another time describe it by being written in the hearts of the Gentiles of old And so they goe to seek in Humane Authors for the generall Practice and acknowledgement of the Gentiles which where they finde wanting they deny such Lawes to be Lawes of Nature And under this pretence they strongly reject as they think the 4. Commandement for one Day in seven from being Morall by which they will understand only Morall-Naturall because it was not written in the hearts of the Gentiles not acknowledged nor practised by them of old XVII 2 Reasons of it But this description of Morall-Naturall we cannot admit for a double Reason 1. Because some Lawes had the Testimony of all the Heathens Practice and Acknowledgement generally and so seemes written in all their hearts which yet are so far from being Morall-Naturall that they were meerly Ceremoniall and are now abolished as the Law of sacrificing some materiall things to God a Sheep or an Oxe or Flowre or Wine or the like 2. And specially because the most undeniable Law of Nature or one of them that is or can be namely the worshipping of one only God shall not be Morall-Naturall if we stand to the proofe of the Generality of the Heathens Practice and Acknowledgement For all that know any thing know that they generally and even the very Jewes too very often before the Babylonish Captivity worshipped a Plurality of Gods If therefore the Gentiles not observing nor owning a seventh-day Sabbath be a sufficient proofe to evince the 4. Commandement not Morall though we contend not for its being Morall-Naturall as it commands so much and no more of solemne Time for Continuance and Frequencie together It will not only thrust out also the second Commandement from being Morall because it is apparent that all the World of old made and worshipped Images and so it is cleare that Law was not generally written in all their hearts But even the first Commandement will not be admitted to be Morall because all the World generally worshipped a plurality of Gods And so neither was the Law of having no other Gods but the Lord written generally in the hearts of the Gentiles We know some of the wiser Philosophers did indeed professe but one God as Socrates but even for that as they write he was condemned to death by his ungodly Countrymen Also it is certaine that it may be proved even from those Principles of the light of Nature remaining in the hearts of all Reasonable men now That there is but One GOD and so That we are to worship Him alone and so but One. Whence it followes that as there is now no other Judge of Lawes of Nature but our present Nature however corrupted so we say the Judgement must be made not simply according to first Apprehensions but awakened Principles Therefore also for a further clearing of these Lawes of Nature XVIII Degrees of Morall Naturall Laws 1. Principles Aquin. 2. â— 94 art 2. c. 1 we adde That they are not all of equall evidence or clearenesse but admit of Degrees And so they may be further distinguished 1. There are some Principles of Nature of which the Great Schooleman thus writes Although in themselves the Precepts of the Law of Nature are many yet may they all be reduced to this one Good is to be prosecuted Evill is to be avoyded 2. 2. Conclusions Some are Conclusions necessarily resulting from that Principle by way of Demonstration Which Conclusions as they arise at the first or second hand or the like may further be distinguished into immediate or mediate The immediate Conclusions are only two Immediate Mat. 2â— The first Thou shalt love the Lord thy God with all thy heart c. And the second Thou shalt love thy Neighbour as thy selfe On these two Commandements saith our Saviour hang all the Law and the Prophets The mediate Conclusions are such 2. Mediate as doe also arise from the former Principle but by the interposition of the two former Conclusions And of this kinde are confessedly some even most of the Commandements of the Decalogue if not all But of this more anon The summe then of this Discourse of Naturally-Morall Lawes XIX Character of Laws Moral-Naturall is That their proper Character is To be in themselves not only just and convenient but even necessary in the Nature of the Laws themselves for all reasonable creatures such as Mankind are universally and perpetually to stand obliged unto toward GOD themselves and one another and which very Nature though corrupted may be forced to confesse such But now besides these Morall-Naturall Lawes XX. Description of a morall-Morall-Positive Law there are we say others which we call Morall-Positive And these we describe to be Laws clearely laid down in Scripture in expresse words or certaine consequence which Nature though corrupted cannot reasonably deny to be just good and so convenient to be perpetuated according to the Lawgivers pleasure Though antecedent to His Will some way revealed to them it would not nor could not have judged them to be of themselves altogether necessary Nature even corrupted cannot deny but that it is fit that the Law-givers Will and Pleasure should stand for a Law with his Creatures and so though it could have discerned no necessity of such or such an Obligation by the light of Nature meerly as perhaps even created Nature could not in some of them yet such equity and equality and goodnesse being in them as they cannot but acknowledge them convenient and fit to be perpetuated unlesse God have exprest himselfe to the contrary These we call morall-Morall-Positive Laws and esteem them universall to all their Posteritie to whom they were given and Perpetuall to them from the time they were given unto the Worlds end and so to all the Church in after ages unlesse where God was pleased to make any particular exceptions or exemptions And though we confesse God might have changed or abrogated any of these Lawes so qualified yet we doe not beleeve that He hath unlesse it be undeniably exprest of this or that particular Law in question Of which perswasion we shall give our grounds in due season And now upon this Distinction if we be not deceived the greatest part of the present Controversie in this Discourse depends It concernes us therefore to vindicate this fully and make good this ground before we proceed any further And that there are some Positive Lawes in Scripture thus Morall that is of universall extent after they were once given and perpetuall obligation we thus endeavour to make manifest XXI Proofes that there are such Laws 1. Gods Prerogative may make such First GODS Prerogative and absolute Dominion over all men as his Creatures as we touched before may authorise his Will to make such Lawes and to impose them upon the World and that even for a proof of his Prerogative Royall absolute dominion and consequently a Tryall of his Creatures Obedience And this
is in a manner acknowledged by one that yet makes exception to this Distinction Primr p. 5. It must saith he be the revealed will of GOD that matches Positive with Naturall Lawes and marks them with the silver stamp of Immutabilitie So we say it must be and so it is for XXII 2. His wil hath done so in severall Ages Secondly the same Will that was pleased to make Positive Laws universally and perpetually obligatory to the World of the same Age may no doubt make Lawes universall and perpetuall for both Ages of the World But God hath done the former as will appeare by these instances 1. For the old World even beginning with Adam and ending with Christ as Divines commonly make the period the Law of Sacrifices was an universall and perpetuall Law the practice whereof we find in the very beginning in Cain and Abel without doubt not without some Divine command to their Father and all succeeding Generations even of Heathens practised this 2. To Noah was a Law of this kind given for himselfe and all his Posteritie as cannot be denied Gen. 9. To abstaine from eating blood though afterward it was more specially renewed and applied to the Jews and the Gentiles lost it as they did other things even of the Law of Nature as we touched before 3. In the new World beginning with Christ At least for this Age. and continuing till the day of Judgement the two Sacraments of Baptisme and the Lords Supper are unquestionably Positive Lawes yet universall as soon as the Gospel comes to any and perpetuall and so may be termed Morall from the time they were given to the worlds end 4. Nay we have a Record of a Law Morall-Positive given to Adam even before his fall reaching to all his Posterity to the worlds end viz. The not eating of the fruit of the tree of Knowledge For that it bound all men appeares by too wofull experience all Mankind being sinners for breaking of it in and with Adam Therefore since God hath done thus from the beginning to give Positive Lawes and yet make them Morall Universall and Perpetuall we can see no reason but that there may be some other such for both Ages of the World Only we must looke that we pitch our mark aright upon those that are indeed so To which therefore we say further Thirdly that not only there may be XXIII 3 There are such still in force Confessed by the Adversaries themselves XXIV 1. in Sense C. D. p. 8. but that there are some other such Positive Lawes delivered in Scripture that from the time they were first given bind all Posterities in the Generations succeeding even in all Ages and this by the confession of the Adversaries themselves 1. in sense and 2. in plain words 1. In sense To which purpose let those words of one of them be considered That however all the Precepts of the Morall Law he meanes it of the Decalogue belong to the Law of Nature as being agreeable to Reason which is the rule of humane actions and are in that respect of perpetuall observation yet all of them are not of the same ranke nor belong in the same degree and manner to the Law of Nature Something 's there are which we by the instinct of Nature presently see to be good or bad c. Others there are that require more consideration of Circumstances and use of Discourse to apprehend and judge of them And lastly there are some to the knowledge whereof Humane Reason stands in need of Divine instruction And these two latter sorts specially the last though they in some sort belong to the Law of Nature and were haply at our first Creation written in the Tables of mans Heart in more plain characters and more easie to be read then now since the fall they are may in respect of the other be termed Morall not in regard of Nature dictating but in regard of Discipline informing Nature He speaks here of the last sort of Laws under the Title of Lawes of Nature which is more then we will say But afterwards qualifying the speech and calling them Morall not in regard of Nature dictating but in respect of Discipline informing Nature he saith the very same that we doe For Morale Disciplinae and Morale Positivum are one and the same Divine Instruction or Revelation contra-distinguished to Nature and Divine Imposition is altogether the same in point of Lawes Tract of Sab. pag. 3. To which purpose see another of their own Mr. Brerewood by name who being dead was forced first to speak against the Morality of the fourth Commandement yet this Distinction he acknowledgeth and applies to the fourth Commandement Morall is that which belongs to Manners 1. by the instinct of Nature as belonging to the inward Law written in our hearts Or 2. by Instruction of Discipline as being of the outward Law appointed by GOD as that of observing the seventh Day so that it may be termed Naturall which is more then we yet say as being not of the Institution of Nature but of the Discipline of Nature c. XXV 2. In expresse words Bp. of E. p. 27. Namely 1. Against Polygamie Proved Positive yet Morall Secondly in the very words the learned Bishop speaking of Lawes Positively Morall saith Some are common and generall to all Mankinde as the Law of Polygamie and Wedlock within some degrees mentioned Lev. 20. And that the Law against Polygamie published by Adam or by GOD himselfe to Adam at the first beginning For this cause shall a man leave father and mother and cleave to his wife and they two shall be one flesh Gen. 2. was indeed but Positive may be sufficiently concluded by that that many even of the holiest men after Abraham were Polygamists Of whom it were a wild sentence to say they lived continually in a breach of a Law of Nature Can it be supposed that those holy men who had the light of Divine revelation often should generally have wanted light about a Law of Nature or much lesse that they could have lived in a Practice against any light they had Divines also generally acknowledging the Negative part of the Lawes of Nature to binde ad semper and to be perpetually indispensable It was then a Positive Law yet Morall and therefore though ignorantly yet they sinned in breaking of it as appeares by what Malachy writes Mal. 2. And our Saviour specially argues from the institution of Mariage in the beginning Mat. 19. Again for the Lawes against incestuous mariages XXVI 2. Against incestuous Mariages proved Morall though Positive wherein we have at once many instances of Lawes Positively Morall That they were and are Morall appeares by Gods counting the Transgressions such Abominations when he speaks of them and saying that for them the Land of Canaan did spue out her Inhabitants though Gentiles And that they were yet but Positive appeares also by the speciall instance of Cain and Seth
of marying the Widow of a Brother dead without Children which was not so much an Allowance as a strict Precept but yet esteemed by Divines generally unlawfull now as was at large disputed in the famous Case of our King Henry the 8. having maried his Brother Arthurs widow and appears contrary to the law of Lev. 18.16 Lev. 20.21 Which Law of not marying the Brothers Widow being but Positive as we shall anon have our Adversaries confession for though God made it Morall to all Generations yet he was pleased then as he might to make that forenamed particular Exception from it among the Jewes in regard of preserving Inheritances in Families in that Land which he would have distinct among them for the Messiahs sake to know clearly of what Tribe he came and the like So then we esteem those properly Judicials which between man and man were Relatives to the Land of Canaan XII Morall Lawes described and expectation of the Messiah And all other not such nor Ceremoniall as before we esteem Morall And of these Morall Lawes we are now to speak somewhat more largely Of which we think it convenient to repeat the Description XIII The description of a Morall Law cleared in 5 branches and assigne some Reason of the severall parts of it and then proceed to the Division of it according to our Scope A Morall Law we say is any Law of God exprest in Scripture whether it can be proved Naturall * When we say a Morall Law bindes we deny not but God may dispence at his pleasure with any Morall Positive as in the case of Incest before noted or not which from the time it was giver to the end of the World bindes all succeeding Generations of their Posterity to whom it was given and more specially obliges the Church because the Scriptures the Word of God was specially written for them and comes specially to them Here we 1. say Any Law of God exprest in Scripture because the Scripture containes all the Lawes of God even those that are called Lawes of Nature and written plainly or at least in their Principles in all mens hearts as well as any speciall and Positive Institution of God The Scripture we say hath all and nothing is to be admitted no not under the Title of a Law of Nature what consent soever it may pretend to plead from the Heathens and Naturall men which is not warranted by Scripture in expresse words or certain consequence to be Gods Will and Command even now 2. We say whether it can be proved Naturall or not because we undertake to prove some Lawes perpetuall which we will not contend to be Morall Naturall 3. We say from the time it was first given as well because we esteem some Lawes granted to be Morall and given under the Old Testament not to be given at the Creation but many yeares after as that against Marying of Brothers and Sisters together of which we shall say somewhat anon as also because we suppose the Lawes concerning the two Sacraments of the New Testament and some other Evangelicall Laws to deserve the name of Morall being Perpetuall undeniably though not given till our Saviours comming in the Flesh 4. We adde which binds all succeeding Generations of their Posteritie to whom it was given that we may prevent the Quarrell of disputing of the manner of Promulgation For if it were given to the Parents the Transgression must needs be a Sin though of Ignorance in those of their Posterity who having lost the Knowledge of it had also forsaken the Practice And so even men account Ignorance of Humane law once clearly given not to excuse totally 2. That we may not include any who neither by themselves nor their ancestors ever heard of a Law if only Positive as the New Testament Lawes particularly which till the Gospel be preached in a Nation cannot oblige them if any Nation can be supposed never to have had them 5. Finally we say They more specially oblige the Church because the Scripture the Word of God was specially written for them and comes specially to them This addes a second Obligation even to the Lawes of Nature and so to all others formerly given and so Israel was the second or third time obliged to the Lawes of the Decalogue and some others because they had a renewed and so more undeniable Charge of them by Word and Writing and could not so much as plead Ignorance unlesse wilfull through neglect of the Scriptures which was specially given them to be Gods Statute-book and Authentick Record of his Lawes Of which so many as He was pleased to ordaine to be Perpetuall we ascribe the Terme of Morall unto as we have said And of these we say further and clearly XIV Morall Laws divided into Naturall and Positive though we have given intimations of it already That they are of two kindes Morall-Naturall and Morall-Positive Which agreeing in Perpetuity as far as we have already shewed doe differ in their distinct Properties as will appeare by their severall Descriptions to which we now proceed in their order And first a Law Morall-Naturall we think XV. Description of a Morall Naturall Law may thus properly be exprest A Law of Things necessary to be done or forborne toward God or Man our selves or others which the Nature of Man now though corrupted either doth acknowledge or may at least be convinced of to be such even without the Scripture from Arguments drawn from those Principles which are in the hearts of all men generally even now So that he must contradict some of those Principles which yeelds not to those Lawes specially when he is rationally urged with them Or more briefly thus A Law of Nature is a Law which may be proved not only just but necessary by Principles drawn from the light of Nature which all Reasonable men have still in their hearts We chuse to expresse it thus rather then as some others doe XVI Refusall of other Descriptions 2 Reasons against a first in a twofold Variety and as we conceive Erroniously on either hand 1. Some describe it by being written in mans heart at the first Creation But this we apprehend to be a very uncertaine not to say altogether impertinent Description For if we shall consider 1. That the Scripture no where characterizes any particular Law by these Titles of being a Law of Nature or written in mans heart at the first Creation 2. That all mens Natures are now corrupted and so created Nature is to us at this day a merum Non-ens with it we have nothing to doe in this Question because we cannot know all that was then written in mans heart But will we nill we our present Nature though corrupted must be the Judge according to the light it hath still left XVII 2. Another rejected Which Laws are absolutely necessary for all men and so Which are Laws of Nature 2. Others and perhaps the same men at
marying their sisters and necessarily for there were no other women to marry yet had they not only leave but charge to increase and multiply Gen. 1. But considering that as was said before Negative Lawes of Nature bind ad semper and are held perpetually Indispensable It is not to be imagined that God would have necessitated them to break a Law of Nature but rather for the time have created them wives as he did to Adam It was therefore a Positive Law given after that time and so from thenceforth Morall Universall and Perpetuall And their Perpetuity is also acknowledged by all Divines and even many of the Heathens From all which as we have made our Distinction good XXVII Some inferences from those Confessions Pag. 31. so we may also note 1. That the Bishops 3. character of a Law simply and formally Morall by which he meanes Morall-Naturall That it is of universall and perpetuall Obligation is not sound and true because not convertible For himself hath given us here an instance of many Lawes common and generall to all Mankinde and consequently of universall and perpetuall Obligation which yet he confesseth to be positively Morall 2. And further if a Positive Law may be of perpetuall Obligation why may it not be of immutable Institution They were not then well advised who cavill at this Position as an affirmation without ground Hist of Sab. part 2. p. 177. and without reason or such a peece of Learning and Contradiction as was never put up to shew till in these latter times For what is that they quarrell at That a Positive Law should be immutable in it selfe Dr. Ames Theol. 2. c. 15. §. 6. So the Historian reports Dr. Ames his words But the Doctor if he look again did not say it was immutable in it selfe that is his addition but immutabilis plane Institutionis he meant it with respect to men on whom it was imposed who have no power to change the Institution of GOD For so he addes So that in respect of our duty and obligation it hath the very same force with those Lawes that were Naturall And again a little after This Positive Right on which this Institution is grounded is right Divine and in respect of men altogether immutable Mark you Sir in respect of men and Divine Institution it is immutable not in it selfe And we heard before that the revealed will of God may match Positive with Naturall in regard of Immutabilitie But besides these we have the approbation of this Distinction by other Authors Take one more Tract of Tithes Mr Carleton afterward a Bishop distinguishing of the right of Tythes saith thus Morall things are so either by Nature or by Institution as sanctifying a seventh day and Tithes And we cannot but wonder that these men who so stifly plead for Tithes to be due Jure Divino not Naturall but Positive shall yet cry out of this Distinction only when it is applied to the 4th Commandement for one day in seven Let them consider it XXVIII Agreements of Morall-Naturall and Morall-Positive Lawes The distinction now of Morall Lawes into Naturall and Positive being sufficiently cleared we shall only propound the further agreement of these Lawes and then conclude this Chapter They differ as afore and agree in 2 things besides Perpetuitie First in their Authority and force of Obligation A Positive Law in force doth as strongly binde the Conscience as a Naturall aeque though not aequaliter 2. In their Independence both depend upon God Pag. 31. and not upon the will of man and so are indispensable by humane authority The Bishop therefore misapplieth this peece of his 3d. Character as belonging to Lawes simply and formally Morall That no Authority of men or Angels can exempt or priviledge any from their Obligation For neither can they doe it in a Positive Law CHAP. II. Rules to know a Law to be Morall though but Positive THat there are Lawes of GOD Morall or Perpetuall I. What Positive Lawes are Morall which we henceforth take for one and the same thing though but Positive we suppose to have evinced in the former Chapter Yet we grant withall that sundry Lawes in Scripture being Positive are not Morall and those not only which were speciall to a Person or Nation but also some of them which were generall to the first Age of the World namely untill Christs comming Divers of these we confesse abolished and of no obligation under the New Testament Wherefore that we may make use of our Distinction and Assertion of some Lawes Morall-Positive as well as some Morall-Naturall we must in the next place lay down what kinde of Positive Lawes we hold to be still in force and upon what grounds we hold so of them By giving some Rules whereby it may be conceived how far we stand obliged with conscience of obedience to them And they are these or some of these which follow First II. Rule 1. Every Law of God though but Positive recorded in the Scripture is Morall and Perpetuall unlesse it be afterward found Repealed by God or Expired in the nature of it We will explaine this Rule and then prove it 1. Explained This Rule is propounded of all the Lawes of God generally as recorded in Scripture 1. Because the Fundamentall proofe of it is equally for both Testaments 2. Because some Lawes not only recorded in the New Testament but seeming to be ratified there as that of not eating Blood c. of which Law we shall speak somewhat anon are taken to be afterward repealed 3. Because some Lawes or Precepts of the New Testament are esteemed expired though not repealed as that Joh. 13. of washing one anothers feet Of anoynting the sick with oyle that they might recover Jam. 5. And perhaps some others are of a like nature 2. We say All Lawes are perpetuall except first God hath afterward repealed them that we may reserve to him the soveraignty of his Authority particularly over Positive Lawes which as they proceeded at first from his authority and pleasure so may any of them or all of them at any time by his pleasure and authority be taken away and repealed againe Or 2. It be expired of which by and by 3. By Gods repealing of any Law we understand any sentences of Scripture particularly of Christ and his Apostles declaring that it is not the will of God that such Lawes should any longer be counted in force whether they be named expresly as in some places they are or comprehended under those generall expressions concerning the Jewish Ceremonies calling them shadowes and Worldly Rudiments Col. 2. Weak and beggerly Elements Gal. 4. Carnall Ordinances imposed on them untill the time of Reformation Heb. 9. and a yoak which they were not able to beare Act. 15. which latter phrase will fetch in also some of the Judicials perhaps such namely as cannot now be observed by particular Christians without manifest prejudice much lesse
to undertake to prove Leâ— lata non irrita facta ian obligat Epis Win opusc pag. 148. that Tythes are due by divine right this Law saith he did sometimes oblige the Church as cannot be denyed but it is not now Abrogated therefore it binds still in which argumentation he must needs take our Rule for a ground A Law instituted in the old Testament not Abrogated in the New is of perpetuall obligation though it have no expresse ratification in the Gospel leaving therefore our adversaries at home to answer him we add yet a further proof of our Rule Thirdly otherwise the Church of God VII 3. Else no Canon till the New T. written immediately after the Death of Christ for many yeers together that is untill the New Testament was written had had no written Canon at all for their practice either toward God or toward men but were left meerly to the Law of Nature For the old Testament was it seemes quite disanulled at the Death of Christ at least in regard of all Positive Lawes that against Polygamie and all and as for the Morall they bound not the Christians as written in the old Testament or as some say as given by Moses but only as Lawes of Nature All which we conceive a great inconvenience in regard that Nature corrupted which is now to be the Judge as we said before is but a dimm Light in those in whom it is most clear And whereas it may be pretended that the Preaching of Christ and his Apostles might sufficiently supply the want of the written Law wee answer that though it might to the Gentiles who were strangers to the Scriptures of the old Testament yet not to the Iewes and those that conversed with them who could never have beene wrought upon to have embraced the Doctrine of the Gospel if it had not been grounded upon the Doctrine of the Law of the old Testament that is if they that Preached it had not called for Repentance for transgressions of the Law and urged still to the obedience of it as indeed both Christ and his Apostles do upon all occasions and without it also their Preaching would easily have been both forgotten and mistaken if there had been no grounds of Gods Law written by and upon which to settle the consciences of their hearers Fourthly VIII 4. Confirmed by Christ and his Apostles to all which we may in the last place adjoyne this consideration that if those places in the New Testament be observed some of them at least if not all where it is pretended that Christ or any of his Apostles do ratifie any of the Lawes of the Old Testament it will be found that they containe no such ratification as our adversaries pretend in this question For they will appear not to be spoken by way of such confirmation without which those Lawes ought to have been no longer accounted in force which in propriety of speech is a new imposition of them As when a King by his Proclamation confirms his former Proclamation which was voyd by the death of his Predecessor this is properly a new imposition of the same things by his Authority which after the former Kings death were not of any validity at all We say that the confirmation that the New Testament gives unto the Lawes of the Old Testament will not be found to be of this Nature but rather testifications of those Lawes standing in force and so alledging them to confirm their own Doctrine or to be a ground of it As our Saviour evidently Alledges a Text out of Gen. 2. to ground and confirm his Doctrine against divorce Mat. 19. and the Apostles in like manner as we shall give some other instances hereafter rather fetching their Authority in part at least from the books of the Old Testament in matters of practise as well as of Faith then lending strength to them by their owne Authority IX So that the very silence of the N. T. rather confirmes any Law then Abrogates it And so we suppose we may upon just reason inferre that the silence of the New Testament concerning a Law expressely and cleare-livered in the Old Testament is a confirmation rather then an abrogation of it or an intimation that it is expired judicious Divines giving this for a reason of the silence of the New Testament in diverse points which are most vehemently urged in the old as against incestuous marriages fore noted and that others are but slightly and as it were occasionally mentioned as the Lawes about Tythes and usury c. because they are so clearly and importunately pressed in the old And therefore till we see better reasons to the contrary then any we have yet met with in all our disputers books we must needs hold that all the Lawes of the Old Testament are perpetuated to this day if there be nothing against them in the New Testament by way of repealing them or at least in reason which might plead for an expiration And if any one think that by this assertion sundry of the Lawes which are usually counted judaicall will prove to be in force still we answer that perhaps it may prove so indeed And if we may have Liberty to expresse our apprehension of the Case in generall we must needs confesse that as we beleeve it lies upon our Consciences in particular to prove any particular Law this or that which we hold to be Ceremoniall or Judaicall to be such or else we cannot justly nor safely plead it to be Repealed or Expired if it be not named among such expresly in the New Testament So we are afraid that many Divines not to say some Churches and States now adayes have been a little too bold in rejecting sundry Lawes as meerly Judaicall which upon further advisement might perhaps be found Morall and Perpetuall To which our next Rule will speak some what more fully But before we proceed to that X. The Text Act. 15.28 29. expounded we will as we intimated before a promise in our Margent speak a little of that place Act. 15. for 3 causes specially One is that The things there mentioned to be Necessary to be observed when all the rest of the Jewish Ceremonies were discharged are not all of one kinde but one of them is Morall the other three Ceremoniall 2. Because not only some persons are yet tender in the point of eating Blood but also the Greek Church generally hold that Prohibition in force Therefore we will say somewhat at least toward the clearing of both these as also why the Ceremonies mentioned were continued then if they be not now in force 3. For that some light also may perhaps from hence be afforded to judge of some other Lawes But all briefly that we may not be held too long in any Digression from the main Intendment We find in that place Act. 15. XI 1. Why Fornication forbidden there being Morall four Laws by name recommended to the Christian
regard of his Pleasure appointing them for that time And therefore the Apostle speaking of them generally and giving a reason of their change and abrogation saith It was for their weaknesse and unprofitablenesse Heb. 7 18. But the Lawes we speak of and of which our Rule proceeds are only such as may be found to have in themselves and the nature of the things if warrantably practised though not peremptorily commanded some substantiality and reality of Profitablenesse But much more being commanded by God himselfe for the Reasons expressed 2. This word Substantiall differences Lawes of this kind XXIII 2. From any annexed Circumstance viz. morall-Morall-Positive in regard of their Substance from any Circumstance annexed to them even though it were at their first delivery and namely from the Particularity or Individuality of the Object of them as suppose the Law of Tithes to be of this kind the Particularity or Individuality of it in respect of Cattell Lev. 27. was the 10 th or last of 10. that passed under the Rod which in reference to the nature of the Law is plainly but a meer Circumstance and no wayes of the Substance of it nor conducing to that universall and perpetuall Vtility which flowes from the Matter and Substance which in that of Tithes was the paying God a tribute or rent of their estates multiplied by his blessing and was afterward by Him applied to the maintenance of his Ministers Num. 18. Unto which ends the Proportion viz. a tenth part was plainly profitable but the Order the tenth under the Rod not at all but meerly at Gods pleasure And therefore while that Particularity or Individuality being a meer Circumstance comes to be abolished or changed the Law it self in its substance may be perpetuall as being perpetually profitable XXIV 4. Vnlesse a cleare Repeal be shewed in Scripture 4. We adde in the last place Vnlesse a cleare and certaine Repeale of it can be shewed in Scripture This we put in 1. That we may eternally reserve to God the honour of his Soveraigntie in taking away as well as in making any such Positive Lawes at his pleasure and of his infinite Wisdome who may see cause for that which we see none for and so if he declare any Law repealed though we should otherwise have thought it substantially profitable yet we will not argue it perpetuall contrary to his expresse pleasure manifested unto us 2. But then we mention a cleare and certaine Repeale that such Lawes as we speak of may not be rejected upon slight and easie pretences or such generall intimations only which according to the manner of interpreting Scripture may well beare another sense and so may leave such Lawes so substantially profitable wholly untoucht In a word if the pretended Repeale be questionable upon grounds from other places of Scripture We conceive that the Substantiall-Profitablenesse of the Law in controversie being perpetuall for all men in all Ages as we say doth argue that such a Law is not included in the Repeale N. B. but remaining in its strength among the Perpetuals 3. We here make no mention of Expiration as we did in the former Rule because the Perpetuall Substantiall-Profitablenesse of the Law doth directly contradict the Expiration It must then be in force as Perpetuall unlesse as we said a cleare and certaine Repeale of it can be shewed in Scripture And so these things being thus explained we suppose a few words may suffice to confirme this Rule considering the Proofes formerly laid down to stablish the foregoing Rule XXV 2. The second Rule proved 1. by the former Rule For if every Law written be Perpetuall though Positive which is not after found repealed by God or expired in the nature of it and the substantialitie of the Profit of the Law evinces it not to be expired and withall distinguishes it from the Ceremoniall Types and Documents which are the maine if not the only subjects of a Repeale what can be pretended why we should conceive it to be repealed unlesse it be clearely and infallibly mentioned in Scripture to be no longer in force Let a man study to say what he will or can if it be to the purpose to shew any Law contended for by others to be Morall not to be Perpetuall It must argue it some way inconvenient and prejudiciall as a reall and unnecessary burden to us now And this then will discharge it out of the rank of the Lawes we argue for which we all substantially-profitable for all men in all ages for inconvenient and prejudiciall are contradictory to substantially-profitable If therefore any who excepts against a Law as not perpetuall can prove it really inconvenient and prejudiciall to be observed we dispute not for it in this Rule but relinquish it as out of out intention But on the contrary if we can prove any Law so substantially-profitable as we have discoursed then all allegations of its Inconvenience and Prejudice will be frivolous and vain and the Law will be found perpetuall as the Profit of it is Only we must a little carefully observe XXVI And cautioned That if the substantiall-profitablenesse of any Law argued thereby to be perpetuall doe concerne Religion that is Gods honour and the good of Soules A worldly inconvenience or some outward difficulty attending the observation of it will not be sufficient to discharge it from being of perpetuall obligation For as much as God and our Soules are undoubtedly to be preferred before any worldly convenience or inconvenience And likewise by reason of our present corruption there is scarce any Law of God even of these that are Morall-Naturall but the observation of it is often if not perpetually attended with some outward difficulty and worldly inconvenience which is one main reason that makes self-denyall namely in carnall and worldly respects to be the first lesson of Christianitie and Godlinesse 2. In like sort If the profit of the Law concerne the generall good of Humane societie even in worldly respects then a mans particular worldly inconvenience or difficulty or burden in the observation of it is not sufficient to discharge that Law neither from being of perpetuall obligation For as much as a private and personall convenience or benefit must give place to a generall or publike and one or a few must be contented to suffer some inconvenience rather then put many or all to a like or greater prejudice 3. Withall that though God in his gracious indulgence hath allowed the intermission of some of his services and so dispensed with some of his Lawes that concerned himselfe in a particular case of Necessitie for the good of mens bodies and so allowed to doe such things in these cases as in a Direct and Naturall that is Physicall consideration are necessary for the Bodies safety and good or even for the preservation of the lives of Cattels and shewing them mercy Or saving from present and otherwise inevitable destruction of any of a mans goods
Law of Nature that is of things which in a Rationall and Ethicall Consideration according to the Light of Nature may be and are to His honour either constantly or accidentally as Prayer to Him Swearing by His name 2. Or by positive Law in Scripture and calling Him to witnesse or appealing to Him 2. Or by Positive Law in Scripture which is the only way now Or of old by Dreams and Visions and the like altogether by vertue of His divine institution and appointments As the use of Water in the Sacrament of Baptisme and of Bread and Wine in the Lords Supper which being things of common use for worldly purposes have no other aptitude to be immediately to His honour But from His owne Command 7. These things thus premised VI. The question stated first by us we shall briefely state our question thus We say the necessary sufficient chiefe Time for Religion together with the particular Day for it is a part of worship and not a meer adjunct and circumstance only Hereby we mean that that Time observed for Religion is a part of our speciall homage to God and an immediate honour to Him And that it ought to be presented with such intention as being specially commanded by God partly in the Law of Nature namely the Continuance and Frequency being to the honour of God only in a Rationall and Ethicall Consideration and partly in Scripture as hath been shewed Chap. 10. And accordingly is specially acceptable unto God and such speciall acceptation may be and ought to be expected from God And so the Duties of Religion are then doubly worship and doubly acceptable both in reference to the Duties themselves and to the Times wherein they are performed Only still it must be remembred that all our acceptation is in and through Jesus Christ We say they are doubly Worship and doubly acceptable or trebly or foure fold as filling up together the whole Continuance commanded of a Day and answering the required observation of such a frequent Day and being presented upon the appointed particular Holy Day Like unto which there is now no other Time under the New Testament in this compleat sort Worship or so greatly acceptable Though there be some other Times that may have a little share also as we shall see anon In the meane time all our indeterminate and voluntary Times in any respect so far as they are voluntary are meere Circumstances of VVorship and no way to any speciall or immediate Honour to God in their observation nor any matter of speciall acceptation and so not to be presented with any such intention or expectation This is our opinion and meaning VII 2. By others 8. But now on the contrary others deny that under the Gospel any Time or Dayes at all are parts of Worship or that the Worship of God consists now at all in the observation of them Thus one resolutely O.R. p. 202.2 We deny that the worship of God can be placed in the observation of any Day unlesse we speak improperly Yet we acknowledge That in the Holy-Dayes there is a kind of worship of God as far as they are instituted to the Honour of God alone and the faithfull are congregated to them to holy performances But this is very improper indeed For besides that by being instituted to the Honour of God alone he meanes not that the Dayes instituted or observed are any speciall or immediate Honour to God positively but only that negatively they are reduced to His Honour when they are not instituted to the Honour of Creatures Saints or Angels among Orthodoxe Christians though they are among the Idolatrous Papists But besides this we say If the Faithfull congregating can make a Day a part of Gods worship then any Day or every Day of the Week or Yeere may be a part of Worship when the Faithfull meet to that purpose which no man affirmes p. 204.1 But heare him once againe The worship of God ought to be the end of the indiction of such Dayes But the Dayes themselves are no part of worship but an adjunct only or circumstance of worship If any man shall say The learned Professour speaks it only of the Holy Dayes appointed by the Church We answer VVe know he doth so But then he must remember that he makes the very Lords day to be of Ecclesiasticall constitution only which cannot make a thing a proper part of worship and so the same is appliable to the Lords-day also But he is not alone in this Assertion his Fellow Professour is of the same mind which we wonder at for the Lords-day when he puts this difference between the Jewish times and ours That the very Dayes D. Wal. de Sab. p. 93.95 and the Rest upon them was a part of worship to the Jewes But ours only a necessary circumstance thereof Another followes thus To speak properly a Day makes no part of Gods service Primr p. 250. 278. under the New Testament but is only an accidentall circumstance thereof And again Times appointed now make no part of Gods service and are not appointed but relative to the publike exercises p. 287. c. VVe need say no more for the stating the Question The difference is apparent They say The Time is only a necessary circumstance VVe say it is more than so a speciall part of worship VVhich thus we come to manifest by these ensuing Arguments That Time which the Lord requires out of all our Time VIII Arg. 1. It is Gods portion Ergo a part of worship as His peculiar portion is a part of worship But the necessary sufficient chiefe Time for Religion together with the particular Day for it is that Time which God requires out of all our Time as His peculiar portion Ergo It is a part of worship The Proposition is made good by instances of other things which being challenged by God as His peculiar portion became thereby parts of worship parts of the speciall Homage due to Him immediately tending to His Honour As 1. The Place which God did peculiarly chuse out of all the Tribes to set His name there as the Place often is the Lords House the Lords Temple was by vertue of such Divine challenge of it a part of worship sc of the Ceremoniall worship undeniably and the presenting there their services was a speciall part of the Jewes homage to God and an immediate honour to Him as also a matter of speciall acceptation with God even so far as that no other legall services were otherwhere acceptable at all except upon extraordinary command as Elijahs was 1 King 18. And if it were so with Place then there can be no reason but it is so with Time now though not now in a typicall respect but morall whether naturall or positive it is all one 2. So was it also of old with the Tithes which God challenges as His peculiar portion out of every mans substance Lev. 27.30
this above all the rest would have been scandalous to them because they held all Nations to be tyed to the Precepts given to Noah and abhorred them that observed them not more then they did for the Ceremonies given by the hand of Moses or even for circumcision it self though given to Abraham But now the Jewes Common wealth being destroyed and God having rejected them from being any more his people and that Doctrine of Christian Liberty being fully published Christians that understand their Liberty need no longer forbear the eating of it It being repealed upon the grounds forenoted XVI Second Rule of a Morall Law though Positive And so having dispatched this not unusefull digression to our main purpose We return to the prosecution of that and so for the yet better and more clear discerning of Morall Lawes though but Positive We propound this second Rule Every Law of God though but Positive which is Substantially-profitable for all men in all Ages to be obliged unto is Morall that is Vniversall and Perpetuall unlesse a clear and certain repeale of it can be shewed in Scripture The sense of this Rule is delivered by great Divines in those usuall sentences of ' Tale Praeceptum qualis Ratio Praecepti And Episc Winton opâ—sc p. 145. Ratio immutabilis facit Praeceptum immutabile But because those Expressions are liable to Exceptions and have been excepted against by divers Disputers in this Question We rather chuse to deliver our selves otherwise and as we have set our Rule down whereby we conceive the usuall Objections against those Sentences are sufficiently prevented or may be readily answered And this as we suppose will be cleare when we have a little explained the Termes of this Rule also and added a few grounds for the confirmation of it 1. Then by Profitable we understand that XVII Explained 1. What is meant by a Profitable Law All the Lawes of Nature are undoubtedly profitable And some may become so which are but Positive XVIII 2. How it becomes profitable 1. As a supply of Wisdome which being practised not only possibly or probably may but certainly and infallibly doth tend to the securing and advancing either 1. of the glory of God and the good of Soules which goe ever together or 2. the generall good of humane societie or 3. even a mans own personall good in regard of his body and outward condition According as the concernment of the Law looks at any one or more of these and the more of these it looks to the more profitable it is and the more certainly Morall and Perpetuall 2. It is to be considered how a Law that appeares not to be of absolute Necessity and so not properly Morall-Naturall in the specialty of it may come to be so profitable to any of the ends forementioned and that we conceive may be in a three-fold respect 1. As it may be a happy supply of Wisdome to men in limiting or bounding those things that even necessarily must be limited some way and which Mans wisdome specially as now corrupted is greatly if not altogether unsufficient to set the bounds of and wherein yet if there be not a wise determination there may be a very great prejudice to some or other of those important ends Herein now the wisedome of God being uncontrollable interposing it selfe by a Law both makes that Law and assures it to be undeniably profitable 2. XIX 2. As a remedy of Unwillingnesse As it may be a sufficient remedy of mens unwillingnesse to practise that which is so profitable Experience shewes that our want of Zeale to God and our own Soules good and want of Charity one to another or even of constant respect to our own true Naturall good betrayes us to sundry faults where we are left at liberty without any expresse Law of God The Lawes of Men even though Penall being not strong enough to hold us in in many things and not able to reach to many others And though it be true that God hath given a generall command to obey Superiors in lawfull things yet is that Command so agitated by Disputes of men of all sorts that in conclusion it is exceeding little practised any where unlesse it be in those things which a mans own mind consents to be every way profitable for himselfe which very rarely happens Therefore the unquestionable Authority of GOD giving out a Law in any particular not only silences all Disputes but awes all Consciences far more strongly and immediately then the best Law of Man can doe even of those that are unwilling if they be not altogether hardned or asleep and so secures the Practice to the fullest advantage according to the nature of the Profitablenesse of the Law XX. 3. As securing liberty to the willing 3. As it may be a sufficient securing of a desirable Liberty or Priviledge to the willing to practise that which may be profitable in any of the respects fore-noted or to forbeare the contrary And in this also experience shewes abundantly That when things are left more at large many are interrupted and many altogether hindered from those things which they greatly desire to doe and which would be really profitable to be done and are oftentimes not only tempted but even forced in a sort to doe contrary to what were so profitable to be done if they had cleare liberty from sufficient Authority Therefore here againe the undeniable Soveraigne Authority of God the Lord of all comes graciously to authorize by that Law such to enjoy their desired freedome and to plead his pleasure for their liberty to so good purposes and withall gives them assurance that if they doe suffer any outward inconvenience from men or otherwise himselfe will recompense it to them againe at least unto their soules and so the Law is still most undoubtedly profitable XXI 3. What is meant by Substantially Profitable To difference it Thirdly Now by substantially-profitable we understand such a Law whose utility flowes not meerly from the absolute and almighty pleasure of GOD the Lawgiver though his Wisdome and Authority be the prime and principall cause of all profitablenesse of any Law and so of these as we discoursed but even now But it ariseth partly from the nature of the Practice or Forbearance and so from the matter of the Law in it selfe according to Reason and humane judgement And so by putting in this word we difference the Lawes we now speak of 1. From all the Ceremoniall Types and Documents forespoken of XXII 1. From Ceremoniall Types c. even that of not eating blood c. For we deny not but in as much as God appointed those for a time they were for the time in that consideration profitable unto those Typicall ends and so reductively to his Honour and Soules good But this was not in the nature of the Observances themselves or the substantiality of the matter of those Laws towards Gods honour but meerly in
they are hereby yet more affected by a more Generall Example recommending the Worship of God but also because by the Solemne Ordinances of Prayer the Word and the Sacraments Administred and Dispensed and used in Publike multitudes are at once taught and minded of and provoked to the Duties they owe to God and Man better then their own solitary thoughts and endeavours or only their Families helping them could ordinarily have attained unto And this so much the rather because of the gifts which God to this purpose hath endued His Ministers with who by His appointment are set apart mainly for the Publike VVorship exceeding those which others have usually or ordinarily Yet by the advantage of Publike VVorship every particular Person present both enjoyes the benefit of the Ministers gifts of Prayer and specially of his knowledge and wisedome in interpreting the Scriptures and rightly dividing them for the edification and consolation of every one and so may reape in one houre the strength of that which hath been growing divers yeeres and feed upon that which hath been gathering divers dayes More we shall not need to adde concerning this at this time Because every conscience both feeles the gaine and encrease of spirituall good and comfort by the publike Ordinances as also by their earnest desire and seeking after them proclaime it sufficiently to others As also because to this generally our adversaries are frequent enough in affording their Testimonies And therefore also we will here spare the paines to quote any of them Hereafter we shall have occasion to make use of some of them Now we shut up this Chapter with summing up for a conclusion That both Solitary and Conjoyned VVorship in Families and Churches are Solemne and Necessary Duties required of all men so farre as hath beene said and so Morall-Naturall And now what time is required for all this we shall consider in the Chapters that follow CHAP. VII Generall Considerations about Time and its Profitablenesse in Reference to Morall Actions of Importance THe Necessity and Morality of Solemne VVorship having been in the former Chapter discoursed of I. Scope of the ensuing discourses about Time We are now to take in hand the consideration of the Time which may be or is to be allotted to it both generally and for the performance of the severall kinds of Worship Noted Driving it to this scope to shew by the Profitablenesse that may be in a wise determination of Time for Religion and Gods Solemne Worship That the determination of one day in seven for a Sabbath which we find in the fourth Commandement is a Law substantially profitable for all men in all ages to be bound unto Which then upon the grounds formerly laid of the Morality of such a Law though but Positive unlesse God be found to have clearly repealed it if we can vindicate from the supposed repeale which some contend for as we believe we shall we shall have demonstratively proved the perpetuity of that fourth Commandement in that Consideration and gained the Principall Fort striven for in this Cause And then the residue will be easie to be dispatched and made ours To this end we suppose it convenient to discourse first II. Why we first handle it generally with respect to Civill Actions concerning Time in generall as it may referre to humane Actions even Civill and that for two Causes 1. That hereby if it be possible we may gaine upon mens prejudices and take them of while we make it appeare that we wrest not things about Time to our purpose beyond the Nature of them but that whether we ever meddled with Religion or not Yet the considerations we shall note are reall and certaine even in ordinary businesses and civill affaires And so bringing our Cause before the barre of Reason and Nature to which our adversaries have appealed from the words of the Scripture we may take from them all evasions and wayes of shifting 2. That hereby the whole matter may be more cleare and distinct for every one to conceive and beare away when it is first set down generally with an Application to Civill Actions and afterward particularly shewed to agree to matters of Religion and Gods Solemne VVorship III. Why we use so many distinctions and divisions And apply them a second Time Melim est doctos onorare notis quam rudes fraudare discendis Leo Magnus Phil. 3.1 To write the same things to me indeed it is not grievous But for you it is safe And if in the former part we shall seeme to some somewhat too curious in spinning out distinctions and divisions we crave a respite of such censure untill we have added our Application wherein it will appeare that not one of all those divisions how nice so ever it seems but hath some Profitable not to say Necessary Vse toward the clearing and giving light to this most important controversie On the contrary if we be charged by others to tautologize in our Application of things to Religion in the following part We wish such to consider that many of the Notions being New and not of ordinary observation it may be more excusable to say some things a 2d time over which pregnant wits might have sufficiently understood and remembred by once mentioning them then by a single mention of any thing of importance to endanger the loosing of any ordinary readers apprehension or memory in a discourse of such length and weight as this is These things thus premised we fall to our worke to scanne the Nature of Time in reference to Humane and Morall Actions IV. Time an adjunct yet may be substantially profitable Time generally considered is a naturall adjunct and circumstance accompanying Humane Actions of what kind soever But yet such a circumstance as hath according as it may be ordered a reall as I may say a substantiall influence into the businesses for which such Action is performed and so may be substantially Profitable unto the maine businesse even according to naturall reason and in a constant course supposing the businesse not to be effected by one single and momentaneous Action V. This consideration hath been hurtfully neglected And Place unfitly paralelled with Time in Religion Which reallity of the effect of Time toward Morall Actions being not observed or not regarded by disputers in this Cause hath bred much confusion and occasioned manifold mistakes as appeares even by that one most common Assertion of all the adversaries That Time and Place are equall circumstances in Religion Which how false it is and how prejudiciall not to our Cause only but to Religion it selfe If we doe not anon demonstrate beyond the possibility of any reasonable deniall we shall despaire of ever prevailing in the Cause we have undertaken But on the contrary if we shall make manifest as we are confident by God helpe we shall That the one namely Time is of exceeding importance in Religion even without respect to any particular institution
also another use namely Typicall as we have also noted But the people of God ordained some likewise as the Dayes of Purim and Feast of the Dedication And as for the Christian Church they by degrees grew to observe sundry Dayes of memoriall in a yeare and haply made good use of them in the Innocent Times but afterward these also degenerated into Superstition and burden and even proved matters of Idolatry as that Papists Dayes formally dedicated not to God but Saints Angels and the Virgin Mary In which they pray solemnely to them and worship their Images and Reliques above all other Times Here then they may go again for equall Place and Time a small profit and some danger of disprofit Only the Continuance of Time well imployed may be and is a reall and substantiall profit so far forth as our Anniversary Time of thanksgiving for deliverance from the Powder Treason in experience and reason is Also Gods Day of memoriall sets Time above Place he having now ordained no Place for that end So that the advantage here is for the Time of which a great deale more will come to be shewed now straight way XXIV 5. As Typicall 5. The last kind of profit that we can think of which Place can afford to Religion is still accidentall namely Typicall serving by the command of God for a Ceremonially Spirituall use Such was the Place of the Tabernacle and Temple which related to CHRIST whose humane nature was the true Temple wherein dwelt all the fullnesse of the Godhead bodily and directed to expect all the acceptation of our services our spirituall sacrifices from their being presented in Him and in His name to the Father and the unlawfullnesse of presenting them otherwise And answerable hereunto Time the seasons of Time as we have formerly discoursed even all that God of old appointed all the particular Dayes He set apart for His worship he made first or last to be typicall and to have a Ceremonially Spirituall use relating to Christ as Saint Paul tells us Col. 2. In this againe then Time and Place of old were equall And so are they now too Not that there is any such use of them in the Christian-Church now But that there is no such use of either of them any more We will not urge or pleade for a Ceremoniall or Typicall use of a seventh Day-Sabbath under the Gospel However some friends seeme a little to doe so by some phrases perhaps unwary certainly unadvised Nor of the Lords-day though it is a strong memoriall as appointed by God in memory of Christs Redemption by His resurrection on that Day of the Weeke Also no Place now doth or can inherite such a Typicall profitablenesse Men never having power to invest it with it and God having devested it by the comming of Christ in the flesh and the consequent destruction of His Temple at Jerusalem We say then That in this respect as well as the former Time and Place have been and are equall in Religion one as profitable as the other But we have now done with all their equality and with all the necessity or profit that can be in Place this or that or any Place toward Religion Of which we have had nothing properly Theologicall or Spirituall but this last which was meerly accidentall by Gods absolute pleasure and institution and the rest only properly for the bodies convenience and very little or nothing to the mind except accidentally to the fancy or memory But nothing substantiall or in the nature of the thing it selfe toward the Soule its inward good Gods glory and so the advancement of Religion And now there are yet behind manifold considerations of Time the proportions of it the Continuance and Frequencie wherein it is Ethically and Morally substantially and materially profitable and even necessary in the most Theologicall respect that can be for the securing and advancing of Religion Wherein it will undeniably appeare to be beyond comparison superiour to Place and that Place in those most important respects XXV Three differences in nature between Time and Place toward Religion can in no sort pretend to be equall to Time in Religion Only first let us but premise two or three differences even in Nature between Time and Place which though perhaps at the first view they may seem but sleight yet upon second thoughts they may possibly be counted worthy the noting as foreboding as we may say the greater and more remarkable differences in Religion First then Place our Place is terrenum quid an earthly kind of thing we being on earth its foundation is on earth and is defined by an earthly body of which it is the superficies And accordingly as we have already said it hath only properly relation to the body and bodily conveniences But Time is coeleste quid a kind of heavenly thing whose foundation is in heaven being derived from thence from the motion of the celestiall orbes and heavenly lampes of light being measured by them and being the measure of them And accordingly it is proper to helpe us forward toward heaven 2. Place is quiddam crassum materiale a kind of grosse and materiall thing and so only concernes the bodies convenience directly which is a materiall substance But Time is quiddam immateriale spiritale as we may say a kind of spirituall and immateriall thing and so hath a more proper influence into the mind soule and spirit 3. Place is in its owne nature fixum immobile quid a fixed setled steady thing which moves not and so lesse care is required about it the same Place that serves conveniently for one businesse will often without any care taking serve for another the same Hall or House for divers kinds of Councells at severall Times But Time is mobile fluidum quid a fleeting fleeing thing that slides away silently like a river without noyse and so the same particular Time in any of the respects is irrecoverably lost if slipt and neglected and accordingly if good care be not taken about Time the whole action or businesse comes thereby to be disordered and marred So that even in Nature to begin with the differences are apparent between these two Time and Place and so in Civill or Artificiall actions they are not equall XXVI In Religion at least 20 differences 1. Time indeterminate is of great importance not so Place But much more manifestly and importantly in Religion in very many Considerations which we now proceed to enumerate and waigh 1. We have noted of Time even indeterminate That it is a circumstance of much importance toward any businesse that admits variety of degrees as getting Learning and Religion doth Both the proportion of Continuance and of Frequency even either of them is very materiall and a substantiall advantage or disadvantage toward Learning and Religion according to the largenesse or scantinesse of it and that in an Ethicall and Theologicall Consideration But of Place we now
tenants to attend him such dayes in a yeare from such an houre to such an houre till he dismisse them this Time as a part of their homage to him their Landlord and as an immediate Honour to His Divine Majesty being so presented and accordingly it is certainly specially acceptable to Him Therefore it is most properly a part of worship and far beyond the nature of a meere adjunct or circumstance in that the description of a part of worship formerly given fully agrees to it 3. If Gods Ceremonially positive command can make a thing any thing Num. 19.2 c. Heb. 9.13 a part of worship as a bunch of Hysope a thread of Scarlet or Purple wooll dust of the Tabernacle the Ashes of a Red Heifer and the like as no man can deny but it was of old of which yet no Morall or Rationall cause can be given but only the Soveraigne will of God requiring such things as a part of His worship much more must it be acknowledged that a morall command of God whether naturall or positive for which a cleare and morall reason may be alledged that such a command is to Gods speciall Honour as also to our great good must needs make the obedience to and observation of any thing so commanded a part of His worship without controll unlesse any will say that a morall command hath lesse force in it then a ceremoniall 2. For the Minor 1. That the necessary sufficient chiefe Time for Religion is morall even morall naturall namely that the law and light of nature commands there should be such a Time observed A Frequent Time of convenient Continuance necessary and sufficient for the chiefe Time that is we all must observe no lesse so often and no seldomer so much But so much so oft is necessary Again we neede observe no more so often nor no oftener so much for the chiefe Time But so much so oft is sufficient All this we have proved at large Chap. 9. And this cannot but be within the compasse of one of the Commandements of the first Table which comprise among them all that concernes Religion as our adversaries confesse often and we have also proved Chap. 10. The observation then of this Time is certainly the obedience to and observation of a morall Commandement of the first Table 2. We have also proved Chap. 10. that this chiefe Time can be determined by none but by God himself and if that be so then unquestionably the words of the fourth Commandement containe that determination of God for the chiefe Time and one Day of seven is it and is morall in that Commandement And so the observation of it is both the observation of the chiefe Time for Religion and the obedience to and observation of the morality of the fourth Commandement And thus both our Propositions being confirmed the conclusion followes assuredly That the observation of this chiefe Time is properly a part of worship of Gods immediate and essentiall worship A third Argument proceeds concerning the particular Day for the chiefe Time that it also is a part of Worship X. Arg. 3. It is commanded by God for His worship Ergo. as our assertion holds forth Whatsoever is certainly commanded by God for his Worship is a part of his Worship But the particular Day for the chiefe Time is certainly commanded by God for his Worship Ergo. The particular Day for the chiefe Time is also a part of Divine Worship The Major cannot be denyed it being the command of God that makes any thing and every thing a part of Worship nothing is so without His command in nature or Scripture how important or necessary it else seeme to be And nothing but is so upon His command how flight soever it seeme to be as we shewed before of a bunch of Hyssop c. The Minor we had also proved in the tenth Chapter by divers arguments and in the ninth Chapter there was this which we think it not amisse breefly to repeate That the number or Frequency of Dayes being once commanded by God as namely a seventh Day in the fourth Commandement If the particular Day come to be changed or to cease and be out of date the immediate next Day doth by vertue of that Commandement of the number of one in seven infallibly and presently come in Place of it as heire at the Common Law and as the successour of a successive Kingdome immediately upon the death of the former King unlesse any new one should be expressely set up by the same authority that commanded the number of one Day in seven So that God having commanded the number of one Day in seven for the chiefe Time to Religion in a constant revolution which is to leave six Dayes still together for worke and a seventh Day to be a Sabbath Immediately upon the change of the particular Day for the chiefe Time which of old was the last of the seven Immediately we say upon the ceasing of that and its growing out of date the very next Day which is the first Day of the next weeke comes in the stead of it even in the silence of God as being already commanded by the fourth Commandement which determined the number and so remaines as commanded by God and is therefore a part of His Worship now as well as that former particular Day was which none denyes XI The objections answered Except Prim. p. 2. Now these Arguments a man may think were cleare enough to carry this cause Yet some thing is pretended against them at least against our assertion Let us therefore now consider it Thus one excepts The Time under the Old Testament made a part of Gods service not of the morall but of the Ceremoniall and Typicall service established then in the infancy of the Church which was not to continue but â—ring the Time To this we answer 1. That though this be true of the other Festivalls yet we deny it of the weekely Sabbath one Day of seven For as much as it cannot be denyed but it was then and we have proved and shall do yet further in that next part that it is still the chiefe Time determined by God for all men and so morally commanded to all men from Adam to the worlds end and as such it was as we have now argued and so is still a part of Gods worship of his morall worship and in no respect ceremoniall 2. As for the particular Day which then was commanded for that chiefe Time though we grant it was not Morall that is perpetuall but only Temporary for that world from Adam to Christ as also we deny not but God to the Jewes annexed some Ceremoniality to it which use made it more a part of worship for that Time viz. of the typicall worship Yet forasmuch as that which generally and properly made it a part of worship was not this or that particular use but the expresse command of God In like sort though the particular Day
Duties as that Day is usually spent in by these that are devout whether in publike or in the family or alone as Prayer for instance and reading the VVord are Parts of Divine Worship But even that the observation of this particular Day and that weekly all of it in varieties of Duties of Religion one or other all our waking time is also it selfe a Part of Divine Worship and beyond the nature of a meere Adjunct or Circumstance of VVorship VVe doubt not but they will be a great deale the more carefull and conscionable in the observation of the whole Day and every part and parcell of it II. The question explained To effect this we must first cleare what we meane by a part of worship and what by a meere adjunct or circumstance of worship and so state the question between us and those of the contrary opinion and then bring our arguments and vindicate them and our assertion from the contrary exceptions and objections VVe say then 1. What worship is and what a part of worship 1. Worship generally is the tender of our homage to God and giving Him immediate honour Accordingly a part of Worship is whatsoever is presented to God whether thing or action as a speciall homage and as an immediate honour to Him Or at least ought to be so if it be not 2. What an adjunct or circumstance of worship 2. An Adjunct or Circumstance of Worship which is meerly such is That which is not or ought not to be presented to God any speciall or immediate Honour to Him but only serves and is used as an accomodation to the performance of some thing or action which is properly Worship or perhaps is only an unthought of accident naturally or occasionally accompanying that thing or action which is Worship 3. Withall it is to be considered 3. The same thing may be both a circumstance and part of worship that the selfe same thing which in one case is but an Adjunct barely a meere Circumstance and â—o way a part of Worship may in another case be more then a Circumstance and a proper part of Worship being specially and immediately tending to Gods honour and tendred with that intention and to that end Some instances will cleare all this 1. The sacrificing of a Bullock or Sheep was a part of Gods worship under the Law 2. The Sexe that it was male or female The Age that it was so many moneths or weeks or yeers old The Colour that it was red or black or white Was in many cases a meere Circumstance not regarded nor to be regarded 3. Yet in some cases it must be a male not a female in others a female not a male So in some cases so young and no elder in others so old and no younger as in the firstling males it was to be seven dayes with the Dam nor more nor lesse Num. 19.2 and the eight day to be offered And in the Water of Expiation the ashes of the burnt Heifer was to be of a red Heifer of such an age precisely In all which those very circumstantiall considerations were properly parts of Worship Of the Homage to be tendred to God and immediately to His Honour 4. Furthermore it is to be observed how any thing III. 4. How any thing comes to be a part of worship whether seeming to be substance or circumstance comes to be a part of Worship Which may be resolved two wayes 1. As Worship comprehends under the terme both true worship and false worship or Right worship and Will-worship So the cause of it is our intention to present it as a speciall homage as was said and an immediate honour to God Such intention we say is the formall cause that such an action is Worship in him that presents it 1. The formal cause is our intention or such a thing in him that tenders it And without such intention no action is formally Worship in any man however it be in the nature of the action or in any other person that presents it As for instance The repeating of any sentence of Scripture or the Lords prayer intending thereby to honour God is a part of Worship But to repeat it to teach a child to spell or read or to understand a language or to use it as a charme or the like is certainly no Worship because it wants an intention of immediate honouring God by it So to kneele down before an Image or Crucifixe with intention to honour God by that action is Worship though false and idolatrous but to kneele down before it not seeing it nor thinking of it Or to pull out a thorne out of ones foot or the like is no Worship because againe here wants an intention of honouring God by such an action 2. The efficient cause is Gods command 2. But now as Worship denotes only true and right Worship So the proper efficient cause and that which both legitimates and necessitates such intention is the command of God What He commands to be presented to Him whether seeming substance or circumstance hath the nature of a speciall Homage and immediate Honour to Him and ought to be presented as often as it is presented with such intention From which command also flowes an answerable acceptation of such a commanded thing or action when accordingly performed with that intention And with that intention there may and should also be an expectation of such acceptation whereby the intention is proved in a mans conscience whether the matter be commanded or not For Will-worshippers expect an acceptation though without warrant And prophane Hypocrites though they pretend to worship God yet when they intend it not they expect no acceptation We say then our expectation of acceptation declares whether we tender such a thing as a part of Worship or use it as a meer circumstance IV. Gods command is either particular or generall 5. Yet againe Gods command of any thing as Worship is either expresse and particular of such a speciall thing or generall of such an affection which according to an allowance of presenting some kinds of things to Gods honour doth present such particulars or such a proportion sutable to the degree of the affection and other occasions Instances of the first were the daily sacrifices expresly commanded of the second Free-willing offerings and Vowes As we read of Salomons thousand burnt-offerings on the Altar at Gibeon and his mighty number of Peace-offerings two and twenty thousand Oxen and an hundred and twenty thousand Sheep Even these being acceptable fell under the generall command of Honouring the Lord with his substance which Salomon himselfe records sutable to those Times and his incomparable wealth and the like Considerations as of the great Solemnity of dedicating the house of the Lord c. 6. Once more the Command of God of things for His honour V. Gods command is either 1. By the Law of Nature may either be 1. By the