that yet hath not also an authority sufficient to change the number that one alteration would make them guilty of transgression of a Morall Commandement of God namely in the point of the number which even once must not be done by men under any pretence whatsoever To apply this now in a word to our businesse in hand as God unquestionably determined for the Jewes and we say for the old world the last of the seven so upon the supposition of one Day in seven perpetually determined as we say in the fourth Commandement And supposing also that the Church had power after Christs resurrection and ascention to change that Day to another Day of the seven Yet by this argumentation they will be found to be determined to the first Day of the Week and to no other whensoever they should make the change for else doe what they can they would the first time break the number which without speciall allowance they might not doe without sinne And so in conclusion it will come to this passe that it must be acknowledged to be Gods own determination even by vertue of the number remaining perpetually determined in the fourth Commandement And so in that sense supposing the old seventh Day abrogated we may both truly and properly say The first Day of the Week the Lords day is determined to us and must be observed by us even by vertue of the fourth Commandement N. B. which is a thing most worthy of a speciall note and may perhaps afford a more satisfying reason why there is no expresse institution mentioned of the first Day of the Week in the New Testament then usually hath been thought Namely because the vertue of the fourth Commandement doth of it selfe fall upon that Day supposing the former voyd And no other Day could have been chosen by the Church even in the silence of God without violation for once of the fourth Commandement in the number For though God we doubt not might have altered it to any other Day and even have wholly altered the number and taken one of six or five or one only of eight or ten at His pleasure whose all Times are as we have often said and desire often to remember yet He perpetuating the number no man or number of men in the Church could by humane authority determine any other Day for order but the first in stead of the last must succeed besides the high reason for that Day from Christs resurrection and resting from the work of our Redemption of which hereafter in due place Enough of our first Proposition LIV. 2. The same Day is necessary to them that live together The second is There is a necessity of the same particular Day and particular beginning of the Day to all within reach one of another to prevent mutuall hindrances and secure mutuall helpes in publike and in families Without this there would be nothing but confusion and God would not be rightly served jointly nor certainly by each one solitarily But still one or other would be interrupting and disappointing those that were neer them A man finds this very often in Family-Worship on the Week-Dayes and in Solitary Worship also that neighbours friends strangers have come and put him much by One while delayed his devotions another while forced him to abridge them and sometimes even to omit them altogether for that time through their importunities and businesses And the like experience a man meets with much more if he use to set apart a Day any thing often whether for himselfe alone solitarily or with his family he shall be divers times interrupted and hindred forced to break off do he what he can sometimes All which makes it necessary to have the beginning of the Day and so the ending of it and in a word the whole particular Day to be the same to all that are within the possibilitie of helping or hindring one another in Religion and the services of God publike domestick or solitary And this may serve rationally to answer a difficulty A difficulty dissolved supposed to be insuperable and opposed by the Historian expresly to overthrow the Lords day namely What is to be done by such who travelling East or West to such Degrees come to find that they have lost or gained a Day in their computation and so to question what Day they should observe and accordingly what beginning of the Day because the Climates vary so much that when it is morning in one it is noon in another and night in another and so proportionably as they travell The answer may be plainly and briefly this That such as travell by Sea are to observe the Day and the beginning as they did when they set forth that is as neere as they can in the morning as the morning falls out to them But if they come to Land and find that those to whom they come are by the great variation of the Climates through which they are passed a Day before them or a Day after them they are to observe it as those doe to whom they come that so all may mutually help and none hinder one another only by the reason of the former Proposition it seems fair to affirm that it is necessary for them if they find the Country to which they come a Day after them that they observe their own Day first and then the next Day with those of that Country and so God nor their soules shall be no losers neither yet their worldly occasions Gods providence having made the change to them for that once but without prejudice to any thing for which the Number and Day was appointed And here is indeed no inconvenience nor any thing to bogle at by such as count Gods service and the good of their soules and participation of His Ordinances orderly with others matters of more consequence then the nicety of Astronomicall observations of minutes and houres and Climates and the like God certainly is not the author of confusion neither would have his servants in the same Country be divided in their Solemne Times by the occasion of a long journey that some of them have taken though for once it may be with some as those in a journey at the season of the Passeover were to keep it that yeere the moneth after but not so the next yeere but with their brethren And much lesse may it be imagined that God sets so light by His Solemne Times as that such a nicety as this occasionall accident or any other variation of Climates and long time of Light or the like should disanull His Commandement about it Which as often as we read urged in any of our Adversaries books as most of our English Antisabbatarians make maine matter about the long time of Light in some Countries as an unanswerable Argument against the Morality of the fourth Commandement for one Day in seven We confesse we stand amazed at their presumption so to trifle with God and Religion and
Sabbatum Redivivum OR THE Christian Sabbath VINDICATED IN A Full Discourse concerning the Sabbath And the LORDS DAY Wherein whatsoever hath been written of late for or against the Christian Sabbath is exactly but modestly Examined And the perpetuity of a Sabbath deduced from grounds Of Nature and Religious Reason By Daniel Cawdrey and Herbert Palmer Members Of the Assembly of Divines Divided into Foure Parts 1. Of the Decalogue in generall and other Laws of God together with the Relation of Time to Religion 2. Of the fourth Commandement of the Decalogue in speciall 3. Of the old Sabbath in particular 4. Of the Lords Day in particular The FIRST PART Ezek. 22.26 They have hid their eyes from my Sabbaths and I am profaned amongst them Mark 2.28 The SONNE OF MAN is Lord also of the Sabbath London Printed by Robert White for Thomas Vnderhill and are to be sold at the Signe of the Bible in Woodstreete 1645. The License THis Treatise entituled Sabbatum Redivivum Or the Christian Sabbath vindicated as in my opinion the most satisfactory of any I have seen and that in a point of Divinity wherein as appeares by the many Books written against it the wisdome of the flesh maintaines as great an enmity against God as in any whatsoever I recommend unto the Presse as of excellent use in these times CHARLES HERLE The Contents of the first Part. CHAP. I. OF the Term of a Morall Law and the distinction of Laws into Ceremoniall Judiciall and Morall And of Morall Laws into Naturall and Positive CHAP. II. Rules to know a Law to be Morall though but positive CHAP. III. Every Law of the Decalogue is a Morall and Perpetuall Law CHAP. IV. The Exceptions to the former Rule answered CHAP. V. Christ hath confirmed all the Commandements of the Decalogue as perpetuall Mat. 5.17 c. CHAP. VI. Solemne Worship is Morall-Naturall both Solitary and conjoyned in Families and Churches and how far CHAP. VII Generall Considerations about Time and its profitablenesse in reference to Morall actions of importance CHAP. VIII Considerations of Time in relation to Religion and the Worship of God how far it may be profitable thereunto CHAP. IX A Determinate Solemn Time for Gods Worship is Morall-Naturall and that in the first â—ommandement And what kinde and manner of Determination of Time for Religion may be proved Necessary by the Law or Light of Nature and generall Rules of Scripture CHAP. X. The Determination of the chiefe Solemn Time of Worship for all men Necessarily and Ordinarily Sufficient for the chief Time as also of the particular day for it belongs not to Men but to GOD. CHAP. XI Two Corollaries from the former Discourses about Solemne Time 1. All Times and Dayes are not equall under the Gospell 2. Time and Place are not equall circumstances in Religion CHAP. XII The Necessary sufficient chief Time for Religion together with the particular Day for it is a part of Worship and not a meer Adjunct or Circumstance only Errata PAge 108. Line 2. And specially c. unto the end of that Paragraph should have been inserted line 16. after the word pleases p. 136. l. 33. for much read which p. 168. l. 7. for coninuance r. continuance p. 233. l. 34. for lets r. let p. 242. l. 16. for mahomet r. Mahomet l. 33. for if r. If p. 260. l. 19. for puplique r. publique p. 261. l. 17. after of r. it p. 266. l. 32. for Chhistian r. Christian p. 273. l. 3. for Pimitive r. Primitive p. 274. l. 25. for justification r. institution p. 275. l. 12. for possibilies r. possibilities p. 276. l. 33. for Apostle r. Apostles p. 277. l. 4. for the r. that p. 282. l. 23. for ver 16. r. ver 14. p. 283. l. 25. blot out not p. 296. l. 30. for them r. that l. 36. for charity r. Charybdis p. 305. l. 13. for mianly r. mainly p. 314. l. 5. for referoed r. referred p. 318. l. 27. for continue r. containe p. 322. l. 7. for oligatory r. obligatory p. 332. l. 25. for Lev. 23. r. Lev. 27. p. 346. l. 28. for viz. r. both p. 352. l. 15. for that r. the To the Christian Reader WE are now Christian Reader to enter upon a very great work not so much in respect of the bulk and length as containing under it many controversies as in respect of the subject matter it selfe the worth and Dignity of it The vindication of the Christian Sabbath In the entrance and Preface whereunto we think it not amisse to give thee a briefe account of some particulars which may not being satisfied stand as prejudices in the reading of the following Discourse and they are these 1. What is the concernment of a Sabbath that we are so large in vindication of it 2. Why after so many books of this subject we adde any more 3. Why seeing there are three parts more this part comes forth alone without its fellowes For the first of these In reading of the Scriptures 1. The Elogies of a Sabbath we do observe that there is not any one part of Religion except but the mystery of our Redemption of which more is spoken than of the Sabbath The Elogies of it are so many that they would easily swell into a volume if we listed to enlarge our selves We shall therefore give thee but a touch or taste of the chiefest Heads 1. In Generall it is the Compendium of all Religion And first of all in generall we may call the Sabbath and the due observation of it the Compendium or Continent of all Religion Hereupon it is very observable that as the commandement of it stands in the Heart of the Decalogue as the bond of both the Tables so it is in other places of Scripture joyned with the chiefest Duties of both Of the first Table in that place You shall keep my Sabbaths Levit. 26.2 and reverence my Sanctuary Of the second Table in that other place You shall feare every man his father and his mother Levit. 19.3 Having all the Priviledges that Commend the most Substantiall Lawes in Scripture and sanctifie my Sabbaths The Law of the Sabbath hath all those priviledges that do commend any the most substantiall Lawes in Scripture It is one of the Ten spoken by God himself with Majesty and Terror written in the Tables of stone with his own finger put in the Arke by his own command together with the rest to signifie as even one of the Adversaries sayes the perpetuity of it 2. In Particular 1. The Frequent mention of it in all parts of sacred Scripture More Particularly 1. There is as frequent mention of it as of any one Commandement implying as on the one side the Importance of it so on the other Mens untowardnesse and backwardnesse in the observation of it There is no part of Scripture wherein there is not something remarkable of a Sabbath 1. In the Law or five Books
oftener being not so necessary and so burdensome And therefore still this houre in a yeere or any other Continuance in any other Frequencie pitcht upon is above all other Times for Religion no other being equall to it VII Arg. 4. Nature requires a determination of a particular day Ergo. 4. If there must necessarily be together with the determination of the Continuance and Frequencie for the necessary sufficient chiefe Time also a particular determination of the particular day and houre wherein this houre in a yeere must be observed or else it is impossible to be observed by a whole Particular Church together constantly and much more impossible in regard of a whole Nation and most of all for all Christâ—ans and men all the world over Then when that particular Day and Houre is once determined by what authority soever in any Church as it must necessarily be as soon as the old seventh-day Sabbath was known to be abrogated All Dayes and Times are not equall in Religion under the Gospel even in regard of the particular Season or Order Day or Houre No other Day or Houre is equall to this determined Day or Houre but It above them all That particular Day wherein that Houre is to be observed is above all other Dayes and that particular Houre of that Day is above all other Houres even of the same Day As a King once chosen in an elective Kingdome and chosen he must be as soon as possible may be is above all other men in that Kingdome or Nation and none equall to him from henceforth whatever they were before his election And in reference to this election necessary to be made of a King that State is called properly a Kingdome even during the inter-regnum or vacancie and it cannot be said properly that all men are equall in that State because the Fundamentall Law of the State requires that one be above all the rest as King So that from the Law of Nature and the confessions of our Adversaries themselves It cannot be properly said that in any one of the Respects of Time Continuance Frequencie or Order all Times or Dayes are equall in Religion under the Gospel For that 1. The Law of Nature requires a determination of all the three Respects that so a chiefe Time may be observed 2. It then requires upon the supposition of Gods not determining now an undelayed immediate determination of all of them by the Church 3. It binds consequently upon the supposition of this determination left to the Church the Consciences of all under the Churches authority to that determination in all respects as well and as strongly as if God himselfe had expresly made it And so to all inferiors in the Church and superiors too unlesse endued with cleare authority to alter what is once ratified by God that Time so determined for Continuance Frequencie and Order also is necessary and unalterable and above all others 5. If God in the New Testament VIII Arg. 5. God ownes one day as his viz. the Lords-day Ergo. have owned one particular Day in a Revolution as His calling it the Lords day as He hath undoubtedly whatsoever ridiculously D. Gomarus hath fancied that it signifies only the day of the vision to John and no more Then how seldome soever it come about be it but once in a yeere Or whatever be meant by it whether the day of the Lords nativitie Christmasse day as it is called or of His resurrection Easter-day or any other day and how little soever be to be observed of it as holy and spent in Religion two houres or one houre or lesse Yet still in as much as it is intituled the Lords-day by the Spirit of God guiding St. Johns pen All Dayes and Times are not equall in Religion under the Gospel for Frequencie and the particular Day in that Frequencie For this Day in its Frequencie is above all other It alone and no other with it or besides it is honoured and graced with that Majestick and glorious title IX Arg. 6. The Church in all ages hath owned the Lords day Ergo. 6. If the Church in all Ages from St. Johns time be a sufficient Interpreter or living Dictionary of a word or phrase in Scripture as a man would thinke no man would offer to contradict that Then the Lords-day signifies both a Day in a Weekly revolution and not an Annuall Day and the first Day of the Week the Day after the old Sabbath which was the last Day of the Week On which first Day of the Week S. Paul being at Troas seven Dayes kept a speciall meeting and administred then the Sacrament and on that first Day of the Week he appointed at least the charitable collections to be taking it for granted that that Day was weekly observed as undeniably it was in the next Age and ever since Then also againe All Times and Daies are not equall in Religion under the Gospel But the Lords-Day the first Day of the Week for Order and Frequencie is above all other Daies and numbers of Daies One Day in seven and the first of the seven have that dignity in the New Testament to be owned as Gods as the Lords own time which no other Number or Day can pretend unto None so necessarie as this to be observed X. Arg. 7. The Lords day in all the three respects of Time most necessary to Religion Erg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perrincus al Dominum Scap. 7. If whatsoever God ownes as His possession by way of discrimination or difference from other things of the same kind uses to be wholly His no part or parcell of it for worldly use as it was with the Lords house and the like Then is the Lords day wholly the Lords wholly sacred the whole Continuance of it being the Lords possession to be wholly imployed in His immediate worship and service The Greeke word for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being plainly a Possessive belonging to the Lord. And then also again All Times and Daies are not equall in Religion vnder the Gospel even for Continuance as well as for Frequencie and Order But the Lords-day is in all the 3. Respects of Time more necessary to Religion than any other and so above all other Dayes and Times There being none besides this ennobled with such a relation to the Lord to be stiled by Himselfe His. None so every way or any way the Lords day as this For also XI Arg. 8. The Scripture ownes the Lords day as of his institution Ergo. 8. If Scripture may be safely interpreted by Scripture even about the nature and reason of a phrase or terme as that uses to be a generall rule among Divines except there be in the Text it selfe an evidence that it cannot be here taken as it is elsewhere or that it oppose some other undoubted truth Then besides all that hath been already noted of the Lords-day it is hereby also intitled to an Institution from the
LORD Himselfe from CHRIST The Primitive Church seemes to beare witnesse to this calling the Prayer instituted by Christ by the same terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oratio Dominica neither can it signifie any thing but the Prayer of the Lords institution Though the Generations after weakned the Testimony by calling Churches so As being paralell in phrase with the LORDS Supper which beyond all peradventure had no other Institour but Christ The Spirit of God who directed the two Apostles Paul and John in these two titles which are neither of them used in Scripture but once a peece never vouchsafed the terme to any other thing in the New Testament but only to the Supper and the Day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had his choyse of words and spake nothing but upon admirable reason And no other good reason can be imagined why he would match these two these only in this appellation If they both had not had the same Author and Institutour And if he had not intended to insinuate so much unto us and teach it us even by the phrase particularly giving first the terme to the Supper and when we could not mistake that matching the Day with it that we might not mistake that neither Then also once more All Times and Dayes are not equall in Religion under the Gospell The Lords day is above all other Dayes and Times in regard of its Author and Institutour No Day is equall to this in this highest dignity and prerogative whence its being His peculiar His possession wholly His sacred to Him infallibly flowes unlesse He had said the contrary having its authority and institution from the Lord himself and so being then unquestionably necessary to Religion and most properly Holy and beyond controll altogether unalterable by man None of which can be alledged with any the like pretence from Scripture for any other Day under the New Testament We are not ignorant that exceptions are made by our disputers against these things that we have represented concerning the Lords day But the speciall answer to them we reserve to its proper place where we shall by His assistance for whose Commandement Day and Honour we argue in all this take all that they say against it into consideration and give we hope a satisfactory discharge to all their objections In the meane Time upon so just an occasion in this place we thought it requisite to give our Readers a breefe of what we shall more at large then discourse of whereby we doubt not but even without the help of our solutions divers will be able by the innate light of these considerations here presented to discover the adverse exceptions to be but frivolous and no way enervating our assertions about it But we have one proofe more of the inequality of Times now XII Arg. 9. God retaines the determination of Times to himself Ergo. all not equall 9. If God himselfe retaine in His own hand even under the Gospell the determination of the Continuance and Frequency of the chiefe Time necessary and sufficient to Religion for all men for the chiefe Time and that it is not put over by Him to men the Church nor any other as hath been at large proved in the forgoing Chapter Then the fourth Commandement is unquestionably that determination expreslly for one whole Day in seven and the Lords day the first Day of the seven of the week is the particular Day and all that we have here now said of the Lords day is undeniably true unlesse our Antisabbatarians will turne Sabbatarians and pleade for the Saturday-Sabbath as still in force by the fourth Commandement from which Hold we yet doubt not but we shall beate them hereafter and all that argue for it But howsoever then still it followes most certainly that all Times and Dayes are not equall in Religion under the Gospell But that there is still as great an inequality of some Dayes though not of so many as ever there was under the Old Testament except the typicall use of the particular Dayes then appointed even upon the highest ground of Divine command which lifts up the Lords day for the whole Day in a constant weekely revolution above all other Times and Dayes now whatsoever as certainly and only necessary to Religion and sufficient for the chiefe Time unto all Christians and men all the world over and properly Holy and unalterable by man and honoured with the blessing mentioned in the fourth Commandement and needed by men as we have discoursed before XIII Objections answered And now from all this will follow a certaine and easie Answer to those places of the New Testament which seeme to favour the adverse opinion and to lay all Dayes and Times levell now As Gal. 4. Blaming the observation of Dayes and Moneths and Times or seasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word and Yeeres And Rom. 14. making stronger Christians to pronounce every Day alike Sol. These places we say must of necessity be interpreted of the Iewish Dayes and Seasons the particular Dayes which they observed for the Weekely Sabbath and the New Moones These texts and Collections are oft earnestly urged by our disputers therefore we shal in another place more fully sift and scan them and the objections raised from them But here it was necessary to touch them in briefe and the seasons for their Yeerely festivalls the Passeover feast of Weekes Trumpets Tabernacles and their Sabbaticall Yeeres every seventh Yeere and Yeares of Iubilee every 50. Yeares of these Seasons and Dayes speakes the Apostle which the false Apostles would still obtrude upon Christians and weake ones still made conscience of Of all these Dayes and Seasons it is most true that they are all alike under the Gospell and none higher then others none of them to be observed with any religious respect to the Day any more or as Holy-Times as being made voyde by Christ and laid levell with all ordinary Dayes and Times But these cannot be extended to all Dayes and Times universally If but any one of the former positions in this Chapter be true and much lesse can they be urged against us if all our reasons here exprest be good as we beleeve them to be And specially the third and the last For which without more adoe now we appeale to the consciences of all readers Whether they will admit of our interpretation of these places or make voide even any necessity of any sufficient Time at all for Religion and so hazard the loosing of all Religion for want of a sufficient Time so much as one Houre in a Yeare or any day at all to be certainly determined for Religion Gods Worship and soules good Which whatsoever it be or by whomsoever it be determined All Dayes and Times are not equall but the determined sufficient Time must be above all other Times and the Day for it above all other Dayes And if they grant such a determination necessary then whether
of Moses 1. In the Law or the five Books of Moses so called we have first as we doubt not to prove the Institution of it in Genesis 2. The solemne Promulgation of it in Exodus 3. The manner of Sanctification of it in Leviticus 4. The Profanation Vindicated in the Book of Numbers 5. Pressing arguments for the Observation of it in Deuteronomie 2. Then the Historicall parts of Scripture 2. In the Historicall parts have some Remembrances of it either as observed or profaned 3. There is in the Book of Psalmes 3. In the Psalmes Psalme 92.1 4. In the Prophets a speciall Psalme appointed for it 4. The Prophets are much and frequent in the complaining of the Violation and pressing on the Observation of it 5. 5. In the Gospels 6. In the Acts. The Gospels have often mention of it 6. The story of the Acts hath likewise touches both of the old and New Sabbath 7. 7. In the Epistles The Epistles do hint and insinuate an Institution of a Christian Sabbath 8. And lastly 8. In the Revelation the Revelation discovers Gods right unto it giving it the Title of The Lords Day All which shall be vindicated in due season from those objections and evasions which the Adversaries do put upon them 3. Besides all this the observation of the Sabbath 3. It is ranked amongst Substantials is ranked by the Prophets amongst the most substantiall and perpetuall Duties of Religion 4. 4. The great care of God I Dâ—…ing the commandement 1. In the Length 2. Affirmatively and Negatively The speciall Cost if we may so say and care of God in delivering the Commandement argues much worth and wa ght As 1. In the Length and largenesse of it to make it plain and evident 2. That whereas other Commandements are propounded either Affirmatively only or Negatively only this is both Affirmative and Negative 3. 3. Charged upon all sorts It is Charged upon all sorts of people particularly especially Superiours to look well to the observation of it 4. 4. Urged by many Reasons It is Urged by many Reasons As first Gods Interest in it It is the Sabbath of the Lord thy God Secondly Gods Example He wrought six dayes and rested the seventh Thirdly His Sanctification and blessing of the Sabbath Fourthly The equity of the proportions for Continuance 5. With a speciall Memento and Frequency but one whole Day of seven for six allowed unto men Lastly it is stamped with a speciall Memento in the very front of it Remember the Sabbath Day c. lest it should be forgotten and as a Watch-word of solemne preparation for it 5. It is called a Gift and Favour Exod. 16.29 Ezek. 20.12 Nehem. 9.14 5. The Sabbath is so far from being esteemed by the people of God to be a ceremoniall Yoke or burden that it is divers times called a Gift and sometimes acknowledged as a speciall Favour of God 6. The Observation hath speciall promises Nationall and Personall Temporall and Spirituall 6. The Observation of it hath as great Encouragements by many speciall promises as any one Duty in all the Book of God Both Nationall as Jer. 17.27 Isai 58.14 and Personall even to unlikely persons Isai 56.2 4. 6. Both Temporall and Spirituall in the same places which may serve as Comments upon the Blessing mentioned Gen. 2. and in the Commandement Exod. 20. Fulfilled on our Nation And here give us leave a little to demonstrate the exemplification and fulfilling of this Promise and Blessing to this Nation of ours above any other Nation round about us As we do not find any other Reformed Church hath either so clearly maintained the doctrine of the Sabbath as ours hath both in the Homily of the Time and place of Prayers and in so many Authorized Writers for more than sixty yeares or so solemnly observed it by Command of Lawes Injunctions and Canons and the Conscientiousnesse of Governours of families and private Christians So we find a speciall Ratification of the promised Blessing both in Spirituall and Temporall respects 1. For the Spirituall Travellers of all Countries 1. Spirituall Blessings that look toward Religion do testifie that no Country among the Reformed hath more visible Piety and Schollers that travell amongst Books find no where more exact Treatises of Sanctification than in England 2. For Temporall 2. Temporall the world is witnesse how fully Temporall Blessings have been made good to us of this Nation And which is singularly observable our prosperity began to be clear when the Doctrine of the Sabbath was owned as the Doctrine of our Church by the aforesaid Homily which that it was not in King Edwards time appears by an Act Anno regni 5 6. speaking of all Dayes as alike by Gods Word Whence we observe further that though all the Stories of the Time worthily do magnifie Edw. 6. in his own Person as one of the most excellent Princes that ever raigned yet they speak of his reigne but as a Sad and Dark Day to the State Temporall by reason of ill successe abroad and dissentions of the Nobles at home After which followed a black Night in Queen Maries time by the bloody persecutions of her best Subjects her Forraign-match and losse of all we held in France But when Queen Elizabeth succeeding had restored the Gospell and withall the Doctrine of the Sabbath was Resumed and Professed the Heavens cleared up so bright over our Heads as never had England a more Glorious Day even Temporally than all her reigne after 7. The Transgression of it is 1. Aggravated 7. The Transgression of that Law of the fourth Commandement and the Profanation of the Sabbath is 1. Aggravated by speciall circumstances and reckoned amongst the greatest Abominations Ezek. 20. 22. 2. Threatned 2. Threatned with severest vengeance both Personally with Death Exo. 31.14 and nationally with fearfull judgements as Fire in their habitations Jer. 17.27 3. Punished and Desolation to their Country Levit. 26.34 43. 3. And Punished accordingly with death Numb 15. and Desolation of their Nation 2 Chron. 36.21 and so acknowledged as the cause thereof Nehem 13.18 Exemplified also in our Nation And if we might not bâ— troublesome we might no lesse Exemplifie the remarkable Judgements upon this Nation of ours than we did the Blessings in former times since the time that people began to profane the Sabbath and the Doctrine of it not only disclaimed by some of our Writers but also the Profanation of the Lords Day authorised by the Book of Sports It is observed by others how many dreadfull examples there have been of Personall Profanations of that Day and we think one main Cause of these nationall Judgements under which this Land now grones was the publique Toleration of the Profanation of that Day To say nothing of the manifest decay of Piety and the Power of Godlinesse since that Edict came abroad we
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-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-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
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
by them all severally and joyntly 5. Furthermore as where the businesse is permanently of importance XXXV The profitablenesse of the determination of the Frequencie as largely as may be not wholly dispatcht by one attendance upon it how long so ever the Continuance be extended As it is with the businesse of Learning to the professed Scholar which is still of as much importance and necessity as ever There it is profitable and even necessary that there be some determination of the Frequencie of Revolution such namely as may conveniently secure and promote the businesse of Learning as was in part toucht before So we are to observe more particularly That where the businesse is also liable to decay and to be put backward as well as capable of advancement Which cannot be denied in matter of Learning a man may loose as well as gaine decrease as increase in it There it is profitable and necessary to have a determination of very great Frequency of returnes to it even as Frequent as can be imagined compatible with other necessary businesses As to say with the Painter nulla dies sine linea a Frequencie of every day or twise every day Even though it be but a single determination of it alone even although by reason of other necessary businesses which must also have their Times and Turns as often it be convenient not to make any determination of the Continuance at all or at least only Remisse with these so frequent returnes but leave that to occasions which even so will sometimes serve to afford a man that is any thing willing to follow Learning faire Continuance to attend it when he is once at it and so make by fits a very remarkable gaine when interruptions call him not off for a good while together as now and then it will happen However the very Frequencie of Returnes will greatly help to prevent much decay in Learning and keep him in breath toward it and in it Specially if there be besides this single determination of so great Frequencie added a joint determination of a convenient large Continuance with a convenient frequent Returne Of which our next Consideration is to speak XXXVI The Profitablenesse of a joynt determination of the Continuance and Frequencie both with convenient largensse 6. And upon the former suppositions of the importance of the businesse of Learning permanently and its requiring intention of mind to get and retaine the notions of it when one is about it and prevent decayes afterward it cannot be denied but such a joint determination of a large Continuance frequently is profitable and necessary for it besides the single determination of the great Frequencie forementioned Or else considering the Unwillingnesse and danger of Interruptions and want of Wisedome forenoted There will be not only no considerable advancement in the businesse of Learning but infallible decayes also though perhaps not greatly sensible soon yet after a while discernable to every eye that looks after it Withall it is to be noted that such a joint determination of a large Continuance with frequencie of Returne cannot but be The chiefe determination of Time for the prosecution of that businesse of Learning XXXVII Such a determination is the cheife and most substantially profitable of all other that is the most substantially-profitable determination of all other supposing the degrees of both be rightly ordered in reference to mens naturall abilities to hold out so long at once and other necessary businesses to admit of so frequent a continuance to be determined for that We say such a determination is the most substantially-profitable of all other as having in a just and convenient proportion the strength of both the profitable respects of Time the Continuance and Frequencie joyned And so the Time accordingly determined by it may fitly be termed The necessary and ordinarily sufficient cheife Time determinate for Learning As without which no other Time is sufficient nor any other extraordinary Time so necessary for the generall businesse of Learning and the necessary ordinary Time every day being not so chiefe a Time for gaine in Learning as wanting a determination of the Continuance with all This then being wisely determined must needs be the chiefe Time and is both necessary and for the chiefe Time ordinarily sufficient Therefore it is very considerable by what Rules of Wisedome it may be made Of which besides what we have implied already of the holding out of naturall abilities so long and other businesses not refusing so frequent a Continuance to be determined for this one businesse of Learning We have a particular Consideration to adde On which side the waight should be put in this joint determination whether on the side of the Continuance to determine the largest Continuance that may be with a convenient Frequencie or a very great Frequencie with a lesse or shorter Continuance Of which we thus propound our apprehensions 7. Where the businesse requires various actions towards the advancement of it XXXVIII In the joint determination of the Continuance and Frequencie The largest Continuance with a conveniencie is more profitable then the greatest Frequencie with a lesse Continuance supposing the proportion in generall to be equall in both and each of them requires intention of mind to a right performance of it as it is evidently with the businesse of Learning as hath been noted And that withall there are divers other businesses of importance which must have also frequently their just spaces allotted to them There of the two it is more profitable in both considerations of promoting Learning and serving others occasions and businesses to have the determination weigh most upon the side of the Continuance and make that as large as may be with some competent Frequencie rather then to make the Returne more frequent with a remarkably shorter Continuance This we conceive may easily be made good if we suppose any proportion of Time in the whole equall to be divided first between a large Continuance and lesse Frequencie 2 between a shorter Continuance and greater Frequencie As for instance A whole Day of ten or twelve houres or more as a mans naturall spirits are able to hold even with the reservation of a dining time if he will will be more profitable for the advancement of Learning though but with a determination of a scanty Revolution once in a Week remembring withall the former supposition of a single determination of some Time every Day or even twise a Day then to share those ten or twelve houres between five or six or seven Dayes in a Week and so make each Day to have but between an houre and two houres continuance at the most For the former shall have full scope for all variety of actions forenamed toward Learning and for his mind to settle it selfe fully to improve each of them The other can only meddle with one or two at the most to doe any good of it and oftentimes shall find the
the number of a seventh-day perpetuates also sufficiently the memoriall of the old Creation and so we have a memoriall of both benefits instead of one Unto which we adde that if the Church had that supposed authority of altering the Season or Order again which some still ascribe to her and that it could see any just consideration recommending the alteration of the Lords day the first day of the week to any other day of the seven or the beginning of it to any other part of the day We would not stick to grant them that there were no substantiall prejudice to Religion or the 4th Commandement Provided they medled not with the Continuance of a whole Day at which yet the Adversaries greatest spight is nor the Frequencie of one in seven which are as we have said and had need to say often and again and again most substantially profitable to Religion Provided also that they begin it as soon as men wake that so no part of the day may be out of the compasse of the determined Continuance Which how profitable it is we shall say somewhat by by and more in another Chapter But these things about the changes of the particular day and of the beginning of the day from evening to morning and by whose authority it is and must be done we shall discourse more hereafter in the proper order Mean time these being the generall grounds in Religious reason for the alteration or not alteration of any of the respects of Time once determined by God We thought it needfull to give this intimation of it here and so leave it to the Readers consideration while we proceed to our other considerations of these respects of Time in themselves XXIV It is very-fitable to Religion to have that Continuance of Time determined for it even single so it be with the largest that may be 4. We say then further that we may first take a view of the Profitablenesse of the two maine Respects of Time single and then afterward joyntly That in a determination of the Continuance for Religion even singly considered There appeares an undeniable Profitablenesse namely so farre forth as it is large even as large as it can possibly be made not laying an unsupportable burden upon the Naturall Spirits nor trenching upon any present or certaine Worldly Necessity that would call for a parcell of Time during that Continuance Yet in either case if a Reservation for a short interruption will suffice to satisfie those Necessities It may still be counted a determination of so long Continuance or Time for Religion as for instance a whole Dayes Continuance notwithstanding those Reservations We say then again that excepting those cases the largest determination of Continuance is Profitable and more Profitable unquestionably then a lesse Continuance would or could be The illustration of this will be of use and therefore we thus further expresse it by a Generall Argument That which doth best afford and most secure by being largely determined a full conveniency 1. For all kinds of Worship solitarily and conjoyned in families and the publike Congregation and. 2d. The full improvement of all Duties of Worship to Gods Honour and the Soules Good for knowledge and spirituall Affections is most Profitably determined with the largest that may be But the Continuance of Time doth all this by being largest determined Ergo It is most Profitably determined with the largest that may be The minor alone is that which requires clearing and that may be thus further done Suppose a whole Dayes Continuance be determined Here then is afforded and secured a full conveniency 1. For Solitary Worship every man or woman by themselves without danger of hindrance or interruption ordinarily as not lawfull to be admitted no not if other men would offer it 2. For Family Worship also 3. And the like for Publike Worship in the Church and in all these 4. For all varieties of Duties Solitary-prayer and Reading and Meditation Family-prayers Readings Instructions Publike-prayers Reading and Preachings of the Word Catecheticall-examinations Singing Sacraments 5 For a full roome to performe all these with seriousnesse and solemnity as we use to say Where note that even our ordinarie pharse commends the Continuance of Time as that which addes to the solemnity of any Dutie and so implyes it to be the chiefest Consideration of solemne Time 6. For a full Roome to prepare the Heart for all these Duties and. 7. To worke the good of them upon the Heart effectually to settle the knowledge of things taught and the Remembrance and Affection of all that one hath beene conversant in whether alone or with others Now all this is so much the more remarkable XXV For divers reasons if we consider 1. The extreame Ignorance that is in all men by Nature and remaines in very many that live within the visible Church 2. The number of things to be knowne for Faith and Practise to make a man able and willing to Worship and serve God a right and secure his soules salvation 3. The dulnesse and stupidity of many of most of the common sort specially who cannot read 4. The indisposednesse of mens minds Naturally besides their unwillingnesse being full of the world and thoughts of worldly profits pleasure and honours and these worldly thoughts not suddenly or in an instant chased away or made to give roome to thoughts of God As is too much found in sundry short tenders of devotions N. B. as before and after meales being too often nothing but outward formalities and inward prophanesse as even mens carriage the while doth sometime ploclaime and their language instantly after as much 5. The great intention of mind required in all the Worship of God and the most lively spirits and strength that should be in it according as God seekes Worshippers to Worship Him in Spirit and requires the love and so the service of all our Soules Hearts Minds Strengths 6. The soules pronesse to loose suddenly any knowledge or affection it hath gotten if it be not throughly setled and riveted upon the mind and spirit and particularly sometimes If objections and temptations be not soundly and throughly answered and resisted all that a man hath learned or thought of comes to nothing All this together greatly recommends the profitablenesse and advantage of a large Continuance determined for Religion And if we shall looke upon experience we shall find this confirmed in all sorts of men when a man that doth not meerly vex out the Time which he seemes to afford to God and his Soule attends divers houres upon religious performances his heart cannot but be heated and stirred according to the particular matters that have taken up those houres and some remarkable impression must needs remaine upon his heart for a while at least afterward What others then speake to him or what specially he speake to his owne heart is like striking when the iron is hot and that if any thing in reason is
of the Frequency and make it as Frequent as may be every day of the seven or even eveâ—â— Morning and Evening in each of the seven dayes and so make the Continuance shorter as it must needs be according to the greater Frequency Of which we thus propound our apprehensions in justification of the Wisdom of that Determination of God and so the Profitablenesse of it of One whole dayes Continuance only once in seven dayes rather then oftner for Frequency and with lesse Continuance We say then 7. That if we pitch upon an equall Proportion for the whole XXVIII The largest continuance with a lesser Frequency is better then the greatest Frequency with a lesse continuance as this for Instance it will appear more profitable by far to have the largest Continuance that may be with a Frequency somewhat remote as it is in the fourth Commandment then to have the greatest Frequency that may be with a Proportionably lesse Continuance And this may be evidenced both in Reference to Religion and also to worldly businesses In both Respects it will be found the most Profitable Determination to have it all upon one Day rather then divided into parcells upon every day of the seven or proportionably upon six or five or four or three or two dayes of seven We suppose the Proportion of a Day is about 14. or 16. hours namely the Ordinary waking Time of a Day which only can be applied solemnly to Religion as we shall see afterward Now this divided between two dayes is seven or eight hours a piece between three dayes is five hours a piece or little more between four Dayes about four hours a piece between five dayes about three hours a piece between six Dayes about two hours and a halfe a piece between all the seven Dayes about two hours a piece XXIX 1. With respect to Religion it selfe or little more Here now if we first consider the Businesses of Religion We have already shewed the great Profit of a whole dayes Continuance for the divers kinds of worship Solitary Domesticke and Publike and for variety of Duties in each kinde and compleat improvement of them all by full space for each and before the publike particuly to prepare for it and after it to make the utmost benefit of it But if we abate any of this Continuance by multiplying the Revolution more Frequently and specially the more we abate of it by the greater Frequency as of five or six or seven Dayes Some at least of this benefit must be prejudiced either the Publike or else the Domesticke or at least the Solitary worship must be neglected in some of those revolutions Or if all be still performed yet much more slightly because so scantiâ— and only some Duties in each kinde and not all that might well have been in a whole dayes Continuance or a very small pittance afforded to the severall Duties and so a very weake profit to redound particularly to mens souls by the observance of such Times The heart would often not be brought in frame till a great part of the Duty and perhaps of the whole Time for the various Duties were over-past and gone And another while that which was gotten of knowledge or Affection would straightway be lost again by Diverting the minde suddainly unto worldly Cogitations As is more then evident unto the consciences of Christians when after a Sermon heard on the weeke day at the Market they do whether Necessarily or Voluntarily immediately lay aside the thoughts of it and engage themselves in worldly businesses In such cases it is a very very little Profit that their souls make by such attendance upon God though for an hour or more together and with the best help of the publike Ministery unlesse the matter did very much sute with their present affections and so sinkes more then ordinarily deep into them Or that they specially call themselves to a serious account the next free hour they have to settle it upon their minds and consciences by meditation and Prayer And this they have often no leisure for on the week dayes till they have even forgotten the most of what they had heard But now in the Continuance of a whole Day they have not only leisure but in a manner a Necessity of laying to heart what specially they have learned in the publike Ministerie For all worldly businesses discourses or even cogitations being then unseasonable and unlawfull they have now no manner of excuse if they meditate not of what specially may and doth concerne their consciences and of which they have been that day instructed and put in minde And if they live among any that regard God at all they may have help from them for remembrance and affection both by conference of what they have heard even at meals besides other Times Neither can they have any discourse so proper as of that usually nothing of the world being then allowed ordinarily as was touched before A great deale more might be said to evidence the singular profit of having the Continuance with the largest that may be But we shall have occasion to speak of it again in the next Chapter and so we forbear to amplifie things now Only we must not forget to note that if we shall take our Adversaries proportion upon the Lords Day namely three or four hours which is about that proportion which the practise of our Church generally allots for the publike worship though we remember not that they any where vouchsafe to name such a Proportion diâ—…tly If we say we shall take this proportion to be solemnly observed in a weeks Revolution The matter in hand will be much more cleare that the whole proportion is more profitably determined together in one Continuance within such a Revolution then to have it broken into smaller Parcells by reason of the multiplication of the Frequency For this Proportion of three or four hours in a weeke is but about two hours of a Day if divided between two dayes and if between three dayes about an hour and a quarter If between four dayes about an hour in a day If between five dayes not an hour for each day If between six dayes not three quarters of an hour for each and if between 7. dayes about half an hour for every day Here now whereas the whole three or four hours would afford some discernable Profit if all upon one day and so make it one Continuance admitting them also a Reservation for going home to dinner because there would be some convenient roome for the varieties of publike duties though none at all according to their account for the private and so it might worke somewhat upon them yet if it came to be lessened by division into more dayes and so more Frequent Revolutions There would be either an exclusion of Prayer or Reading or Singing or Preaching or Catechising one or other of them not to name the Sacraments which are not usually every week but Baptisme only
God had made undeniably any exclusive determination for the generall of Religion we must not have argued against it for as much as His Will so far as we can know it is the only Rule of Good But according to the Principles He hath put into us both in Nature and from Scripture together We cannot possibly conceive it profitable to His Honour which is infinite His glorious Name is exalted above all blessing and praise Neh. 9.5 to have a restraint put upon mankind never to imploy Time upon His immediate service longer or oftener or sooner then according to any particular strict Exclusive Determination Much lesse profitable to Men their Soules being their best part and their good being advanced even toward an eternall happinesse the more the larger proportion of Time is by them imployed in Religion Therefore also no such Exclusive Determination is to be found any where in Scripture with relation to the generall businesse of Religion Only for some particular occasions of Worship God was pleased of old to determine some Time exclusively as the eighth Day from the birth of a Child for Circumcision and the eighth Day for the sacrificing of the firstling Males of Cattell neither sooner nor later and some others of the like nature may be found Bur these also which is a remarkable note are only Determination of the Quando Season or Order of Time And no such that we can remember are found Exclusive even for particular occasions of Worship either for the Frequencie unlesse such as were only once in a yeere to be performed as the Passeover and such like feasts of memoriall of particular benefits or once in a life as Circumcision of old was and Baptisme is now held to be or much lesse for the Continuance it being never forbidden to say no more now to give God the longest Continuance at any Time when any Continuance at all was determined But infallibly certain it is as we said that for the generall businesse of Religion the Scripture knowes no Exclusive Determination Also it is not possible for Man to obtaine any such Wisedome unlesse God would miraculously reveale it which cannot be imagined in this case that he should be able to say antecedently My worldly occasions or other mens will never at any Time while we live admit any more or oftener or sooner then this particular Continuance Frequencie and Season exprest in this or that Determination made or to be made by us or any other No Exclusive Determination then can be conceived to be profitable for the generall businesse of Religion All which we note as well to prevent the mistake of any unjudicious Conscience who specially by the suggestion of others might fancie perhaps the fourth Commandement injoyning one Day of seven for Religion to be an Exclusive Determination and that it were forbidden to imploy any other Time considerably upon Gods worship or looking after their soules as also and that chiefly to confute the untowardnesse of some profane Cavillers Objection prevented who though they are far enough from observing the Continuance and Frequencie Religiously of one Day in seven according to the fourth Commandement yet dogmatically and most perversly contend that if that Commandement be in force for one Day in seven for Religion then it is also for six Dayes working and following worldly businesse equally necessarily And that so it is equally a sin to goe to heare a Sermon on a Week-Day as to work upon the Sabbath and that the fourth Commandement forbids the one as well as the other Now this were to make the fourth Commandement an Exclusive Determination The contrary whereunto may sufficiently appeare from what hath been already said Yet for more complete conviction and perfect rooting out any such scruple in the minds of any that are not wilfull we adde That it is most evident That God never meant the fourth Commandement for an Exclusive Determination nor was it ever so no not to the Jewes and therefore neither can it be so to us now as both Gods other determinations and Mens also even strictly besides remisse ones doth undeniably manifest For we finde in Scripture that not only before the fourth Commandement given with the rest in that Majesticke manner on Mount Sinai the Feast of the Passeover and herein two Dayes the first and the last of unleavened Bread were determined by God himselfe Exod. 12. But afterward in the Books of Moses He besides determined the Feast of Weekes and that of Tabernacles this againe having two Dayes the first and the last as Sabbaths and the Dayes of the New Moones every moneth and the Day of Attonement yeerly and dayly also every Day a double Frequencie of Time for the Morning and Evening Sacrifice All much Times were indeed specially instituted for particular reasons except the dayly Frequencie of the Morning and Evening Oblation and had to the Jewes Typicall relations each of them in the particularities of their seasons and the manner of their observations Yet also were all those Solemne Dayes serviceable likewise to the Generall businesse of Religion for increase of Knowledge of God and Affection toward Him though in no proportion comparable with the Weekely Sabbath by reason of their Rarity and its Frequencie as appeares both in reason and by the Shunamites using to goe to the Prophet upon the New Moones By all which it is most undoubted that God meant not the determination of the Weekely Sabbath for an Exclusive determination of Time for the Generall of Religion As also by that Holy Men did yet further determine Times for themselves as David and Daniel three Times every Day for Prayer and for others too as the Dayes of Purim and the Feast of Dedication forenoted and Extraordinary Dayes of Fasts upon extraordinary occasions Besides all voluntary Times imployed by pious soules every where intimated Likewise the Generall Precepts of Praying continually and without ceasing and many such like formerly mentioned and others to be named anon doe certainly imply that men ought to bestow more Time upon Religion Gods solemne Worship and their own and others soules as they can redeeme opportunity then God hath expresly determined these being remisse determinations as we shall shew by and by together with the reason of them There is then no such thing as an Exclusive determination to be fancied with relation to the Generall of Religion as being expresly contrary to all the Rules and practise of it in Scripture and the Church in all ages Only we grant and desire it may be remembred that no man may determine either for himselfe or much lesse for others Time in any of the respects So as 1. to March for Holinesse and Necessitie with Gods determined Times which is the fault of the Popish Holy-dayes all of them besides the Idolatry ef some of them being specially intended to the honour of Creatures Angels and Saints the blessed Virgin and others As also in their Canonicall houres they put speciall Holinesse
it is a singular proofe of mens affections to God in His sight when they look up to Him and meditate of Him very frequently They doing it most often that have strongest affections because also it may be done suddenly in the midst of worldly businesses many times and in divers worldly businesses a man may continue a remarkable Time in Ejaculatory Prayers and Meditations and not hinder himselfe a jot which now he that hath present and strong Affections for God will not faile to doe And he who doth it but seldome doth hereby discover at least to God who searches the hearts that his Affections are but weak and faint to God-ward And so it is for the Lord Supper he that comes oftenest as a man ought with spirituall remembrance and inward celebration of Christs Death and spirituall hunger and thirst after the benefit of it to be anew sealed to Him by the Sacrament manifests unquestionably most spirituall Affection to Christ And he who comes seldomer shewes his Affections to be more sleight and slack understanding it still where there is no just present impediment And for the tryall and discovery of such variety of Affections towards Him besides other Reasons which His infinite wisedome may have God is pleased to make these Determinations remisse and no more And for the purpose of such Triall from which a mans own conscience upon examination may gather profitable admonition and comfort such Remisse Determinations are specially profitable as we have shewed XLI Supposing the former determinations made eâ—se not But we must adde withall to this Consideration that to the main and generall businesse of Religion Gods worship and the Soules good such Remisse Determination of the Continuance and Frequencie of Time for it if there were no other Determinations none strict and even conclusive to make up the ordinarily sufficient chiefe solemn Time of Worship it could not be profitable because in no wise sufficient for persons so unwilling and so unwise and so liable to Interruptions from worldly businesses and other mens importunities as even the best men and much more the ordinary sort of mankind are all their life long As will appeare more fully in the next Chapter in which we shall discourse at large of the necessity even of such a Conclusive Determination to Religion But upon the supposall of such a Conclusive Determination for the chiefe solemne Time for Religion other Determinations made but even remisse may stand in good stead and prove very profitable oftentimes even beyond ordinary expectation as experience shewes in those that are willing to take the advantages of them as was intimated before XLII Particular determinations for particular ends may be removed 6. Furthermore it is also to be observed that as we said before in point of Learning Determinations of Time for particular intendments toward Religion although withall of some use and profit for the generall businesse of Religion may so grow out of date upon those particular intendments being satisfied and so the speciall and principall reason of those Determinations being ceased that it may be convenient to remove and take them quite away partly as burdens not so sutable to the state of the New Testament but specially lest their Perpetuity should ecclipse the glory of Christ of whom they were shadowes as well as other Ceremonies And accordingly so we find in the Epistles of S. Paul Rom. 14. Gal. 4. Col. 2. a Repeale of all the Jewish Festivall-Dayes New Moones and others including also the Jewish Quando or particular Day of the seven which was for the Weekly Sabbath Their main intention being for particular ends and purposes typicall The Apostle saying of them all Gal. 4. That they were weak and beggerly elements And Col. 2. Shadowes of good things to come but the Body was CHRIST And so Christ being come and the Church come of age out of her state of infancie God thought it not fit to continue these any more nor any thing in the stead of any of them except only of the Seuenth-day Sabbath because it was a Circumstance which did belong to the Substantiall Determination of one Day in seven in the fourth Commandement which was the Conclusive Determination for the chiefe solemne Time Therefore in stead of it He set up a new particular Day the first of the seven as that was the last called in the New Testament by the name of the first Day of the Week and the LORDS-Day This we say was done because the Substantiall Determination of one Day in seven could not be observed without some particular Day also determined for it But the others God wholly took away as being no way proportionable in Profit with that and as being willing to leave His Christian Church now come to age at some more liberty then before to present Him with voluntary Determinations of Times of attendance publikely as all Churches have had some of their own even those that have rejected the name of Holy-day or Festivals yet have they had sometimes even weekly Dayes wherein they have had Publike Prayers or Preachings or both And also privately each one hath more to shew his free affection when so many Dayes were not expresly determined by God as there were before Yet still He would not take away that Conclusive Determination of one Day in seven for the most singular and substantiall profit of it which we have partly shewed already and shall doe more in the following Chapters As also we shall hereafter further discourse upon those places of St. Paul which our Anti-Sabbatarians doe so earnestly urge against the fourth Commandement for one Day in seven to include that also though there be not the least intimation of any such thing there further then concernes the particular Day then observed as we shall shew Mean time in this place we held it necessary to touch the remarkable difference between the Determination of one Day in seven as the Conclusive Determination for the chiefe Time for Religion and all the rest and how conveniently they being repealed it may be perpetuated as also that It being perpetuated their repeale brings not any prejudice to Religion there being such reason for it but a benefit rather which cannot be conceived of that for one Day in seven XLIII A reservation for necessary interruptions may be profitable in any such sort 7. And now in the last place to shut up these Considerations of the Profitablenesse of the Determinations of Times for Religion That which we have divers times insinuated already we now assert the Profitablenesse of Namely Of a Reservation for necessary Interruptions both ordinary and extraordinary This we say may well be conceived profitable to be adjoined to all kinds and manners of Determinations for Religion for that by this meanes both they will be the lesse burdensome by much though they be otherwise large for the proportion and strict for the manner of Determination and scarcely liable to a pretence of burden as
further in any certain Determination of any more distinctly then we formerly asserted in the explication of this first Position XII 2. It is Morall by the first Commandement But we think good first to interpose our second Position noted in the Title of the Chapter That the Determinate Solemn Time forenoted and argued to be Morall-Naturall is within the compasse of the first Commandement To prove which we propound this ensuing Argument XIII Argum. That which requires that we give not God too little Time at once or too seldome Time in a revolution comprehends under it such a Determinate Solemn Time as hath been mentioned both for Continuance and Frequencie But the first Commandement requires that we give not God too little Time at once or too seldome Time in a revolution Ergo. The Major is cleare from the former grounds in that the Sin and the Duty must needs come both under the same Commandement The Minor may be two wayes confirmed 1. 1 Confirmation That Commandement which requires an acknowledgement that the Lord is our God and the soveraigne Lord of us and all our Time requires that we give Him not too little Time at once or too seldome Time in a revolution But the first Commandement requires that acknowledgement that the Lord is our God and soveraigne Lord of us and all our Time Ergo. The Major is certain because the sin of giving God too little Time at once and too seldome Time in a revolution is contrary to the forementioned acknowledgement The Time being therefore too little and too seldome for Him and His worship because He is the supreme Lord of us and all our Time and as we said before the Sin and the Duty must needs be both under one Commandement The Minor cannot be denied in that the affirmative part of the first Commandement being expresly to have the Lord for our God This necessarily includes the acknowledgement of Him to be our absolute Soveraigne and Lord of all our Time and whatsoever else we can call ours or else some other must be acknowledged Lord of it either our selves or some other creatures and to affirme that were to make such creatures our God Therefore the owning the Lord to be our God requires and comprehends such an acknowledgement and such duty and forbids such sin 2. The second confirmation of the Minor of the first Syllogisme XIV 2 Confirmation may be thus conceived That Commandement which requires the acknowledgement that God is our Happinesse requires that we give Him not too little Time at once or too seldome in a revolution for attendance upon Him and converse with Him But the first Commandement requireth that acknowledgement that God is our Happinesse Ergo. The Major is manifest from the former grounds again because the sin of giving God too little Time or too seldome Time is contrary to that acknowledgement of Him being our Happinesse For what ever a man counts his Happinesse he doth and can doe no otherwise then devote much and often Time to it to attend and enjoy it being carried to his Happinesse with all his strength And Love which is the immediate off-spring of such accounting any thing our Happinesse both commands a mans Time and all else of him in thankfulnesse and kindnesse and wisedome for the service of and converse with that object loved Neither can love afford to offend in giving too little or too seldome Time But it is a sin against love and a manifestation of the want of love so far forth to scanty or abridge Time either for Continuance or Frequencie The Minor is no lesse easily proved Because that is plainly our God which to serve and enjoy is our happinesse As for that reason mainly Money is called the covetous mans god Honour the ambitious mans god Pleasure the voluptuous Epicures and he whose happinesse it is to pamper his belly is he that makes his belly his god In like sort we have not the Lord to be our God which the first Commandement requires unlesse He be our happinesse or which comes to all one unlesse to serve and enjoy Him be our happines As then Prophanenesse Covetousnesse and Worldly-mindednesse are sins against the first Commandement undeniably and they so take up the Time for our own carnall selfe and the creatures as that they are the causes and the only causes why any gives God too little or too seldome Time so they prove that the sin of giving God too little or too seldome Time comes under the compasse of the said first Commandement and consequently that that first Commandement requires such a determinate solemne Time as we have spoken of XV. A Consequence thereof for Continuance and Frequencie both And this which we have now asserted considered by it selfe we conceive that every one even our very Adversaries will and must grant us But when we shall come to make our Inference from it Namely that not only a Remissely determinate Time for Religion but even an Initiall determination both of some solemne Continuance of Time and some solemne Frequencie of Revolution being commanded in the first Commandement both singly and jointly it will thence follow that nothing is left for the fourth Commandement but only the precise and conclusive determination of a whole Dayes continuance in the revolution of seven Dayes as the chiefe Time for Religion and so if the Commandement be not in force now for one Day in seven it is altogether void and there are not now ten Commandements but only nine When we say we shall thus urge them from hence as we suppose we may most justly and strongly they will interpose some Exceptions against this Position of ours concerning the first Commandement including such Determinations of Time as we have named of which kinde we have already met with some from some Discourses We shall therefore in the next Part where this application is properly to be made propound such Exceptions as we can conceive may be made against it and accordingly as we hope sufficiently satisfie them And then so many as dare not directly take away the fourth Commandement wholly will be forced to yield it in force as we contend for one Day in seven even from this very Argument besides all others Mr. Broad indeed hath ventured to be so audacious as to reject this Commandement wholly and one or two more of our Disputers doe now and then speak very broadly towards it as shall be noted in due place But we suppose the most even of those that as yet consent not with us for the perpetuity of one Day in seven are not yet grown to that confidence but that they will rather yield to our assertion of that then altogether to throw away the Commandement For their sakes it is and for other conscientious Christians who count themselves bound to cleave to the whole Decalogue for the Reasons before alleadged in the 2. 3. 4. and 5. Chapters that we take paines to maintaine that
All Time which is now by our Adversaries avouched to be Morall-Naturall belongs to the first Commandement and may be justified without any fourth Commandement at all And that therefore it needs not nor should not be now added to a purpose which is already satisfied and is not at all expressed in the words So that if we will have and hold a fourth Commandement still we must hold to the words of it and so to one Day in seven which is that we dispute for In the meane time we proceed to consider XVI How far Nature will cary us further in determination of Solemn Time whether the law of nature will carry us any further in this matter of Determinate and Solemne Time for Religion and how far As also whether the light of nature will not afford us some further direction about it where to seeke a further direction after that the law of nature hath nothing more to say distinctly of it Onely first Let us say a word concerning the Terme of the light of nature The Light of Nature and Law of Nature distinguished as different from the law of nature and because we adde it to the former Of which we say That by the light of nature we meane The understanding that men have by naturall principles in their mindes even notwithstanding the present corruption of nature whereby their Consciences either of themselves or awakened by others discourses come to prescribe the Lawes of Nature to them making them see by way of conclusion from those principles a necessity of duty to or against such and such things even though they have not heard of the Scripture or give no credit to their authority So that the Principles of reason concerning God or man are the light of nature and the Practicall conclusions drawn from thence are the Lawes of Nature XVII A caution to be observed in Arguments from the Law of Nature 2. Withall Forasmuch as we have diverse Times asserted and that undeniably That God is the Soveraigne Lord of us and all our Time and that it is also certaine That he hath no need of us at all nor of any of our Time Therefore whatsoever we shall argue as necessary by the Law of Nature to be imployed in Religion and the Solemne Worship of God we do not intend it in that sort as though God could not appoint it otherwise if he so pleased and so if any certaine word of his can be shewed that he will not have now this or that Proportion of Time It is not our purpose to argue for it against that expresse word of his no not under the pretence of the Law of Nature or ought else that can possibly be alledged But our intent is on the contrary so to discourse of the Law and light of Natures determining of Time or directing about it as may vrge the Consciences of Men where the Scripture is silent or is not heard in the case and so from the rules even of Nature to drive them to have recourse to the expresse words of Scripture in those cases where Nature is either at a losse or may seeme even to require more then in our present state on earth man is able to give So that we shall take these things for undoubted truths 1. That whatsoever Proportions of Time the Law and Light of Nature call for to be imployed in Religion are altogether necessary so farre forth as they are possible to men that have also necessary worldly businesses unlesse the Scripture expresse Gods will by way of Precept or at least of indulgence to be otherwise 2d. That if God doe in the Scripture expresly give us now under the Gospell an indulgence of any proportions of Times for worldly businesses that so farre as himselfe recalls it not by other Rules of his in Scripture The Law of Nature is not to be urged as necessitating to a religious imploying of those Times within the compasse of that indulgence further then those other Rules of Scripture doe againe inforce 3. That men have no pretence to urge an indulgence granted in the old Testament and particularly that of six dayes labouring about worldly businesse ordinarily and for the most part which is the expresse indulgence of the fourth Commandement and withall to reject the Commandemet it selfe for Religious Time to which this indulgence is but an appendix or adjunct For that the indulgence cannot in reason be longer lived then the Commandement to which it belongs If therefore that be annihilated and repealed so is the indulgence also that appertained to it And then if a new one can not be found we must either have recourse to the fourth Commandement againe as we doe and would perswade them also to doe or else we must trust only to the Law and light of Nature Which what command or indulgence of it selfe it will or can give us we now come to consider And that in some distinct questions 1. XVIII Foure general questions propounded Whether to the initiall terme of Continuance and Frequency that is the shortest and seldomest proportion to be determined for Religion which we have already proved done by the Law of Nature we may not find some further certaine determination by the Law of Nature of the Conclusive terme of Continuance single and so a conclusive determination of the longest Continuance considered single without any Frequency of Revolution 2. Whether also the same may be found of the Conclusive terme of Frequency and so a Conclusive determination made of the greatest Frequency single without adding any Continuance to it And if not yet how farre the Law and light of Nature will lead us towards it 3. Whether then the Law of Nature can possibly make a Conclusive determination of both those respects of Continuance and Frequency joyntly and so to make up the chiefe solemne Time of Worship And if not yet whether the light of Nature will not tell us that such a determination must necessarily be made for Religion And accordingly what conditions this determination must have which will direct them whether any Generall Rules of Scripture added to the light of Nature can suffice to the making of this determination by any man or number of men Or that we must needs seeke for an expresse determination of it in Scripture which then can be no other but that of the fourth Commandement for one Day in Seven 4. And finally whether after this setled the Law and light of Nature will afford us any helpe toward the determination also of the Quando season or order of beginning the particular Day of seven and the beginning of the Day at evening or morning or send us for this also to the Scripture And so we shall at last meet a most compleat determination of all the three respects of Time together for Religion and so the most solemne Time that can be Of all which in their order and with all convenient brevitie 1. Here for the first of
these the longest Continuance singly considered We suppose XIX 1. Nature determines for the longest Continuance a Day if we can light upon a Continuance with these three Qualifications namely Which 1. is limited in Nature as Nature is distinguished from Art and so may be taken notice of by all men that have Naturall Reason though they have no Art or skill in Astronomicall Distinctions of Time 2. Which is possible to be imployed all of it in the Worship of God according to Nature as Nature is distinguished from Corruption and imports Physicall naturall abilities and naturall spirits that may hold out to the end of the Continuance in businesses of importance 3. And which is the Longest Continuance generally possible according to Nature for all men so to imploy We have then found that we seek for And that the Law of Nature doth certainly and conclusively determine such a Continuance to be imployed in Solemn Worship one Time or other in a mans life And that in a word we conceive to be a Day For as for a Yeere or Moneth which are also Naturall limitations of Time they are too long for any Naturall abilities to hold out unto even taking in the naturally necessary reservations of meat and sleep to imploy them wholly in the solemn Worship of God It must then either be a Day or nothing XX A Day described Now by a Day which we say is a Continuance limited in Nature and may by Naturall Reason without Art be taken notice of We understand not that Time of Light which is distinguished from the Darknesse of Night and is longer and shorter in severall Countries and Climates at the same time of the yeere and in severall times of the yeere in the same Country and Climate But such a Continuance of Time whether of Light or Darknesse may be and is in all Countries and all seasons of the yeere termed a Naturall Day Now this Naturall Day we think we may expresse or describe two wayes fitly 1. Physically 24 houres 1. By a meere Physicall or Astronomicall Consideration of the revolution of the Heavens and namely of the primum mobile in the space of 24 houres as we count it And this space of 24 houres is generally by all or most termed a naturall day and the revolution of it though not precisely to a minute is generally possible to all men to observe in what Climate soever they live and how long soever the Sun is present with them or absent from them even though they understand not so much as the Termes of Astronomy As may easily be made good even by experience of Shepheards who can usually by seeing the Sun any Time of the Day tell what Houre it is neer-hand without any Diall 2. Practically our waking Time or mark on the ground only by looking up to it 2. Or by a Consideration partly Ethicall and Practicall that is That Time within the space of 24 Houres wherein men are awake which is properly and only the Time of businesse any Day And which waking Time is the only Continuance possible according to Nature to be imployed in the Worship of God or in any other businesse as we said For it is not possible we know to imploy our selves in any businesse or service of God not being awake Now this waking Time specially so much as is betweene that waking in the morning which is for all day as we say when a man presently rises or at least sets his mind a worke straight upon some businesse or pleasure and that sleeping Time when a man layes himselfe downe to sleepe for that night is in common speech also termed a Day And mens businesses their dayly worke and labour particularly of houshold servants apprentices and others are usually during that whole Continuance And now of both these descriptions of a Naturall Day we say XXI These are both one in our sence That for the matter we have now in hand they are in true construction but one and the same Specially if we remember that which we have heretofore laid downe about the determination of Time generally in any respect That it admits of some reservation or dispensation according to the pleasure of the determiner sufficiently made knowne For so the Law of Nature that is God in Nature determining as we suppose a Dayes Continuance for solemne Worship doth yet admit of a reservation out of the 24 houres Continuance constantly not only for the necessary or comfortable eating Times unlesse God doe specially command a Fast upon that Day But also specially for the necessary sleeping Time within the compasse of 24 houres And so all the remainder of that Time of 24 houres namely the waking Time before mentioned is properly and only the Day for businesse and so the Day which is determined as we say by the Law of Nature for Gods Worship solemne Worship as much as may be and Ejaculatory in meal-Times by speaking and thinking of God upon every turne and not setling the thoughts or words upon any worldly object or businesse unnecessarily that so God may have all that can possibly be tendred Him on His solemne Day XXII An objection answered two wayes If now any shall object that if we make the waking time of men within 24 houres to be such a Day as the Law of Nature determines for Gods worship Then whether it determine only one such Day in a mans life or more of which we yet dispute not but shall doe anon It determines not equally to severall men but to some a longer Continuance to some a shorter because all doe not nor cannot wake a like Continuance but some more some lesse according to the naturall abilities and tempers of their bodily spirits some being not satisfied without they have more sleep then others stand in need of And that it seems an inconvenience to say That the Law of Nature doth not bind all men equally XXIII Answ 1. To this we answer briefly 1. That it is no inconvenience to say That the Law of Nature in one sense equally binds all men and in another sense it doth not bind all men equally aeque non aequaliter as we spake before in another matter and that about the selfe-same thing Namely that it may bind all men to the same proportion Geometricall as the schooles speake but not to the same proportion Arithmeticall As for example the Law of Nature binds all rich men equally in one sense to releeve the poore But in another sense it binds them not all equally It equally binds them all in a Geometricall proportion that is according as they are able to spare and others need But it binds them not all equally in or to an Arithmeticall proportion that is just so many pounds shillings or pence because all have not alike to spare So in this case the Law of Nature equally binds all men to give God a Day that is such as Day as they are able such a
calling for a Revolution and Frequencie of a whole Day though we say not that it can pitch upon the Frequencie of a Seventh Dayes revolution Of which more anon XXX Another scruple satisfied If any after all shall say That we have forgotten to put into this Argument one thing before mentioned in the way to it namely That the Coninuance which the Law of Nature determines conclusively is the longest Continuance that naturall abilities can hold out unto at once which we have not yet affirmed of a Day VVe answer in a word 1. That we conceive it needlesse to take much paines to prove that the a Day of 24 houres is the longest Continuance at once that the naturall abilities of all mankind generally is able to bestow upon the worship of God or any other businesse For if sleep be so necessary as it is ordinarily to all men within that time which is a most formall interruption or breaking of the Continuance of any businesse as that not one of a hundred perhaps doth or can watch at any time a whole 24 houres together Then much lesse can it be imagined that all men should be able to hold out to a longer Continuance without such naturally necessary interruption 2. Also that we may justly say that after such a formall interruption as sleep upon the necessity of Nature is and a new Day in Nature beginning The next Time suppose any were further determined upon a mans waking were rather belonging to the Quoties or Frequencie as being a Revolution of a New Day as we said then simply to the Continuance so notoriously interrupted and ended from a necessity of Natures making Though also if there were an expresse and distinct determination further upon that second Day of any Continuance of Time then that determination were not neither a single determination of the Quoties or Frequencie but of it and the Quamdiu or Continuance jointly As in the Fast of Ester three Dayes one after another XXXI How far Nature determines the Frequencie And so we proceed to our second Question about the Law of Natures Determination of Time namely about the Frequencie How far the Law of Nature will lead us toward a Conclusive Determination thereof that is of the greatest Frequencie even single without any Continuance added to it and whether it can as well make a Conclusive Determination of the Frequencie as we have shewed that it doth of the Continuance For resolution hereof although it may seeme faire to affirme That if we shall speak according to the Naturall divisions of Time and so the Naturall revolutions distinctly observable by Naturall Rules even without art among all men all the world over the Law of Nature doth determine even conclusively the Frequency of every Day that is so often the Law of Nature doth require for the Worship of God from all men by way of command but no oftener though not forbidding oftener but only seldomer because Nature seemes to have no Frequenter distinct revolution then a Day And that it hath and is able to observe and take notice of and accordingly is able to Worship God even solemnely so often There being no impediment imaginable why within the Revolution of every Day a man may not give God some solemne Worship But we say though this seemes a faire assertion and sutable to what we had before of the Naturall Continuance of a Day yet if we shall speake Practically and Ethically as we did partly before of the Continuance we must deliver our selves somewhat otherwise and indeed so we must also in a meer Physicall or Astronomicall consideration of the Revolution of a Day And 1. XXXII Twice a day at least then in that consideration we say that the Law of Nature if it make any Conclusive determination of the Frequency of Time for Gods worship it must be of twice every Day Because there is indeed a two-fold revolution or Frequency observable in every Day Naturally the beginning and the end In each of which it is undoubtedly possible to tender to God some Worship And so it is Practically A mans first waking and his lying downe to sleepe are two distinct observable Revolutions appliable to Gods Worship we doe not now here speake of the Quando whether Natures Law doth command to take the first Time of waking and the last Time before sleep for solemne Worship that may be considered afterward But we say that these two are distinct and observable revolutions of Time in every Day And so each of them affording a remarkable possibility of Worshipping God The Law of Nature upon the former grounds of Gods being our happinesse and the Soveraigne Lord of all our Time cannot but determine both those Times to make a Conclusive determination of the Frequency if any such may be made or at least an Initiall determination that is so often at least as twice in every Day once in the morning and once toward night the Law of Nature doth determine for solemne Worship to every man This we meane of such Dayes as we call working Dayes out of which Natures Law determines twice every such Day to tender some solemne Worship to God As well as it doth the whole of one Day in a mans life as we discoursed before of which Day or any such Dayes we speake not in this Argument Because though the particular Duties are divers on such a Day and some to be repeated twice or oftener as prayer Yet this in the whole is counted but once one Continuance because no worldly thing unlesse by reason of present necessity for which a reservation is made may come in and interrupt the Continuance at all But now therefore when we speake of twice a Day we speake of those Dayes which are mainly for worldly businesses that even notwithstanding that they are so by Gods allowance and appointment N. B. whether in Nature or Scripture yet the Law of Nature doth determine a double Frequency of Religious services every such Day of every mans life Only we say not that any Continuance is strictly determined with this Frequency that so long a man must continue at his devotions twice every Day But that so oft at least for the Frequency the Law of Nature commands we thus in a word further make plaine XXXIII Confirmed by reason If it be sinne against the Law of Nature not to worship God every Day twice then the Law of Nature determines to every man the Frequency of every Day twice But it is a sinne against the Law of Nature not to Worship God every Day twice Ergo. The consequence hath been confirmed by like Arguments The Antecedent is also certainly thus made good That which is contrary to the acknowledgement of Gods being the Lord of all our Time and our happinesse is a sinne against the Law of Nature but not to worship God every day twice is contrary to those acknowledgements Ergo. The Major cannot be denied and hath often been
be hindred from time to time Therefore the sufficient chiefe Time doth first and originally respect the solitary worship from which no man can be at any time hindred being awake and not in extremity of sicknesse or paine which almost takes away all spirits and senses unlesse by particular pressing necessities which are the reservations often mentioned before and which are many times short and divers of them admit a great deale of freedome to renew such solitary worship as tending a sick body or a child at home And but secondarily takes in family-worship as far as it is possible and it is possible to many to whom publike conjoyned worship is not possible and then in the third place publike worship also as far as it is likewise possible And so all the three together are included and to be included within the extent of the Continuance of this chiefe solemne Time necessarily and ordinarily sufficient for all men And so we hope we have sufficiently and fully asserted the first Qualification and Condition formerly laid down concerning the Determination of this chiefe solemne Time we have in hand From which before we passe to the next let us but in a word remember the Reader to be thinke himselfe whether the Continuance that must be extended to all these various kinds of Worship Solitary Domestick and Publike for all the purposes mentioned in the grounds laid down about them can be lesse then a whole Day how seldome or how often soever the Revolution be concluded to be And if so then we beleeve we shall find an easier work then hath been imagined to prove the perpetuall sanctity of one whole Day in seven according to what we say is the substance of the fourth Commandement But of that more hereafter XLVIII The second Qualification We proceed now to the second Condition or Qualification that we have delivered about this necessary sufficient chiefe Time to be determined for all men and that is That the proportion in the whole of Continuance and Frequencie joyned is to be no longer then is certainly necessary for Gods honour and the good of soules and compatible with the necessary worldly callings of every one of mankinde that so it may be undoubtedly called the Necessary Time for all men admitting still even within it Reservations for present Necessities interrupting and that no sober Conscience however unwilling otherwise to spend such a proportion of Time constantly in Religion or to allow it to others can reasonably deny it to be necessary for Religion or challenge it as injurious to necessary worldly affaires In this Point we shall not have our Adversaries gainsaying us earnestly though some of them have spoken sometimes 1. Confessed as though the greater part of all our Times were to be given to God in duties of Solemn and Religious worship Witnesse one whole words our margent refers to VVhat he meant by it we cannot Primt part 2. c. 7. S. 4. There should be more justice to bestow more daies upon God yea all c. N. B. for our parts tell But we mean to assert no such thing absolutely as the state of man is in this world but the contrary by reason of Gods indulgence of sixe Dayes that is the greatest part of them ordinarily with reservations for some Solitary and Family-Worship at least twice a Day as we argued before and reason good if God allow reservation for some worldly matters constantly out of His one Day as for meat and sleep and for extraordinary occasions also that there should be reservations for Religion and His Honour and the Good of Souls in the six working Dayes both ordinarily and extraordinarily But now we are but in the way to prove that Indulgence of six Dayes for worldly matters and Determination of one in seven for Religion we say then that the whole proportion within the revolution of a VVeek of seven Dayes or any other number of Dayes is not to be so large but by just proofe it may be demonstrated that so large a proportion and no lesse is certainly necessary for all men And the proofe of this in a word is this 2. Proved that hereby mens consciences will be awed with the Determination as altogether uncontrolable and their mouths will be stopped that for shame if they have any shame in them they will not dare to say that the commandement is a heavy yoke or a burden really grievous who ever be the Determiner immediately God or men superiours or ones own vow And this if any thing will help mainly to secure the observation of it by all and among all who else would be perpetually quarrelling and grumbling against it And so what ever became of the Publique Worship to which they might perhaps be ordinarily awed by the Magistrate and the Family-Worship also where the Governour were strict Yet to be sure they would never be tyed to the performance of Solitary Worship but reject it as an unreasonable and intolerable imposition and so much too of either or both the other as they durst for feare of men Superiours and Neighbours We know that how little so ever be required by the most undeniable Authority of God Himself yet every one of mankind will not regard it but this is yet greatly different to reject a commandement out of meere prophanesse as they do any of the rest and for which their consciences give them many nip now and will gnaw upon them eternally if they repent not and to reject it as an unsufferable burden which the Commandments of God now under the New Testament cannot justly be said to be And so what ever Time is pleaded for as Gods Commandement now we grant and assert that the proportion of it as we said must appeare to be undeniable necessary And accordingly though in another place we shall more fully argue it yet here we propound again to the Readers Conscience this Question VVhether out of the proportion of seven dayes which containe 168. Houres the waking Time of one day which is ordinarily with most men but fourteen or sixteen houres or suppose it eighten or twenty or even the whole twenty four is too large a proportion for the chiefe solemne Time for all men to attend the worship of God and the good eternall of their own soules and others And whether such a proportion at least is not necessary for all men to imploy and also compatible certainly with any worldly businesses We do not now argue how it should be distributed between the Continuance and Frequency whether all the Continuance to be in one day or two or more or every day to share alike that we have already done Chap. 8. and shewed the whole proportion to be best all on one day But we say Whether lesse then such a proportion in the whole can be sufficient for Gods Honour and the soules salvation or this can be justly excepted against as unnecessary and injurious If sober Consciences put but
universall or peremptory determination of this Continuance distributively betweene the Solitary Worship the Family Worship and the Publike Worship that is there is no need That all men should be bound to such an exact or strict Continuance in each of these single But so the whole Continuance be shared betweene all three and the Publike be not so short as to afford no remarkable space for an affecting prayer and preaching and the like and so no remarkable benefit to be gotten by it nor so long as to tyre out the spirits and disappoint those that dwell farre off of conveniency of returne to their family and solitary devotions besides the regard of bodily necessities It can hardly be blamed though some be longer and some shorter in publike and so in the rest For as much as God still hath and so also every ones soule hath the full Continuance determined and allotted which conscionably observed in the varieties of those Duties may be and will be ordinarily sufficient for their consciences and soules good and so acceptable to God though sometimes more of the Time be spent in publike and sometimes more in private And so at last we have done with the proofe of the necessity of such a chiefe solemne Time to be determined for the necessary and ordinarily sufficient Time for all men It remaines that now in the last place we come to argue By whom this determination must be or may be made But for that the next Chapter is purposely reserved this having been already drawne out to a more then ordinary length through the necessary dependance of so many matters contained in it And yet there is one thing behind for the close of this Chapter LII How farre the Law of Nature commands about the Quando or season And that is a briefe discourse about the Quando season or order of beginning when once the former determination is Conclusively setled for the Continuance and Frequency of the chiefe solemne Time How farre the Law or light of Nature will guide or command about this or any generall Rules of Scripture Leaving the question by whom it also is to be determined unto the following Chapter and here only touching in a few words for many will not need about it It having no such substantiall profit as the Continuance and Frequency toward Religion but only accidentall as is needfull to be againe and againe inculcated to our adversaries who would cast off all that was heretofore determined by God because this is taken away Touching we say how farre it is necessary that there be any determination strictly and conclusively of the Quando season or order of beginning that is for the particular Day of that number that is determined for the chiefe Time of Worship and even of the beginning of that Day sooner or later at evening or morning this or that houre Now this I shall dispatch in foure Propositions 1. There is a necessity that some particular Day of such a number determined be determined before that number can be constantly observed 2. There is a necessity that to all that live within the reach one of another and so may possibly be helpes one to another or hindrances one to another the same particular Day of such a number be determined and so farre at least the same season of beginning the Day that all may afford convenient helpe to each other and none prove hindrances one to the other 3. It seemes most consonant to the Law and light of Nature and scripture-Scripture-reason that unlesse God determine it otherwise Himselfe the beginning of the Day should be in the morning that is after midnight rather then in the evening before 4. It seemes greatly conducible to the honour of God from all mankind and to the generall Communion of Saints all the world over that the same particular Day of such a number should be determined to all men of the same age that is from Adam to Christ and the same from Christ to the Worlds end all the World over to observe it according as that Day begins with them in the Countries where they live and are LIII 1. It is necessary that some Day be determined For the first of these It may easily be made good even by this one Consideration That making the instance in any one number as suppose one Day in ten be determined it thence inevitably followes that the very neglect of determining another particular Day makes the Determination fall upon the last of the ten For when all the other nine are slipped over and none of them determined the last of the ten unavoidably must be observed the first revolution and withall remaines for ever after determined unlesse a new Day be afterward determined by as sufficient authority as was in the determiner of the number and then also without an alteration of the determination of the number the new determination can only be placed upon one particular Day namely the first of the ten And so if it be done by sufficient authority it may be done without any violation or alteration of the determination of the number at all For the strength of the determination of the number lies in these things 1. That there should be but one Day for Religion to nine for worldly businesse and againe but nine for worldly businesse to one for Religion and neither more nor lesse either way ordinarily 2. That those nine Dayes being the number of working Dayes should come all together and the Day for Religion not come between them for then sometimes there would be lesse then nine together and sometimes more Now this is observed plainly and undeniably in both respects in the instanced change from the tenth Day to the first Day For in those two Revolutions of twice ten Dayes there are but two Dayes for Religion the last of the first ten and the first of the latter ten and there is twice nine Dayes for worldly businesse and in each Revolution either number of nine worldly Dayes are entirely all together and the Dayes for Religion come not in to break the number as they would doe if the second Day were determined for then there would be one Day for work only and the next for Religion and so not nine work-dayes together and again if the ninth Day were determined then there would have been in that Revolution but eight Dayes together for work and a ninth not a tenth Objection according to the determination formerly setled for the number observed for Religion If any say that this would be how ever but for once and that were no great matter specially if Religion lose nothing by it as by bringing the Day sooner it would not We answer It is true if the authority be sufficient Answer to change the number the matter is not of importance But if the authority that would change the order of the particular Day from the tenth to the ninth or so and ever after keep a tenth from
make as it were nothing of His service and of solemne Times for it But of this more in another place LV. 3. It is most consonant to Nature to begin the day in the morning We proceed to the third Proposition about the beginning of the particular Day and that is It seemes most consonant to the Law and Light of Nature and Scripture reason that unlesse God otherwise determine it himselfe the beginning of the Day should be in the morning that is after midnight rather then the evening before We put in that Parenthesis unlesse God otherwise determine it himselfe As well that we may never neither by way of consequence nor so much as in appearance dispute against any appointment of God acknowledging everlastingly that all His determinations what ever we may surmise or argue are wisest and best so long and so much as He will have them stand As also for that it is commonly taken for an undoubted and undeniable truth That the old Jewish Sabbath did begin and so end at Evening Whether it did so certainly or no perhaps we shall consider more particularly hereafter But for the present we cannot forbeare to say that we are no way convinced that it ended in the Evening though we will not now neither dispute that in point of fact But all we will doe for the present about it is to shew our grounds why under favour of Gods not determining otherwise as we said we conceive it most sutable to Religious reason that the chiefe solemne Time should not end till our waking Time ends or till Midnight and so consequently if it must be a whole Dayes continuance as we suppose it must the beginning must be at Midnight The reason of that assertion and not the Evening before Our reason is That if we consider the Evening before or the Evening after there will be perpetuall danger of incroachment either upon the Religious Time or the Worldly Time to the prejudice of one of them but specially of Religion in most men 1. Consider the Evening before In winter time it is Evening with us at five a clock a good part of the Time and at foure for a week or two or more If now as soon as it growes dark the Time for Religion begins They must to observe it aright and have their minds in frame lay aside their worldly businesses a while at least before and this will at least seem to incroach too much upon their businesses and disappoint Markets on the Day before and Journies very much sometimes Or rather the hazard will be that worldly things will stick to mens fingers and businesses in their minds so long that what with Supper time and other Night-businesses before they goe to bed and many hasting to bed under pretence perhaps of earlier rising in the Morning though likely enough they mean nothing lesse nor do they rise the earlier for it God and the soule would have very little even of those houres after four or five a clock besides what conscientious men use to give Him every night and so scarce worth the while of reckoning the Religious Time or Day for it to begin at Evening specially considering the great losse that would in all likelihood be by the ending of it at Even which is the second Consideration For supposing the Day ended at foure or five or sixe a clock either men would still continue their Religious thoughts as to close fairly their waking Time with them and this would be againe thought too much because the former Evening was challenged as Gods due whether He had it or not Or else which would be infallibly with the most of men they would instantly when it grew darke or at Sun-set which I take it was the Jewes Evening ending those Dayes that did end at Even as the Day of Expiation Lev. 23.23 throw away all thoughts of Religion and fall to worke or buying and selling in shops or to sports and play which cannot possibly but be prejudiciall to Religion by weakning the good they had received before in the Day and even making them lose any godly affections they had gotten by a cold dampe deading any spirituall heat that might be put into them by the ordinances and services of God publike or domestick or solitary by one or all Hereunto we may adde that upon the knowledge of this ending at that houre there would be before-hand matches made of meeting to make bargaines to game and play and perhaps to drink and carowse the Day being now over and then even before it were over the minds of most worldly people would so run upon those things even while they were in the exercises of devotion that they will make very little benefit by them but they will as it were sit upon thornes in the publike Ordinances and rather then faile goe out in the midst of them if they misdoubt or discerne that they are like to trench upon their worldly times And for this we would but appeale even to sober consciences when they sometimes heare a Sermon on the Week-dayes after which immediately they have worldly businesses or even but a meeting of pleasure to attend upon Whether those things doe not much run in their heads and make them sit in paine and feare and long that it were done and even tempt them to goe out unlesse shame hold them and leave it before the end or specially before the end of Prayer Psalme and Blessing And then it would be undoubtedly much worse with ordinary people as appeares but too manifestly by their goings out both morning and afternoon as soon as they think the Sermon should end the glasse being run or that it is ended and they hasten to their dinner or to serve their cattell or the like But now by the beginning and ending at Midnight or the Morning which is ordinarily all one so as one wakes in the Religious Day and lies down to sleep in it All the inconvenience on both sides is prevented Men may follow their businesses the Night before that they may the lesse disturbe them on the Day for Religion and their Night-devotions may settle their minds against the next Day and then on that Day all the waking Time being determined for Religion it will plainly secure very much all the good gotten and keepe out all mischievous disappointments by worldly thoughts and discourses and to settle a mans spirit excellently by lying down with those thoughts of God and Religion and so sleeping as in Gods armes may make all singularly happy to him And if this be so they are surely not so well advised that have so ridgedly urged the beginning of the Lords day to be necessarily at Evening as they suppose it was with the Jewish Sabbath But we have somewhat further to say to them about that from our Saviours Resurrection in the Morning Of which we shall discourse hereafter LVI 4. The same day to all mankind is conducible And now we passe
to our fourth and last Proposition about the particular Day to be determined for the chiefe solemne Time namely That it seemes greatly conducible to the honour of God from all Mankinde and to the generall communion of Saints all the world over that the same particular day of such a number should be determined to all men of the same age that is from Adam to Christ and the same from Christ to the worlds end all the world over to observe it according as the Day begins with them sc from Midnight in the Countries where they are and live 1. To the honour of the one God That this is so in reference to the Honour of God may be shewed from Gods being One and so the greater unitie and uniformitie there is in His Worship among all His servants in all places of His Dominion the greater is His Glory Now all the whole earth is His Dominion Neither is there any other Lord in the whole World that hath supreme authority over any of mankind but Himselfe alone And therefore as much as is possible for all His Subjects to joyne together in worshipping of Him it cannot be denied but it is an advancement of His Honour Now this cannot be in regard of Place they are too many and dwell too farre asunder to joyne together in Place but in Time they may namely within the same 24 houres all the World over how farre distant so ever they be one from another and though Antipodes one to another or how many so ever they be in number yet they may at the same Time on the same Day Naturall be every one of them every where worshipping God in the most solemne manner publikely or privately with others as they can have others to joyne with them in Place or at least solitarily and alone And tender to Him not only the same proportions of Time for Continuance and Frequency the same number of Dayes one as well as another every where Namely their waking Times as was said before but also the same particular Day according as the Day falls out with them Then which of all things that are any way belonging to the outward Worship of God there is not any one thing as we conceive that can make His Worship more solemne and celebrious Nor redound more to His Honour striking all men that are yet but strangers to Him and much more His professed servants with a marvellous awe of His service and that none should dare to rob Him of His sacred Time which He so universally requires of all mankind not only for Continuance and Frequencie but also for the season and order of the Day and beginning of the Day An objection prevented And if any shall now object that this reason would enforce or inferre the same particular Day from the Worlds beginning to the Worlds end and that there should not be one particular Day or beginning of the Day from Adam to Christ and another particular Day or beginning of the Day from Christ to the Day of judgment To this we answer First that we never did nor never doe intend to dispute against God and therefore whatever we argue for this or that we meane it never no otherwise then so farre forth as He hath not revealed His will and pleasure to the contrary And therefore for the particular Day under the old Testament what ever may be said of the beginning of the Day it being clearly the will of God that it should then be the last of the Seven and now under the new Testament the first of the Seven it is unquestionally the fittest for His Honour and all things that it should so be besides the particular reasons for the change of the Day to be discoursed of fully in their proper Place hereafter But this being said we answer in the second place that Gods determining to all mankind one and the selfe same Day from Adam to Christ as some of our disputers grant and some of them deny and which wee doubt not but to prove sufficiently partly in the next Chapter and partly in a Chapter expresse for the antiquity of a Seventh Day Sabbath and so of that Seventh Day from the Creation confirmes very fairely that it is His pleasure it should be so under the new Testament also neither can we conceive any reason why it should be otherwise being as possible now to be observed every where when once it is made knowne to men by the preaching of the Gospell as it was of old for that Seventh Day there being such faire reason for it in reference to Gods Honour as we have said ◠To the Communion of Saints The like may be said also of the Communion of Saints all the World over which can no way be better no way so well exercised externally as by having not only the same number of Dayes determined to them for the chiefe Time of Worship but the same particular Day and beginning of the Day as neer as is possible by reason of the variety of the Climates That as often as that particular Day comes about every one of them where ever they are or with whomsoever doe either publikely in congregations if it may be It is certaine a day ordinary and frequent is necessary for maintenance of the true Religion and godlinesse of union and Christian societie among the fathfull c. prim p. 251. see also p. 59. C. G. Irons p. 8. or if not that then in families or at least in secret each one in solitary devotions send up their Prayers and Praises and Services together unto the Throne of Grace remembring one another in those Prayers and Praises There is no man will doubt or can question but if they all were so neer together and voyces and eares were proportionable that all could joyne together in one Place at one Time it were to be done That therefore which can be done in the exercise of the Communion of Saints seemes to be most requisite to be done Namely that they all have and observe the same particular Day even all the World over for their solemne Time of Worship And this the rather because this solemnity so determined and so observed will be a most lively visible representation of that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Great Assembly of the Saints and Angels in Heaven spoken of Heb. 12.22 As if for that Time or Day the World were turned into Heaven Or Heaven come downe into the World As Saint Iohn sayes he saw the new Jerusalem descending thence It is true as hath been more then once toucht before all the World cannot beginne and end their solemne Worship even if they should count the Day to begin at one and the same instant as neer as they could and so some at one houre and some at another yet none could tender their solemne Worship but in their waking Times which by the diversity of the Meridians must needs be divers one from another according
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
the loosing it among the Pagans doth not acquit them from sinne though their sinne be but of ignorance in not observing it still And that they have not nor had not any power to determine the sufficient Time having lost the knowledge of Gods determination And so for any servants of God in those Paganish places that they were not to expect the determination of the sufficient Times for Gods Worship and their soules good from their Paganish Superiours But that God Himselfe did vouchsafe it to them by revelation or by His Word after it was written and His determinations therein exprest and that to those only they were to hold And now against the Paganish Authority thus we dispute 1. XVI 1. By the importance By an Argument formerly used That which supposes God to leave a thing of exceeding importance in Religion to the consciences and judgements of men devoid of conscience or true knowledge of God to determine not only for themselves but for all that are under them is not to be credited or admitted But to say that God hath given to any Pagan Governours Authority to determine the sufficient Time of His Worship is to suppose that He hath left a thing of exceeding importance in Religion to the consciences and judgements of men devoid of conscience and true knowledge of God to determine not only for themselves but for all under them Ergo That God hath left this Authority to Pagan Governours is not to be credited or admitted Both the propositions of this Argument have been formerly confirmed Only there is a clause in this which being illustrated will make it of much greater force And that is The determining the sufficient Time of Worship for all those that are under them Concerning which letting passe the consideration of their Paganish inferiours let us put the case as it is the case really at this Day with sundry Christian Captives among the Pirates of Algiers of any servant of God living in a Paganish Country and under the tyranny of an infidell Master or Governour Can it be supposed that such are bound to serve God and attend solemnely on Him even in solitary Worship no other being to be had and take care solemnely of their owne soules good no other Time then their infidell and Pagan Masters and Governours determine to them Nay we say rather are they free and at liberty to attend on God and their soules no other Time then what their Infidell and Pagan-governours determinations allow them As suppose Joseph sold to Potiphar and afterward the Jaylours servant in the prison They know themselves bound to serve their Masters and Governours in all worldly service and bodily worke and labour every Day and all the Day long except the necessary Times of naturall refreshing by sleep and eating and the like and the Times that must be tendred to God and for their soules good in solemne Religious worship Now if there be no such determination of any sufficient Time for Religion to them but only according to the pleasure of their ungodly superiors Is not this a bondage worse then all the residue of their outward bondage That though they have never so great desire to waite solemnely upon God they can have no sufficient Time for it Or though their soules need it never so much as they cannot without miracle but need it extremely where specially they have never any helpe from any publike or domestick worship but all their good and comfort must come from solitary worship yet they cannot be allowed it Because God upon this supposition of putting it over to their Pagan and profane masters hath in effect debarred them from taking any and much more from determining any to themselves without their Pagan-Superiors allowance And if they should offer it they might be challenged with disobedience for not working continually every Day and all Day long as much as their naturall spirits could hold to at their Superiors command and might be urged with better reason then Pharaoh did the Israelites Exod. 5. You are idle you are idle therefore you say let us go sacrifice unto the Lord our God For they had Gods expresse command to warrant them and Pharaoh could not gainsay it though he would not obey it But here Pagan-Superiors have the full advantage of them and have the Law in a manner wholly in their own hands as having authority to command in all things even this not excepted Because God hath put over this authority of determination expresly of the Time sufficient for His worship to them Now unlesse we can imagine that God will so far ratifie this supposed authority of Pagan Governours in this matter as to accept as sufficient for His honour and blesse as sufficient for His servants soules any pittance of Time that they shall allow and determine or rather which His servants can redeeme in any breathing times that they afford them in naturall respects and so make any the least proportion sufficient how can we say that God hath left the Determination of this sufficient Time to Pagan Governours But we adde further we must not admit the state of the Question to be varied We propound the present Dispute about the detetmination of this sufficient Time to whom it belongs as supposing it must of necessity be determined to Religion Because therefore it is not to be believed that Pagan-Governours will make this determination for their inferiors which are Gods servants as experience also shewes in places where Christians are now slaves this determination must belong to some other then to them And we before gave some Reasons why single men should not have this authority to themselves whereof one was which is specially appliable to this case That it would be lesse honour to God lesse good to their Soules lesse comfort to their Consciences then of God himselfe should determine it for them For in the case in hand if the determination were Gods own they might have more confidence to plead it to their Pagan-superiors and hopes by their faithfulnesse and diligence at other times to obtaine liberty to observe it Or if they could not yet they might comfortably suffer for it in refusing any work contrary to it Suffering according to the will of God they might as S. Peter speaks 1 Ep. 4. ult who we verily believe includes this case in that sentence commit their soules and lives and all unto Him in well-doing as unto a faithfull Creatour Whereas if they had no expresse determination from God they could not so plead His Honour And they would be apt for the saving of their skins and bodies to neglect their soules often having no certainty what they ought to observe but their own conceits and determinations upon it and so their comfort both in waiting on God and following their Superiors work and in suffering or scaping would be wavering and disturbed in that they would be perplexed with manifold distracting doubts whether they had determined too much
say of that particular Day but not of the Continuance and Frequencie of one Day in seven for the chiefe Time Of which we have already intimated faire Reasons some and shall handle it fully in its proper place And withall they find a designation in Gods word in the New Testament of a new Day to Christians which Day also by the former Arguments of the Determinations belonging to God and not to men the Pagans those that are yet out of the Church are bound to yield to as soon as they know it out of Gods word And therefore 3. Also that Church that hath the Word particularly written for them are bound to the determinations therein exprest both for the chiefe Time necessary and sufficient for Continuance and Frequencie which is one whole Day in seven according to the fourth Commandement and for the particular Day which is the first Day of the week the Lords Day according to the New Testament We proceed to another Argument And come more pressely to oppose the Churches authority in this Determination XXIV A caution premised And if herein we shall seem by some Arguments to shake the authority the Church is esteemed to have in other things or to favour the authority which is challenged by some to belong to particular Churches or Congregations We desire not to be mistaken For as we shall argue nothing upon this occasion but what we esteeme to be both true and necessary to secure fully this mainest concernment of Religion about the Determination of this chiefe Time for Gods honour and the good of all mens soules So to prevent all causelesse suspitions we professe before-hand fully and freely 1. That we neither take the authority of the Church to reside chiefly in particular Congregations though somewhat more we believe belongs to the Ministers of particular Congregations then they have in some places been suffered to exercise much lesse that all the people have the rule in their hands as the Separatists say and least of all to take in women also as the Anabaptists doe Though in the point in controversie we must needs assert the authority to determine this chiefe Time for Religion rather to belong to every particular Church or Congregation for themselves then to any superior Governments or Governours to determine it for them As we have already argued that it rather belongs to every man and woman single for themselves then to any number of men for all the rest Therefore againe we professe that in those matters wherein the Church hath authority the authority is in the Church-Governours not in the whole body and greater authority in superior Governments as in Synods Provinciall and Nationall together with the authority of the Christian Magistrate most of all in Generall Councels or such a Councell as is of many Christian Nations together called by the consent of Christian Princes and States 2. That we are perswaded the Governours of the Church have some authority even legislative in some matters as far as the Scripture-rules admit namely That all things be done to edification and decently and in order and with charity and which may make for peace that is in matters indifferent as they are commonly called in things wherein God hath not determined this way or that way precisely and so are matters of smaller concernment which may admit of variation in divers Churches at the same time and in the same Church at divers times and wherein the main concernments of Religion Gods honour and the soules good or even mens outward bodily necessities are not prejudiced as they may be on either hand undeniably by an unnecessary or unsufficient determination of the Time we are speaking of These things thus cautioned we proceed to our Arguments which will be numerous and we suppose waighty every one of them whereby we shall evince both the falsenesse of our Adversaries assertion of the Churches authority in this matter as also discover unto the observant Reader how negligently and carelesly they have hitherto handled this point about the determination of this necessary-sufficient-chiefe Time for Religion by the Churches authority as if they had had to do with men that would take their dictates for oracles and never require satisfaction in most important difficulties which attend their Positions and Conclusions Our next Argument is this XXV Arg. 2. The Church cannot make Time necessary to Religion If the Church have authority to determine unto its members the necessary and ordinarily sufficient chiefe Time for Religion then it hath authority to make that Time necessary to Religion by vertue of its determination which was not necessary before us determination But the Church hath not authority to make that Time necessary to Religion by vertue of its determination which was not necessary before us determination Ergo the Church hath not authority to determine to its members the necessary ordinarily sufficient and chiefe Time for Religion The Consequence cannot justly be rejected For the authority we are disputing about is a legislative authority and that concerning a Time necessary for Religion which authority God had unquestionably in His hands of old and whatsoever Time He determined was necessary unto Religion even by vertue of His determination Now we say we are disputing of this authority Whether this be put over to the Church or not because such a determination must be as we have shewed of a Time necessary unto Religion Therefore if the Church have the authority to determine this Time to make this determination It hath authority to make that necessary by vertue of its determination which before its determination was not necessary For if it were necessary before then the Church doth not make the determination or exercise a legislative authority but only doe a prudentiall act or ministeriall to declare and preach to its members what Time God in Nature or Scripture hath made necessary not determining we say any thing by vertue of any authority given to it in that case The Antecedent is no lesse certaine divers wayes 1. Because if the Church could make a Time necessary which was not before necessary by vertue of its determination then it could make any Time it should determine necessary by vertue of its determination for A quatenus ad omus valet consequentia the authority To the purpose of this Antecedent See hereafter a distinct Argument proving those Times only necessary to Religion which Gâ—d himselfe appoints Sect. 62. and so the vertue of it being the same in one as in another And then not only one whole Day in a Week which is so burdensome to our Adversaries even to thinke of should be necessary if the Church should determine it but even two whole Dayes in a Week or three whole Dayes two whole Dayes still together or three or any other proportion or number that they should thinke good to determine should be necessary to Religion which all men would confesse to be absurd Therefore it remaines that the
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
and in the Nature of the businesse to a whole Day and no lesse Continuance neither did ever any Orthodoxe Church speake otherwise of it though we know the Popish mock-fasts or foole fasts end often at noone so that all that the Church doth or the Christian Magistrate is to appoint and determine the particular Day or the Frequency of Dayes upon some speciall occasions and to declare that the Continuance is to be extended so long with penalties Civil or Ecclesiasticall on them that shall be knowne to transgresse it even within doores otherwise they doe not command properly any particular family or solitary Worship at all Or if they did were it not for those intimations of Scripture and the Nature of the businesse of solemne humiliation and the prevention of all tolerable ordinary excuses by the publike appointment no mans conscience were bound to observe the whole Day at home and in solitary Worship before and after the publike because of the Churches or Magistrates authority and determination for the reasons before set downe Another Argument followes which is a fifth against the Churches authority to determine the chiefe solemne Time Even against that authority which our Adversaries thinke most infallibly certaine to belong to the Church namely for the publike Worship Against which thus we argue XXX Arg. 5. The Church cannot command aâ—l her members to observe the time in publike worship If the Church have authority to determine the chief Time of Worship for all its members in reference to the publike Worship Then it hath authority to command all its members constantly to observe that Time in the publike Worship which it determines for it But the Church hath not authority to command all its members constantly to observe that Time in the publike Worship which it determines for it Ergo The Church hath not authority to determine the chiefe Time of Worship to all its members in reference to the publike Worship The consequence is certaine from the state of the question formerly laid downe 1. That the determination discoursed of makes the Time necessary to Religion and so commands all unto whom it is made to observe it constantly 2. Also our Adversaries doe every where make it Morall Naturall to observe publike worship and contend that it is the whole morality of the fourth Commandement to command publike worship and consequently a necessary and sufficient Time to be by the Church determined for it So that the determination of the Time for such publike worship is an expresse command of a constant observation of such publike worship even by vertue of the Law Morall Naturall and the whole remaining force of the fourth Commandement 3. Likewise it were a meer vanity and ridiculous folly to dispute for authority of determining Times and so a folly to determine them if men be not thereby bound as by a command to observe those Times once determined constantly except in the particular case of reservation of which we have often given touches before XXXI This is confessed by the adverse party G. Irons Now for the Antecedent It will be made good 1. By our Adversaries owne conceits contradicting themselves as we touched a while agoe in a like Argument Namely Though they make the publike worship Morall Naturall Yet doe they so farre forget themselves as to exempt shepheards diggers in mines servants sundry sorts of them at least as cookes and others and divers other people from any necessity of constantly observing the publike worship Insomuch as the translatour of Doctor Prideaux Lecture imputes it as strange superstition that a Towne of his acquaintance had not a piece of roast or baked meat to a Sundaies-dinner throughout the whole yeere which must needs be because all the servants went constantly to the publike worship An imputation to say no lesse of it worthy the pen of one of those S. Paul speaks of Phil. 3.19 whose God is their belly otherwise how durst he that would carry the face of a Christian reproach the Ministers of Christ as he there doth for teaching the people both Masters and servants to preferre the publike worship of God before the sacrificing to their owne bellies and so to take more care even of every poore servants soule by carrying them along to the publike worship of God then to provide for the pampering of their owne guts though with the pinching or starving of their servants soules But to let him passe we urge all of them and specially those that dispute that the fourth Commandement was not given to servants whether they will averre That a servant is bound by the Churches determination to keepe constantly to the publike worship from the first to the last of it every time that there is any Notwithstanding any Commandement to the contrary If their perhaps prophane Masters though they beare the names of Christians and that upon no allowable necessity will charge them to stay at home altogether or part of the Time before they goe to Church or come home before it is ended and specially if such ungodly Masters or parents shall threaten or beate their inferiours if they doe otherwise then they charge them We say againe what will they say a servant or inferiour is bound to in these cases which are every day one where or other Nay what is an inferiour free to in these cases Who hath a soule to save and so to looke after and a desire to use the meanes for it specially Gods publike worship having little or no helpe at all but hindrance rather in the family and exceeding little time for any solitary devotions They cannot here answer either way but they overthrow their owne Principles For either 1. They must say Servants and inferiours may and must keepe strictly to the Churches determinations for publike worship notwithstanding any contrary command or threatning or cruelty of their ungodly superiours Which they will not allow us to urge men to upon the Commandement and determination of God Himselfe and for this they deny this Commandement of the Sabbath to have layen upon Israel in Egypt and that the Lords day was strictly observed by the Primitive Christians under persecution If these things be urged against us they cannot reasonably urge servants and inferiours now to crosse their superiours upon the Churches determination even for the Publique Worship 2. Or on the other side they must say that servants and inferiours are not bound nay that they are not free by the Churches determination to the Times of Publique Worship because of these inconveniences And then they grant our Antecedent That the Church hath not authority to command all its members constantly to observe that Time in Publique VVorship which it determines to them Of will they say that servants and inferiours are not members of the Church or that the Churches determinations reach not to them but so far forth as their Masters and Parents will give them leave and that they are free or rather not free
since the service of God is our perfect freedome if our Church say true in her prayers and are not to give God attendance constantly in Publique Worship and so constantly look after their soules And then what becomes of the Morality of the fourth Commandement for Publique VVorship and what of Publique Worship and a sufficient Time at least for it Morall Naturall It is beyond our wits how our adversaries can expedite themselves out of the intanglements of these contradictions whereas in our way all is plaine in three words God determining the Time to all all even sevants and inferiours are bound to observe it to His honour and the good of their soules so to be willing and carefull of it and they are free to observe it being willing notwithstanding any opposition of men Masters Parents or others And though they may and must regard Gods reservations and so stay at home to tend a sick person and do any thing which is truly necessary yet not upon slight pretences or trifling occasions and when they are at home they are to redeeme all Time possible to serve God and look after their soules by themselves And if for this they incurre their superiours displeasure they must trust God in that as well as if they would urge them to lye or do any other wickednesse XXXIII Proved by reason 2. Another proofe of our Antecedent against the Churches authority even for the Publique Worship in a word according to what hath been touchâ— in a former argument is that If the Church hath authority to commanded all its members to observe constantly that Time in Publique Worship which it determines to them It may command them 2 3 4 5. Dayes in a Weeke and 5. or 6. or 8. Houres of each of those Dayes both Masters and Servants Inferiours and Superiours and call them from their workes to publique Worship so often and so long But this must not be therefore the Church hath no such authority even for the Publique Worship and the Times for it A sixth argument is this XXXIIII Argument sixth The Church cannot make a perpetuall determination If the Church hath authority to make this determination of the chiefe solemne Time necessary and sufficient to its members for Religion Then it hath authority to make a perpetuall determination But the Church hath no authority to make a perpetuall determination Ergo The Church hath not authority to make this determination The Consequence may be thus confirmed that proportion of Time which is both necessary for Religion sufficient for Religion for the chiefe Time of Worship is in reference to men not to say in the nature of Perpetual For nothing can be taken from that which is necessary nor added by mans authority to that which is sufficient So that if the determination of the Church hath made the Time necessary and sufficient to Religion it hath made it withall perpetuall and unalterable The Antecedent that the Church cannot make a determination perpetuall Is partly proved by the confession of the adversaries in this case in hand For they dispute and argue divers of them for the Churches authority at this day to alter and change the Time the Lords Day not onely to some other Day of the week but to some other number greater or smaller Partly by the general confession of all Orthodoxe Divines even the Hereticall Papists also that all institutions determinations lawâ— of men even of the Church universall are in their own not â—e alterable and at least the Church universall may alter them in a generall Councell And so that it belongs to God only to make lawes perpetuall and unchangeable And therefore say we it belongs only to Him to make this determination of the necessary and sufficient chiefe solemne Time for all men and particularly for all the members of the Church which doing it is unquestionably in reference to men XXXIV Argument seventh perpetuall and unalterable A seventh Argument thuâ— proceeds If God have given the Christian Church this authority to determine the necessary sufficient chiefe solemne Time for Religion It is a burden to Christians that the Church have this authority to all its members Then it is by way of spirituall priviledge and liberty for Christians But it is not a spirituall priviledge or liberty to Christians to have this authority given to the Church Ergo God hath not given to the Church this authority The Consequence is not to be denyed 1. Because our adversaries do so much and so oft urge the notion of Christian liberty to prove Christians free from all Gods former determinations of Times even that of one day in seven for a Weekely Sabbath in the fourth Commandement and to prove that the Church is to determine the necessary and sufficient Time now 2. Indeed there can be no other reason imagined why God should set His Christian Church to make this determination or make voyde all His own former determinations but in favour to His people now for a spirituall priviledge and Christian liberty The Time of the Gospell being a Time of spirituall freedome above the Time of the Old Testament The Antecedent may be verifyed severall wayes 1. By the confession of the adversaries who say sometimes and offer at some reasons for it that the Christian Church may appoint and determine more and oftener dayes than the Jewes had determined to them by God himselfe And if it be absolutely left to the Church to determine they may determine as many as they will And so there wil be lesse liberty in that sence they plead for it lesse freedom for worldly occasions work and sports then the Jewes had or then we urge from the fourth Commandement for one whole Day in seven For two Dayes in a week or even twenty seven Holy dayes in a yeare besides the Lords dayes weekely which are in our Church if they must be observed at least by abstaining from all work as some urge in their bookes and to be sure the Ecclesiasticall Courts did urge in practise punishing all those that they could prove did work on any part even of a Holy day This we say was and would be lesse freedome then the Jewes had or then we would have if the Lords day were wholly observed and no other dayes strictly besides But they may determine as hath been said even twise thrise as many more dayes if they have such authority as we dispute of Where then is the liberty talked of 2. If the Church had not such an absolute authority to determine but as much as was of old one whole Day in seven And without an expresse prohibition or pregnant reasons to the contrary which our adversaries in their way have not yet alledged this cannot be denied by them And so keep the number and continuance still and onely change the Day as we say is done but by God not men We aske again where is the liberty talked of unlesse they will say
so a ground of wisedome would there not be greater danger of variety about the Frequency and Continuance 2. In all Churches that were neere one another diversities of Dayes would breed great disturbance of one another and the members of each from others and hindrance also to trafficke and journies and all businesse and in a word introduce nothing but disorder and confusion Which yet would be more increased by a diversity in regard of the Frequency and Continuance whereby those that observed and were tied to more and oftener would be reproacht by others as over-precise and would be apt to grumble at their owne bondage And they that observed and were tied to lesse and seldomer would be censured as prophane and carelesse of Religion and perhaps would be in doubt of the sufficiency of their Churches determination and so be apt to make a schisme in it or from it 3. If it were resolved once that this authority did certainly belong to every particular Church it would hardly be agreed among them unto whom it did belong Whether to the Minister or Ministers alone as some would thinke Or to them and the Ruling Elders together as others would say Or to the whole people with them that is all the men growne as others would maintaine Or even taking in women also as the Anabaptists doe in matters of Church-government And in this the difficulty would be the greater because as we have urged before the thing concernes the consciences of every one exceedingly in a point of necessary practise for Gods Honour and their soules good and necessary freedome for their soules benefit and necessary satisfaction for their consciences We say this concernes people as well as Ministers or Elders and women as well as men and therefore all must have some share in the determination So farre as if it be not at all determined in any respect as even for Continuance they must determine it for themselves And 2. If it be too burdensomely and unnecessarily they may and must ease themselves of that burden And 3. If it be unsufficiently they must provide better for their consciences and soules and Gods Honour And so in effect it would devolve to every particular person for themselves single which we have before disproved as that which would infallibly fill the World and the Church with irreligion disorder and confusion 4. Place this authority where you will or can in a particular Church Yet considering the small number of Ministers and Elders take them together in particular Churches and the weaknesse and corruption that even they are not free from and specially the people are liable unto suppose them as good as can be supposed Upon how slender a pin doth Religion Gods Honour and the good of those soules depend if so important a determination for Religion be altogether trusted in their hands specially having no certaine Rule to make it by as we shall see straight way 5. Last of all can it with any reason be imagined That the Church of Troas or that of Corinth or those of Galatia all founded by Saint Paul unlesse that of Troas were by any other Apostle would have offered to have made so important a determination without the Apostle or some other of the Apostles For what least matter can be produced that any particular Church in those Dayes did ordaine by their owne authority And much lesse then would they have medled with this Neither can it be supposed as was noted before that the Apostles preaching the Abrogation of the old Jewish Day the Saturday-Sabbath and as our Adversaries imagine also the cessation of the whole fourth Commandement in regard of the words of it would not have determined to the Churches where they preached these things or at least with them this great matter which must of necessity be observed and so determined for the honour of God and the good of every Christian soule namely a new proportion of Continuance and Frequencie for the chiefe Time to Religion and a new Day for it Yet we shewed in a former Argument both by evident reason and our Adversaries assertions that the Apostles did not meddle to make any of those Determinations any where Therefore we suppose it to be fully cleare that the Particular Churches did not make those Determinations to themselves neither had they authority so to doe And so no Church had or hath But it ever belonged to God and was by Him done for all succeeding generations of His Church in the fourth Commandement for the Continuance of a whole Day and the Frequencie of one in seven And by vertue of this and other intimations in the New Testament for the Lords-day the first Day of the Weeke to be the particular Day And so we have as we are perswaded XLVI Arg. 12. All men want wisdome to determine it sufficiently and clearely refuted the supposed authority of the Church and of all men about the Determination of this chiefe solemne Time necessary and sufficient for the chiefe Time of Religion unto all Men and Christians that is in point of Authority properly But we conceive all will be much more strengthened which we have argued by the addition of another generall Argument against any mans or number of mens determinations of it even the Churches whether in times of the old Patriarks before Moses or the Christian Church of the New Testament and that is in point of Wisdome As having no Rule whereby possibly to guide themselves steadily in the making of this determination of the chiefe Time necessary and sufficient For whatsoever we take into consideration that may seem to make towards a Rule will and doth render it more perplexe Either calling for so much as men will never be willing to grant necessary or leaving them altogether uncertaine whether that they would pitch upon were sufficient both in reference to the whole proportion of the chiefe Time as also the distribution of that proportion whatever it be between the Continuance and Frequencie save only in case they would pitch upon a whole Dayes continuance to which Nature inclines very much as we have intimated before and must againe further urge Thus we reason If there be in Men no sufficiencie of wisdome to make this Determination of the necessary sufficient chiefe solemne Time for Religion to themselves and others Then this Determination belongs not to Men. But there is in Men no sufficiencie of wisdome to make this Determination Ergo It belongs not to Men. The Consequence needs no great labour to prove it God is too wise too jealous of His own Honour too full of love to His peoples soules to leave such a matter as this is so important to Religion to be determined by such as have not a sufficiencie of wisedome for it XLVII Having no rule to guide them The Antecedent is further proved in this manner If there be no Rule whereby Men may guide them steadily about the Proportion necessary and sufficient for the
so one Day in seven Now the perpetuating of this number of one Day in seven we say is by Gods determination of the fourth Commandement still in force They say only by the Churches Authority freely taking it up again after it was made void But against this we argue That the Church having in their opinion authority to chuse another number more Frequent one of 6. or 5. or more rare though sometimes they deny this as one of 8. or 10. It cannot by any just reason be justified or excused in determining again one Day of seven nor can any rule of wisedome plead for the observing of that number if cast by by God But rather all things are against it proclaiming that that number of all other was the most unfit to be taken up again by the Christian Church when as God had rejected it upon so great an occasion as the Death of Christ His Son and our Saviour And for this we have divers particular reasons 1. What is this but expresly to crosse the Wisdom of god LV. 1. It is crosse to the wisdom of God who by His abrogation of this number from being any more obligatory hath manifested His dislike of the number whether as too often or too seldom or as typicall or for what ever other reason can be imagined or surmised The Church having power and authority to chuse another number there being still to be a revolution of Dayes for Religion What could be more absurd then to chuse again this rejected disliked number 2. LVI 2. Thâ— particular seventh Day may as well be reassumed What can be alledged for the reassuming of the number of one Day in seven and rejecting the particular seventh Day if they were both alike Ceremoniall and Typicall so abrogated by Christs Death Or may not the particular Day be reassumed again or any of other Iewish Ceremonies Circumcision Sacrifices difference of meat as well as this number of one in seven If this number be included within the reach of Gal. 4. Rom. 14. Col. 2. which lay levell the Judaicall dayes How can it be retained without contradicting those Texts Or may not all the rest of the weak and beggerly elements and rudiments of the world be reassumed and maintained as well as this If this be one of them Is this the liberty Christs death hath purchased to give His Church leave to continue those Ordinances any one of them for so many hundred yeeres which He hath disanulled and to continue them to the same purpose for which they were of old as this to be the number for the chiefe Time necessary and sufficient for all Christians when they had choice enough besides To bind Christians to that number again by vertue of their Authority left them to settle the waight of the Law of Nature and continuing Morality of the fourth Commandement for a necessary and sufficient Time when God and Christ had set them loose and free from it For our parts we can thinke no otherwise but that this number is unlawfull to be observed for the chiefe Time if God have disanulled it and that the Christian Church had sinned in all Ages in determining or observing it Which because we cannot believe we doubt not but they believed themselves still bound to it by vertue of the fourth Commandement and not of any new determination of the Church at any time and so we believe our selves and all Christians still to be LVII 3. It hath been the cause of scandals to Christians 3. The retaining or reassuming of this number hath apparently done hurt by giving scandall to the Sabbatarians pleading for the particular Jewish day to be still to be observed as well as the number of one Day in seven Also by giving scandall to us whom our Adversaries also in courtesie nick-name Sabbatarians misleading us into superstition if we be mis-led as they say we are for urging the observation of this number and of the whole Day withall as a Sabbath by vertue of the fourth Commandement still in force and so as necessary to Religion by Gods command Which neither the Saturday-Sabbatarians nor we much lesse could ever have dreamed of or have pretended any thing for no more then for the Jewish new moones or other festivals if the number had been altered to one Day of sixe or of eight How easily had this great and multiplied scandall been prevented and how necessarily upon the foregoing Reasons specially Whereas grant the fourth Commandement perpetuall for one Day of seven upon just grounds and though the Saturday-Sabbatarians stumble then at the particular Day yet we doubt not but to remove that sufficiently and God hath done it in His Word as we shall shew though still some will stumble at most plaine truths But this the Church should prevent in her determinations and is most justly blamed for not doing upon the supposition that It might For further 4. If the Church had power to take one Day of sixe LVIII 4. It argues want of zeale in the Church not to determine so much or one Day of five and determine that number in a Revolution for the chiefe solemne Time Where hath been the â—eale of the Christian Church all this while ever since our Saviours time that they have never pitcht upon such a determination as might have been remarkably advantagious in a yeere and much more in a life for the good of Soules and so for the honour of God Which had also taken away and prevented quite all the forementioned inconveniencies Could never any Generall Councell or Nationall Church bethinke themselves of this But they must cling still to that most inconvenient and scandalous number 5. If it be said It was to comply somewhat with the Jewes LIX 5. It is also scandalous to the Jewes that this number of one Day in seven was still retained We answer 1. That somewhat was nothing since the particular Day was cast off which the Jews still hold to and blame as much the neglect of as they could or would for altering the number 2. Rather this is also a scandall to the Jewes that we Christians keep the number still and reject the particular Day which though it be not of importance unto those that know they have the will of God for keeping that and rejecting this 1 Cor. 10.32 yet it falls heavy upon those who unnecessarily scandalize even the Jewes by retaining this number of one Day in seven and rejecting that particular Day while yet they say they were both together in the fourth Commandement and are both now together abrogated as are all the words of the fourth Commandement and yet in the mean time It as well as any of the other ten is written upon Church-walls and read and taught to children and ignorants even the very words of it 3. If this number of one Day in seven had been a while retained for the Jewes sake yet it ought to have ceased long since The
much sufficient and yet not to be more then necessary Both wayes they will be tossed from post to pillar or betweene two rockes either of which will suffice to split this assertion whensoever they lanch it forth 3. Nor can they satisfie all with any determination 3. Nor will they be able to helpe themselves if we should grant them what we never must because we have proved the contrary as of necessity to Religion That the Continuance of this chiefe Time is only to be extended to the publike Worship And that if it be wisely determined for them It is well enough determined for the chiefe Time of Religion For even upon this supposition take but the two houres that the author of Sunday no Sabbath vouchsafes to name as the just allowance or any other proportion more or lesse And they shall never be able to avoyd dashing either against the Scylla of the unwilling That so much is not necessary or against the charitie of the zealous That so much is not sufficient And whatsoever they would put forth to save themselves from the one will thrust them on the other What necessity will the one say of so much Prayers or Reading or Singing or so long Sermon Specially when mens minds are upon the World businesses or sports which would detaine them or call them off from the publike How shall such be convinced that such a proportion is necessary Here it must be remembred that there is no helpe to be had from any pretence of the Churches authority to command the proportion for that we have already abundantly confuted But we are now upon the point of wisdome by what Rule to make the necessary proportion of which we say there is none nor can there be to such as refuse a whole Day Or if there should be somewhat imagined yet then come the other and they pleade What sufficiencie in so sudden or short a dispatch of the whole Specially since there is no Time determined wherein our soules can have liberty being servants or men of businesse after the publike Is not God worthy of more Time then thus Are our soules of so little regard that such a pittance once in a week should suffice them Here againe the Churches authority cannot be pretended But we are upon a Rule of wisdome which is no where to be found no not for the publike if there be no more Time to be determined but the publike Time only We foresee an objection concerning this which we shall meet with anon in a place no lesse fit 4. But this difficulty about the Continuance 4. Vnlesse there be Time sufficient for family and solitary worship will be much more encreased when we tell our disputers againe That the Continuance of our chiefe solemne Times is not sufficient if it extend not beyond the publike even to family Worship where it may be had and infallibly to solitary Worship both before and after the publike for preparation for it and improvement of it and further gaine in spirituall matters besides as we have formerly proved at large And then what can satisfie that such a proportion as is lesse then the whole of that Day is sufficient for the chiefe Time for Religoin They cannot deny but it is as possible for us to observe a whole Day as it was for the Jewes themselves confesse we have more helpes then they clearer Scriptures a greater measure of Grace powred on Christians They acknowledge also it is not a sinne to observe a whole Day but lawfull commendable best How then can lesse then the whole be sufficient to be determined for the Continuance What rule or reason can abate any of it and if any how much And how is it demonstrated then that so much is necessary and no more and so much sufficient and no lesse Is it not strange that the Church should have if the Church have done it as they say retained the number of one in seven which there is nothing for in nature and reason but all against it being made voide by Christ And refuse the Continuance of a whole day for which there is so much even in nature and nothing rationall against it nor for any other proportion of Continuance imaginable so much as for it We doubt not then to say that all is impossible to be satisfied by any thing they can alledge and that while they deny Gods determination perpetuall for one whole Dayes Continuance in the Frequency of seven exprest in the fourth Commandement They bring themselves and all that adhere to their opinion into an inextricable labyrinth of uncertainty and confusion Hitherto we have oppugned the Churches determination of the necessary sufficient chiefe solemne Time for Religion and withall all other mens both in point of authority and in point of wisdome and by both have asserted it to God alone But for its belonging onely to God as also the particular Day for it we have yet some other arguments behind which we must also produce for the further propugnation of our position and so a complete discharge of all men from pretending to it any more Our next argument proceeds in this manner LXII The second generall It belongs to God alone to determine the chiefe time Aug. 1. This is the scope of one Commandement of the decalogue If it be the generall meaning or part of the generall meaning of a Commandement of the decalogue that these Times and those only should be observed as necessary to Religion which are appointed by God Himselfe Then the Determination of the chiefe Time necessary to Religion for all men belongs to God alone and His peculiar appointment But it is the generall meaning or part of the generall meaning of a Commandement of the decalogue That these Times and these only should be observed as necessary to Religion which are appointed by God Himselfe Ergo The Determination of the chiefe Time necessary to Religion for all men belongs to God alone and His peculiar appointment The Consequence of this argument cannot reasonably be denyed The generall meaning and scope of every Commandement of the decalogue is without controversie perpetuall and morall Our Adversaries every where speake to that purpose when they fly from the words of the fourth Commandement to a generall meaning and morall equity and the like Which sometimes they make to be sufficient Time to be determined by the Church and usually Publique Worship That neither of these is it we shall prove hereafter But we take in the meane Time their grant of a generall meaning morall and perpetuall Though this be no great liberallity of theirs For it is no more then they and all Divines besides usually ascribe to the Festivall Sabbathes which are in their particularities undeniably ceremoniall And usually also even all the rest of the ceremonialls and so of the judicialls too are acknowledged to have some generall morality in them which is perpetuall Now this generall meaning moral scope we are
world we must rather yeeld God and our soules six of seven or more even all then rest in such a scanty proportion and give the world so much but by vertue of the Indulgence in the fourth Commandement which without all question cannot be longer lived then the Commandement it selfe let them consider it and tell us their mindes when they are resolved of an answer Meane while LXXI 4. There is a blessing of God required to make any proportion of Time sufficient we intreate them to take a fourth consideration along with them or a further confirmation as we may call it of this last though it hath somewhat distinct as will appeare For 4. Besides the Commands requiring the mainest part of our Time for Religion and God as we have seen There is to be considered a Blessing necessary to make any proportion and distribution of Time lesse then all to be sufficient for mens soules And this we are put in mind of by the very first mention of Gods determining a particular Time Gen. 2. under the terme of Blessing which also the Commandement emphatically repeates and Esay particularly comments upon as we shall see We say whatsoever Time is taken out of the whole and allotted by Indulgence to worldly businesse doth not nor cannot leave the residue how great soever the proportion be sufficient for mens soules but by vertue of speciall blessing upon that proportion of Time which is determined for soules be it more or lesse And this Blessing comming only from God the determined proportion must be also from Him for Religion which of it selfe gives assurance of an answerable blessing according to the intendment of that Time even though there should be no distinct mention of a Blessing which yet as we said God hath annexed to His determination of a Weekly Sabbath for the chiefe Time for Religion even from the beginning But without such expresse and particular determination from God or an expresse promise of Blessing on the proportion which men or the Church shall determine whatever it be which is no where to be found in Scripture We have no manner of ground to conceit a Blessing on any proportion of Time that can be determined by men for Religion to make that sufficient for mens soules A Blessing we say beyond the proportion of that which might be expected from so long and so often attendance on Religion a multiplying Blessing in the nature of Christs blessing the five loaves and two fishes to feed more by many then the naturall proportion could possibly give hopes of So that the attendance on God one Day in seven which is the Time in question shall be blessed beyond an ordinary Dayes service if it were not specially appointed by God and have a stronger influence on all the other sixe Dayes of the Week following then could be expected from so much Time spent in Religion simply considered as so much Time And without such a Blessing upon the consecrated solemne Time the soule would still be leane hungry and even starve for want of a sufficient proportion of Time by reason of its manifold continuall necessities faintings decayes and temptations So that whatever our Adversaries dispute against the Commandement of God we conceive they dispute against their own participation of a Blessing upon whatsoever Time is determined and observed by men themselves or others And that a certainer Blessing may be rested on in the observation of one Day in seven as from Gods determination then in two Dayes in seven three Dayes nay sixe Dayes in seven at mans appointment For here still would be uncertainty whether this proportion were sufficient But Gods command which in all His Ordinances hath eternally a Blessing annexed to the right observers is sure and certaine to convey a Blessing and make a sufficiencie for the chiefe Time in which Consciences may abundantly rest and satisfie themselves And this we are fully perswaded God meant to signifie to us when Gen. 2. at the first mention of His consecrating a solemne Time He saith The Lord blessed the seventh Day and sanctified it A Day or any other such creature is capable of no other Blessing then to be made a meanes of Blessing to the right users of it according to Gods command And observe that because God saw that the encouragement of a Blessing was greatly necessary in this matter He saith not the Lord sanctified the seventh Day and blessed it But the Lord blessed and sanctified First blessed and then sanctified Though we cannot tell how to conceive the Blessing without the Sanctification going before or at least concurrent yet God to shew more abundantly his goodnesse and graciousnesse both in challenging this proportion to himselfe of one Day in seven and allowing by His indulgence sixe Dayes of seven for worldly occasions He puts the Blessing foremost and so He doth also remarkably in the fourth Commandement where having expresly allowed the indulgence of six Dayes for worldly work after He had challenged a seventh Day for a Sabbath for Himselfe He repeats His own example of sixe Dayes work and then His blessing a Sabbath a seventh Day and sanctifying it Why so but to assure us that a happy Blessing should attend the conscionable observation of this Sabbath of one Day in seven that though it were so little a proportion yet it should be ordinarily sufficient for the chiefe Time And all the sixe Dayes between the revolutions of this Sabbath one Day in seven should taste of the good gotten on that Day The strength of it lasting in mens soules from Sabbath to Sabbath with a little of each Day besides as was said formerly and they should by it principally grow in grace and spirituall comfort in God towards eternall life notwithstanding all their ordinary and great interruptions of worldly businesses on the Working Dayes And upon this we have as it seems to us LXXII The Text of Isa 56.2 expounded the Evangelical Prophet Isa a clear pertinent commentator interpreter as we toucht before and that in two Chapters of his Prophesie towards the latter end where he is much if not altogether upon the Times of the Gospel Let us see what he saith to our purpose c. 56. 58. In the former place calling all sorts to Gods Covenant and particularly to the observation of the Sabbath he begins with Blessed is the man that doth this and the son of man that layes hold on it that keeps the Sabbath from polluting it v. 2. Then encouraging the Eunuchs though persons under a kind of legall curse in those dayes to this observation he promiseth them from God an everlasting name better then of sons and of daughters a name which should not be cut off that is a spirituall blessing on their soules and an owning them for His true and faithfull servants v. 3 4 5. And againe encouraging the strangers the Heathen outwardly as yet without the Covenant of Grace to come in and sanctifie the
all allow it in their minds to be necessary specially not the whole Day in any wise but even scarcely the publique houres of it and much lesse do they thinke any other Times to be necessary or scarcely so much as convenient to be ordinarily bestowed upon Religion as not delighting in God and so the Time they attend upon Him is rather a Penance then a delight a torment then a comfort to them As their language and carriage do more then enough proclaime The blessing then of this Text is happy and cleare also as we suppose Let Consciences judge LXXIV An exception answered But ere we part with this last place besides the former cavill of a typicall mysticall or spirituall sence and that seventh Day-Sabbath which from the former answer may be sufficiently satisfied considering still the nature of the chiefe solemne Time we must not misse taking notice that some even of our Orthodox Divines in point of the Sabbath do interpret this place Esay 58. of a Fast which they say hath the nature of a Sabbath and indeed the yearly fast of Gods appointment Lev. 23. the Day of Expiation is called a Sabbath and they give this reason that in the beginning of the Chapter the Prophet speakes of a Fast and so they judge he doth here at the latter end D. Ames Medul Theol. lib. 2. c. 15. Sect. And one of chiefe note in this matter of the Sabbath seemes somewhat strangely to enervate the strength of that 13. ver which we have alledged for the strict observation of the Sabbath leaving doubtfull whether it be meant of the ordinary Sabbath or a solemne Fast and as far as we can understand even contradicting himself within a few lines in the explicating that thirteenth verse as the judicious Reader may observe But to answer to all this briefly We say 1. That these Divines Sol. though they think the Sabbath secured for all this interpretation of this Text by a Fast and even by it For say they Such strictnesse belongs to a Fast but as it is a Sabbath and so if it be to be so observed a Sabbath much more Do yet afford a wrangler too much advantage in that they wave the clearest place against worldly words and thoughts on the Sabbath that is any where in Scripture And if an opposer should say as they will that a Solemne Fast is to be more strict then a Sabbath that very fasting being a strictnesse which includes divers things in it from which eating and specially dressing any meate on the Sabbath loosens a man they would not so easily convince such as they think that all this belongs to an ordinary Sabbath but only an extraordinary which is also a Fast Although for our parts we hold that the nature of Religious Time as the Sabbath was doth infallibly extend both as words and thoughts But this is not usually taken notice of 2. But further for the thing it selfe as it is no argument Sol. 2. that because the Prophet speakes of a Fast in the beginning of the Chapter therefore he doth so in the end also For it is most usuall in Scripture and particularly in the Prophets to go from one matter to another without any solemne preface So 3. It seemes to us to be cleare Sol. 3. that the contents of our last translation of the Bible doe rightly and distinctly analise this Chapter and lay out the parts of it to be evidently foure severall matters 1. A reproofe of Hypocrisie vers 1.2 2. An expression of a counterfeit fast and a true vers 3. to 8. 3. Promises to godlinesse in generall vers 8. to 13. 4. Lastly Promises to the keeping of the Sabbath vers 13.14 Or if any list to extend the promises in the former verses to a right Fasting Yet is there no reason to confine these two last to that matter For 4. It is not likely Sol. 4. that having before vilified a Dayes Fasting vers 5. even though with outward strictnesse and afflicting the soule too he would make such splendide promises as vers 14. containes againe to that Dayes observance specially not intituling it by its ordinary Name but borrowing the Name Sabbath for it Sol. 5. 5. But above all if it be rightly considered what glorious promises are here made as we said and that emphatically to the keeping of a Day named Gods holy Day or a weekly Sabbath usually bearing the title of Gods Holy Sabbath and Gods Sabbath every where and to the calling it the Day a delight the Holy of the Lord honourable c. It is no way probable that this can be meant of a Day rarely comming about when there was a weekely Day to which all these Titles properly belonged and that it is ten times twenty times more signe of godlinesse to sanctifie the Sabbath constantly weekly then to observe an extraordinary Fast Day once in a yeere and God had appointed no more and if in Time of speciall feare or danger Gods providence or Prophets also called to another Day yet still this was but a small matter compared with the piety and devotion of a constant weekely Sabbath A worldling in feare and distresse may possibly call one such Fast-day a delight c. but not a weekely Sabbath whose sudden revolution over-suddaine a great deale for worldly minds to delight in its comming will try the best spirit that is And while worldlings language at least in their hearts is When will the Sabbath be gone He had need be a godly man in earnest that can in the presence of God constantly call it a delight wish it come and delight in it being come and observe it as is here exprest with supposition too of humane frailties And therefore there is much more reason to take it properly for the weekely Sabbath then improperly for an extraordinary and seldome observed Fast Sol 6. 6. Whereunto we may in the last place adde that the 14 verse doth not only continue the spirituall blessing forenoted upon particular persons but a most high and rich and full promise unto the whole Nation that should observe the Day there spoken of Now what likelihood is there that a whole Nation should be so remarkably encouraged to observe one particular single Day in a yeere or so for still we say the emphasis in the 13. verse is clearely to observe the Day spoken of what ever it be and not rather to observe the weekely Sabbath Of which both our Prophet and Jer. c. 17. and Ezek. c. 20.22 23. and other places of Scripture speake so much with all earnestnesse of promises and threatnings and mentions of judgements even relating to the whole Nation as we have formerly toucht in our Epistle Dedicatory where also we have given a memorandum of Gods most gracious fulfilling this promise to our Nation ever since we held forth the Doctrine of the Sabbath professedly Which blessing we trust and heartily pray we shall never be so
unwise and unhappy as to forfeit by our forsaking the doctrine or practise of this Day of blessing as we there said And now the errour imputed by the Author Sol. 7. quoted in the objection will fall upon himselfe who can no way make good his owne assertions of the Holy observation of the Lords day the Sabbath unlesse he grant all actions words and even thoughts meerly humane which are not necessary for of necessities we have as all agree granted reservations to be sinnes so farre forth For that this were to take so much how little soever from God whose Day it altogether is and from the soule for whose good it is to bestow it and that we say unnecessarily upon the World and a mans selfe in earthly respects And then also how shall the magnificent promise be fulfilled to those that allow not God the whole of His owne twice called holy Day We would not have toucht this slip of so reverend an Authors pen but that we have met with it objected against us and his testimony against us might sway with others if we had wholly passed it over in silence But now we are perswaded we have made good this text also for the securing of happy blessing both personall and nationall to the observers of Gods determined chiefe solemne Time or Sabbath And so our whole Argument taken from His indulgence of the Time for our worldly businesses And so we passe on to some speciall Arguments LXXV God must determine the particular day Arg. 1. for Gods determination of the particular day all time and dayes are his none ours but by his indulgence vindicating the determination of the particular Day for the chiefe solemne Time as well as the chiefe Time it selfe But in a very few words in comparison of our former great length Thus we reason If all Time be Gods and none ours for worldly imployments but by His indulgence Then the particular Day or Dayes for the chiefe Time to Religion belongs to Gods peculiar determination and not to mens But all Time is Gods and none ours for worldly