Christianismus primitivus, or, The ancient Christian religion, in its nature, certainty, excellency, and beauty, (internal and external) particularly considered, asserted, and vindicated from the many abuses which have invaded that sacred profession, by humane innovation, or pretended revelation comprehending likewise the general duties of mankind, in their respective relations : and particularly the obedience of all Christians to magistrates, and the necessity of Christian-moderation about things dispensible in matters of religion : with divers cases of conscience discussed and resolved / by Thomas Grantham ...

SECT. I.

FIrst, I hold it meet to demonstrate the Position, wherein I say the Fourth Command, Exodus 20. is partly Moral, &c. This Morality whereof I speak, lyeth in this, i. e. That God the Creator of all Men, hath put a Law in Mans heart, by which he understandeth that part of the time he is allowed to live upon the Earth, is to be set apart for the service of his Creator, and not all to be spent in do∣ing his own work. A time of repose he also knoweth by the same Law to be necessary, as well for his Servants and Cattel, as for Him∣self; and this also the fourth Command in the Decalogue doth teach us.

But now if the Question be, How much of this time Man must set apart to serve and worship the Lord his Creatour, and for the repose of his Servants and Cattel? The Answer will be according to the Letter of the fourth Precept only, the Seventh day of every week. But in the Moral consideration, it will be, so much time as is sufficient to answer these ends; which as things may, and often do fall out, may require more than seven daies time together, notwithstanding the Letter of the fourth Precept, which saith, Six daies shalt thou labour, or Six daies may work be done. And this is the sense wherein I take the fourth Command in the Decalogue to be Moral, and under this consideration, I say, it obligeth Universally; I mean, it bindeth all men in all times and places, to set sufficient time apart to worship their Creator, and to give their Servants and Cattel convenient rest; and this the Light of Reason, or Law of Nature doth clearly teach. And hence our Apostle might well say, * 1.1 the Gentiles having not the Law, do by nature the things contained in the Law; sith all Nations (so far as I ever yet heard) do reserve a competent time for his Worship, whom they acknowledge for their God.

But whereas the fourth Command doth precisely limit a certain point oft time (viz.) the Seventh-day of every week, not requiring

more or less: In this respect, I say, the fourth Command in the De∣calogue is Ceremonial, and done away by Christ. Done away, I say, as it was part of the yoke of Bondage, as also other things of like nature were; for example, The place of Worship, which in ma∣ny respects was only the Temple at Jerusalem; neither of which are so done away, as to destroy either time or place for serving the Lord▪ but rather, so, as that all times, and all places are so far sanctified unto us by Christ, as that we may in every place, and at all times, serve him with as great acceptation, as if we were in the Temple of Jerusalem on the SABBATH DAY.

Be it further considered, That the Relief of the Poor, and the main∣tenance of such as are Ministers of God's Word, do appertain to Mo∣ral duty, being grounded upon the Law of Right reason, * 1.2 Do to others as you would be done to. Thou shalt not muzzle * 1.3 the mouth of the Ox which treadeth out the Corn, &c. Now saith Paul, For our sakes no doubt this is written; that is; for the sake, or in the behalf of the Ministers of Christ. But now if the Question be, What is the portion of the Poor and such as minister the Word? The Answer will be according to Moses's Law, The tenth part of the increase of thy Land, must be set apart for that purpose, [yea before Moses, it is evident, that Tythes were paid, but before Moses no man can be assigned that ever kept the Sab∣bath] But in Moral consideration, the Answer to the Question will be this, So much as is necessary ought to be set apart for the Poor, and for such as minister the Word. So then it is clear, that some part of our time, some part of our substance, and some place must be set apart for the Worship of God, &c. And what part that must be, either Christ and Right reason, or the Law of Moses must inform us. If Moses's Law, then the Seventh day of every week, the Temple at Jerusalem, and Tythes must be assigned: But if Christ and right Reason, then the time is, whensoever you can; the place is, wheresoever you can; and for substance, what you can, or what is necessary.

The two last (I suppose) will not be denied; and for the first, it may thus appear; The Lords Supper is ordained as a standing Ordi∣nance in the Church of Christ, as the Passeover was in the Church under Moses; but yet there is no set time assigned by Christ for its Celebration, as we know there was for the Celebration of the Passe∣over. Again, the Church under Moses were commanded to offer many Sacrifices to the Lord, and had their respective times limited wherein to do it. Christians are bound to offer to the Lord spiri∣tual Sacrifices, even the fruits of their lips, giving thanks to his Name. * 1.4 But this without the limitation of time, having rather this general rule in that case, namely, to do it continually; that is, as often as we can. Furthermore, the work of Exhortation is a standing Or∣dinance in Christ's Church, but not limited to any set time, but ra∣ther to be performed daily, that is to say, as frequently as we can. * 1.5 And hence we may perceive a very great difference as to the liberty of time in things pertaining to God, between the Law of Bondage and the Gospel of Christ: for, certainly the work of Christian ex∣hortation,

praising the Lord, and the celebration of his Divine Supper, doth as it were comprize the whole body of Christian Worship (as it con∣sists in Practicals) and answers to that which comprized the body of Legal Worship; but with this remarkable difference, the one is left free as to the circumstance of time, while the other was tied to their strict points of time, under which consideration we have cause to say (as the Apostle said) of some (who went from Christ to Moses) ye observe days, and moneths, and times, and years; I am afraid of you, &c. Among which days, I have no doubt the Jews Sabbath-day was included, and that because it was of a ceremonial consi∣deration, and so done away by Christ. And that it was of such a con∣sideration, I shall endeavour to demonstrate by the grounds which here ensueth.

Notes

• * 1.1

  Rom. 2.
• * 1.2

  Mat. 7. 12.
• * 1.3

  1 Cor. 9. 9, 10.
• * 1.4

  Heb.
• * 1.5

  Heb.