singing or the like which together may be drawne out to the whole length of the Continuance the hour determined 2. For Frequencie 2. So the Quoties or Frequency being Determined and made Solemne as for instance three times a day it requires or the Determiner thereby requires a Reiteration of Duties of Religion and Solemne Worship either 1. The same that were formerly practised as Prayer or Reading Or 2. Others of like Religious Nature Hearing or Teaching others or singing to God as often as the Determined Revolution comes about 3. For the Quando or Season 3. Also the Quando or Season of beginning being Determined and made Solemne as for instance Such a day of the weeke the first day or the last or such an hour it requires or the Determiner accordingly requires at that Season a present performance of some duty of Religion either 1. Any one if there were no expresse mention of this or that particular Duty together with the Determination of the Season Or 2. That particular Duty which was then mentioned if any were so as At such an hour pray On the 14. day of the first Moneth keep the Passeover VIII It is more or lesse Solemne as more or lesse strictly determined This we say is clearly the nature of all Solemne Time that is of all Time Determinate if Antecedently determined either by God or man And all such Determinate Time is properly Solemne and more then Common Time Even though the Determination be but Remisse and but in any one Respect But according as the Determination is more or lesse compleat either in regard of the respects combined or of the Exactnesse of the Determination So the time may be counted more or lesse Solemne And so a Determination of any two of the respects of Time jointly makes it more Solemne then of any one alone and a Determination of all three together more Solemne then of any two Also a strict and punctuall Determination makes it more Solemne in any of the respects or in all then a Remisse Determination doth And a Conclusive Determination yet more Solemne then an Initiall Determination And lastly an Exclusive Determination as much as it may be found or admitted upon any consideration generall or particular of which we shall see somewhat anon makes it most Solemne of all But still it must be remembred in each respect IX It requires Religious duties to attend it That as according to our former discourse Time Indeterminate and Common Time attends naturally upon duties of Religion in as much as it is not possible in nature to performe them at all without such attendance of Time So Duties at least Indeterminate attend Religiously upon Solemne Time in as much as it is not possible in Religion to observe it aright without such attendance of some Duties or other And Duties of Worship are as Necessary Theologically to the observation of Solemne Religious Time as Indeterminate or Common Time is Physically Necessary to the performance of any Duty So that unlesse

in all sorts and not as things may be by his extraordinary grace to some that can have no help from any publique ordinances nor as some extraordinary persons may shift without them Also by Publique VVorship we understand not that which is presented onely in a publique place as in Churches where there is publique and free liberty to serve God without feare or danger of persecution But such Worship as is tendred by an Assembly of Christians of diverse families wherein some Minister or Ministers of God are imployed between God and His People to dispense to them His Word and Sacraments and present to Him their Prayers and Praises in whatsoever place this be in a Church a private house a field a wood a cave a ship or the like So that the terme of Publique relates to the persons and not to the place in this argument The Consequence of which is we suppose sufficiently confirmed before in the generall argument in the necessity of using all ordained and possible meanes of advancing and preserving Religion among all men and the necessity of such a Determination of such Times as are necessary to be observed by reason of mens unwillingnesse and interruptions The Antecndent may certainly be evinced by Gods frequent and earnest charges to His Ministers to preach His VVord and be instant in season and out of season and to His people to assemble themselves together not forsaking the practice of it as the manner of some was and to be swift to heare and not to despise Prophecying telling them that Faith is begotten ordinarily not without hearing and that of a Preacher sent of God for such publike service and that they are blest that wait at the gates of VVisdoms house and at the posts of her doores and the like All which shew that it concernes the Honour of God in such a sort to have His people assemble themselves to worship Him particularly by hearing of His VVord preached to them and accordingly by Prayer and administration of the Sacraments Neither is God sufficiently honoured by such persons as having opportunity of joyning in His Worship in this sort publikely with others restraine themselves constantly within their own families upon what pretence soever But the necessity of this is yet more cleare from the consideration of the good of mens soules which doe extremely stand in need of it In the most families all the world over the abilities of private Christians even of governours of families are not such as will ordinarily suffice to build up themselves and their families in the faith and feare of God without the help of a constant publike Ministery And by reason of their manifold worldly imployments and businesses they have not leisure to apply themselves much and often to study the Scriptures and matters of Religion and Conscience no not for themselves sufficiently and much lesse for others and so cannot but be ignorant of many things and mistake and mis-understand many others even of speciall importance for Gods honour and their own and others salvation which againe calls for as necessary their attendance upon a Publike Ministery whose gifts and studies are distilled for their benefit and whose Sermons cleare truths and urge practice of duties and avoidance of sins and present comforts to them with much more evidence and strength of Divine reason then they could of themselves have lighted upon or by any private helpe usually have attained unto And this hath been so universally acknowledged by all Christians in all Ages and Countries that where there hath been any number of them neer one another they have had their Church-Assemblies or Publike VVorship though forced to be in private houses and even in fields and woods and caves and to observe the times in the nights or in the morning before day to avoid the rage of Persecutours as much as might be and yet chusing rather to hazard the exposing their bodies and bodily substance to their fury if they were surprized as sometimes they were then to neglect such a joint serving of God and hazard their soules for want of such publike ordinances and meanes of Grace Adde hereunto the contrary experience in our Kingdome and Nation that where any as too many in divers places whether poore or rich servants or others upon any considerations whatsoever doe usually neglect the publike assemblies and so come to no Church nor publike Ordinances ordinarily they are either grossely ignorant or profane or both in a word at the best but civill Atheists devoid of any true sense of Religion or regard of God or their soules And so we suppose the first branch concerning Publike Worship is sufficiently confirmed That the ordinary solemne Time for all men must extend to that and determine a convenient Continuance for that But not for that alone but for domestique and family-worship also Which is our second branch now to be confirmed XLVI 2 To Familie Worship That the sufficient Time must be of so large Continuance as to extend also to that and require men that live in Families where they have others to joyne with them in the VVorship to tender such conjoyned VVorship besides the Publike in their severall Families respectively To prove this we resume againe our former Argument in this manner If Religion cannot certainly stand among all men without a convenient space of Continuance frequently observed for Family Worship over and above the Publike Worship Then the chiefe Solemne Time of Worship is not sufficiently determined for all men unlesse the Continuance of it be so largely extented as to require Family Worship over and above the publike But Religion cannot certainly stand among all men without a convenient space of Continuance frequently observed for Family Worship over above the Publike Ergo The chiefe Solemne Time of Worship is not sufficiently determined for all men unlesse the Continuance be so largely extended as to require Family Worship over and above the Publike The Consequence of this Argument is partly confirmed before There needs only this to be added for the clearing of the Necessity of the Determination of such Time to the observation of it That otherwise 1. Men and Women of other Families would interrupt those that were willing to tender such Family Worship oftentimes by visits of respect and complement and by coming to discourse with them about worldly businesses bargaines newes or any thing and they should not be able to avoyd their importunities many times only a tie of a determinate Time upon all sorts may and will suffice to keepe or send away such unnecessary interruptours of Religious Services 2. Covetous or Prophane Governours would else never looke after their Families at all but let them worke or play yea make them Worke after the Publike Worship ended Who yet may be awed to the contrary as much as to any other Duty by a certaine and cleare determination of Time to be imployed in Family Worship as well as Publike 3. Prophane Servants and

ordinarily sufficient ordinary or extraordinary 3. By the Determination of this chiefe Solemne Time as ordinarily sufficient for the chiefe Time we meane that the Determination is onely conclusive that no greater proportion in the whole nor longer Continuance so often nor oftner so much need ordinarily be determined or observed by all men for the chiefe Time of Worship and not that this is to be the only time to be observed which were to make it an exclusive Determination or the only Time to be determined for any of mankind what occasions so ever may be But this is sufficient we say for the chiefe Time in reference 1. To Gods acceptation 2. To the benefit of souls 3. To sober consciences 4. How it belongs not to men but to God security and satisfaction 4. By the Determination not belonging to men but to God for this chiefe Time as also for the particular day of it we meane that all the authority that men have about it is but declarative and obedientiall not legislative or decisive Men have onely to exercise their Wisdomes to find out what Determination God hath made of it in his written word and how much reason there is to acknowledge the wisdome and graciousnesse of Gods Determinations in all the respects And not to set their wits a work to find out of themselves or from any generall grounds of nature or Scripture other Times as necessary and sufficient for this chiefe Time for all men or any other particular day which God hath not appointed Again the Authority that any of mankind have even Princes and Magistrates the Church Synods and Councells is only to cause their inferiours as much as in them lyes to observe together with themselves Gods determination of these Times and not to take upon themselves the Authority of determining any other proportion Continuance or Frequency for the necessary and ordinarily sufficient chiefe solemne Time then God hath Determined to their hands already in His holy Scripture For to God we say this Determination even now belongs and ever did since Time was that is God who is undeniably and originally the soveraigne Lord of all men and times of the times of all men hath reserved to himself as a parcell of his prerogative royal from the worlds beginning to the worlds end the Determination of the chiefe solemne Time for all men necessary and ordinarily sufficient for the chiefe Time and of the particular dayes for it And accordingly these are to be found in His writter word namely an expresse Determination of the chiefe solemne Time for Contiunance and Frequency and a sufficient designation of the particular dayes for it in both ages of the Church II. The question confirmed The question thus stated we shall propound sundry sort of arguments to confirme our position some against mens authority whether taken severally or any number of men together and some expresly for Gods authority Again some concerning all the respects of Time together others concerning the Continuance and Frequency joyntly which make up the chiefe Time and that both in reference to the necessity of so much and so often and to the sufficiency of it for the chiefe Time others concerning either of those respects in speciall the Continuance and the Frequency and finally some which refer specially to the particular dayes And first we begin to oppugne Mens authority generally III. It belongs not to men to determine it the first argument no such authority is given them and to shew that it belongs not to them to determine the chiefe solemne Time of Worship for all men Thus we reason That Authority which neither the law of nature grants unto men nor the Scripture any where expresses or gives the least intimation of is not to be rested on or beleeved in a matter of such importance in Religion as the Determination of this chiefe solemne Time is But neither the law of nature grants nor the Scripture any where expresses or gives the least intimation of any such authority granted unto men to determine the chiefe solemne Time of Worship Ergo Such an authority is not to be rested on or beleeved in a matter of such importance in Religion as this Determination of the chiefe solemne Time is The Major we may easily confirme 1. Hist Sab. part 2. pag. 20. From the words of one of themselves in another case Non credimus quia non legimus But more from the nature of conscience which can have no other rule or ground in matters of importance but either the law of nature or the Scipture which latter indeed alone is so complete a treasury of all the will of God towards us as what is not at least insinuated there is in no wise to be admitted in any matter of importance in Religion whether of beleefe or practise For as much as it containes at least we say by way of insinuation all that the law or light of nature doth or can say toward Religion and having exprest many things more which the light or law of nature is not able to discover or speake to And therefore a Conscience dares lay no waight upon what the Scripture is wholly silent in and much lesse when the law of nature doth not pretend to speake for it neither Now that this Determination of the chiefe solemne Time of Worship for all men is a matter of mainest importance in Religion we suppose we have abundantly shewed in the two former Chapters beyond the deniall of any Conscience unto which we may breefly adde that it is a thing of singular waight in reference both to superiours and inferiours those that may pretend or offer to make this Determination or neglect to make it and those again that obey it being made by others or obey it not For on every hand there is sin unavoydable if we follow not the will of God revealed in nature or in His Word 1. If they take upon them to make this Determination to whom God hath given no such authority they grievously sin to usurpe upon his Prerogative Royall or to usurpe authority not granted them 2. If they neglect to make it to whom God hath granted the Authority they sin also in being wanting to so necessary a duty and businesse of Religion or perhaps also to the rectifying the superstitious conceit of those that think it determined by God when it is not 3. If those that have Authority make it too large in the whole proportion in that they sin in being over burdensome to men and rendring the service of God tedious and irkesome and making men to throw it off for the burdensomnesse of it even beyond that proportion which perhaps they would have been contented to have observed if it had been more moderately appointed 4. If they distribute the proportion too unequally between the Continuance and Frequency here again they sin in prejudicing either Religion by too short continuances or too seldome revolution or worldly businesses over much

prove it and then the fourth Commandement which they like not because it would tie them to a whole Daies continuance would be their only sufficient refuge Therefore also their Reasons are very doubtfully and waveringly propounded And so we esteeme that such an Answer is over ambiguous to be sufficient to satisfie either of our Arguments And if they will hereafter or any for them offer to make an answer definitely and clearely either to the necessitie or sufficiencie of the proportion Let them have but one Day of ten or twenty as necessary and two houres of that Day or nominate those or any other proportions of Frequencie and Continuance as sufficient Whatever they instance in and whether it be well or ill yet will it suffice for our Arguments to justifie them and confirm that the Church hath no absolute or legislative authoritie to determine this chiefe Time necessary and sufficient to Religion But that Nature and Reason or Scripture some or all of these doe before-hand determine the necessitie and sufficiencie of it And that the Churches office herein is no more but of a Cryer or Preacher as our Divines urge against the Papists in point of the Churches authority to determine what Bookes are the Word of God to declare and pronounce and then consequently to use her authority over her members to urge them to the observation of it as much as may be and not at all of a Lawgiver to determine it And thus much we verily beleeve these Arguments have evinced undeniably Which therefore we againe desire our Readers to observe that so the Churches absolute and unlimited authority may be no more urged in this controversie no not in generall and so deceivable termes And then we doubt not but many Readers will soone see a necessity to have recourse to the fourth Commandement as Gods own determination of this necessary and sufficient chiefe Time for Continuance a whole Day for Frequencie one in seven as the only sure ground for consciences to rest upon in so important a matter And that many more not to say all that are not swallowed up with prejudices will be of the same mind when we have expresly discussed whether the Churches wisdome will or can suffice to determine from Nature and Reason and any thing in Scripture besides the precise determination of one Day in seven according to that fourth Commandement the just proportion of necessarie and sufficient Time for Religion Which we shall take to taske ere we make an end of this question in this Chapter In the meane Time we goe on to a fourth Argument If the Church have Authority to determine the chiefe Time for all its Members XXVIII Argument 4. The Church cannot determine Time for family or solitary Worship then it hath Authority to determine the Continuance so laregly to extend beyond the Publike Worship even to take in both domestick Worship where it may be had and specially solitary Worship by every Christian apart before and after the Publike Worship But the Church hath no Authority to determine of Continuance so largely as to extend beyond the publike Worship even to take in both family Worship where it may be had and specially solitary Worship by every Christian apart before and after the publike Worship Ergo The Church hath no Authority to determine the chiefe Time for all its Members The consequence hath beene proved before at large in the former Chapter that the Continuance of the chiefe Time must be so large as not only to allow but to necessitate before and after the publike Worship family Worship also where it may be had and however to necessitate as well as to afford liberty for solitary Worship by every one apart The Antecedent may be thus strengthned 1. It is usually said That the sword nor the keyes meddle not within doores that is Neither the Civill Magistrate nor the Church-governours take upon them to make affirmative Lawes for private families for negative they doe in reference to what they doe among themselves not directly concerning the service of the Church or State And least of all do they meddle with their Time of which every governour of a family is counted Lord and Master or Lady and Mistris for themselves and all under their authority Even when a man is bound by Indentures to teach his apprentise his trade yet not at this Time or that Time or so long together Therefore we find not that any Church or Christian Magistrate though forbidding worke to all even within doores upon such and such Dayes hath yet commanded Parents or Masters to catechise their children and servants within doores on those Dayes precisely or pray with them or examine them what they have learned in publike or any such like Duties of Religion 2. But specially in reference to solitary Worship secret prayers secret thanksgivings secret meditations of the word heard or of any other heavenly and divine matter concerning God and the soule The Church hath no authority to determine any Time which necessarily must be spent in any of these Duties or any other in secret Of which we conceive a double reason 1. Because no authority of man is supposed to reach to that which neither themselves nor any other man living can ever come to know whether it be observed or not Which is the case plainly here No man can know nor all the men in World when I retire my selfe any Day and shut my selfe up in my chamber whether I pray or meditate or performe any other solitary Worship to God or not Unlesse I tell them afterward or speake so loud as that they over-hear me which I am not bound to doe or rather am bound not to doe It is altogether vaine to say no more to determine and command that which no account can be taken of by those that command it or by any man else whether it be obeyed or not 2. But further secret Duties and so Time to be necessarily imployed in them are immediately Duties of conscience even the most inward and spirituall that can be Now no authority of man of the Church or any other reaches immediately to the conscience and the inward and spirituall part of Duties But only the Authority of God alone Here againe the Church or any superiour may give Counsell or declare the will of God about such Duties or such Time to be so imployed But cannot command or determine it Whereas we are speaking of a Time that must be determined of which therefore the Church hath no Authority If it be objected that the Christian Magistrate XXIX An Exception answered or the Church hath authority to appoint a publike Day of Fasting and Humiliation and this to be spent in Religious Duties as well private as publike till the end of the Day and if so why not for the ordinary chiefe solemne Time We Answer in a word Sol. that the Continuance of a publike Fast is before hand determined by God in Scripture

of Ariminum erred about the dinivity of Christ much more may a generall Councell erre about this necessary and sufficient Time Having specially no certaine Rule to goe by as cannot well be denyed and shall be proved fully anon when the fourth Commandement for one Day in seven is made to be out of date And now what certainty have Christians or can they have that there will be no errour Or that there is none in their determination when it is made 4. XL. 4. Whether their votes were free Suppose the determination of the Major part of a generall Councell freely voting be infallible Yet how uncertaine is it whether the votes have beene free Whether the Major part were that way that is delivered for the determination Whether there were no forcing of mens voices by instructions from Princes and States and threatnings and the like We reade of such things in the Acts of Councells And we read also of Canons pretended to be made by the great Councell of Nice for the Popes Supremacy which yet were proved to be foysted and supposititions And what then can or shall secure remote Nations and specially succeeding generations that the proceedings were regular the votes rightly given And this the certaine and infallible decision and determination of the Councell What can doe this latter but a most exact and complete expression in writing authentically sealed and so preserved and after multiplied by copies most carefully examined But for the former we know no security sutable to the stresse that consciences must be put upon often for the observation of the Time as necessary and the satisfaction requisite to make it be acknowledged sufficient 5. Suppose the determination XLI 5. Whether the determination be too strict or too remisse undoubtedly made by the Councell and clearly and fully exprest Yet what uncertainty were Christians yet left unto If by the strictnesse of the determination requiring a large Continuance and often any shall judge that the Major part of the Councell were too precise and carried away with an excesse of zeale and so have made a determination too burdensome to Christians prejudiciall to their Christian liberty and to their worldly businesses and so that they have layd as necessary upon them a proportion unnecessary set aside their authority we would faine know of our Adversaries what such who so judge are likely to doe in point of observation Specially when they are out of sight of those who would censure them for omission Or even what a Nation were bound to doe when their deputies were returned from the Councell with so unnecessary and burdensome a determination of Time to be observed as necessary Againe on the other side If by the slendernesse of the determination requiring but a short Continuance and seldome revolution any shall judge that the Major part of the Councell were too Worldly and carried away with principles of libertinisme and so have made a determination prejudiciall to Religion and unsufficient for Gods Honour and the good of mens soules in reference to the chiefe solemne Time we would faine know againe what is like to be done upon this Or what a Nation were after the Councell bound to do● Shall they or will they or even any particular Churches or persons hold to such an unnecessary or unsufficient determination Or if they should or may make another how was the authority in the generall Councell And againe by what rule shall they make another And if the Nationall Church shall make another are not they liable to the other extream Nay if they may wave the authority of the generall Councell is it not possible themselves may be the mistakers and the generall Councell was in the right And then who shall or who may or must judge of that What may or must particular Churches do in this case And even particular persons who are so immediately concerned in it as we have shewed in the beginning of the Chapter Will it not finally result into the authority of particular Churches Which most of our Adversaries will we dare say not yeeld to and we shall bring an Argument also against by and by Are not then all things upon uncertainties in this greatest matter of importance to Religion How can it then be imagined that God hath so left it under the New Testament who so fully prevented all under the Old Testament as cannot be denied at least in reference to His people of Israel XLII Argu. 9. It makes the Church to this Day guilty of sin in not ●etermining it We proceed to a ninth Argument which we thus deliver against the authority of the Church universall in this matter That which makes the Church universall and all generall Councells to this Day to be guilty of grievous sinne is not to be beleeved or admitted But to ascribe this authority to the Church to determine the necessary and sufficient Time for Religion unto all its Members makes the Church universall and all Generall Councells to this day to be guilty of grievous sin Ergo The ascribing this authority to the Church is not to be credited or admitted The Proposition needs little proofe He should be very audatious that should offer to condemne not onely some Generall Councells but all and not only in one age but ever since the Apostles Times and the universall Church withall as not endevouring the amendment of a notorious fault as we shall see The assumption may be verified by declaring 1. That if the Church universall have not by some Generall Councell made a cleare and expresse determination of this necessary sufficient Time It cannot be excused of grievous sin upon this supposition of this authority belonging to the Church 2. That the Church universall hath not to this day in any Generall Councell made any cleare and sufficient determination in this kind The first of these cannot well be denyed For this were to be wanting to a duty most mainly concerning Religion and the Worship of God and His honour throughout the Church and the good of all Christians soules and to a law Morall Naturall as appeares by what our adversaries confesse of the morality of a sufficient Time to be determined even suppose but for the Publique Worship and as we have proved the necessity of such a determination to Religion to be made by some or other and so by the Church the Church universall if the authority belongs to them And to omit it though upon mistake and not thinking it to belong to them were to be guilty of sin though a lesse sin namely only of Ignorance then if through negligence or any other respect so many Generall Councells have forborne to make it For that were to slight Religion the honour of God the soules of Christians exceedingly which doubtlesse the Christian Church and the first Generall Councells were not guilty of But yet the second is evident enough that no Generall Councell hath made this determination Not onely because no such Canon is