An explication of the Decalogue or Ten Commandments, with reference to the catechism of the Church of England to which are premised by way of introduction several general discourses concerning God's both natural and positive laws / by Gabriel Towerson ...

PART I.

The Contents.

The general Design of the Fourth Commandment, the setting apart a Portion of our Time for the Worship of God, and particularly for the Publick one. The particular Duties, either suh as appertain to the Substance of the Precept, or such as are onely Circumstances thereof. Of the former sort are, 1. The Worshipping of God in pri∣vate, and by our selves; the Morality whereof is evidenced from the particular Obligation each individual Person hath to the Divine Majesty. 2. The Worshipping of him in consort with others; which is also at large establish'd upon Principles of Nature and Christia∣nity. 3. The setting apart a Time for the more solemn performance of each: As without which, Religious Duties will be either omitted, or carelesly perform'd; but to be sure no Publick Worship can be, be∣cause Men cannot know when they shall meet in order to it. 4. Such a Rest from our ordinary Labours, as will give us the leisure to in∣tend them, and free us from distraction in the performance of them.

BEING now to enter upon the Fourth Commandment, about the Nature whereof there hath been so much Contention in the Church of England, I cannot forbear to say, There is all the reason in the World to believe it to be Moral in the main, as ha∣ving

a place among those Commandments which contain nothing in them which is not confessedly Moral. But because, when we come to understand its general Design and particular Precepts, we shall be much better able to judge whether or no, and how far the Matter thereof is Moral, I will without more ado apply my self to the inve∣stigation of them, and shew to what Duties it oblig'd.

Now the general Design of this Fourth Commandment is, the set∣ting apart a Portion of our Time for the Worship of God, and particu∣larly for the Publick one. That it designs the setting apart some Por∣tion of our Time, the very Words of the Commandment shew; as not onely acquainting us with God's sanctifying a Seventh part, but obli∣ging the Jews, in conformity thereto, to rest from their ordinary La∣bours and observe it as holy unto the Lord. The onely difficulty is, Whether it designs the setting apart of that Time for the Worship of God, and particularly for the Publick one. For the proof of the former part whereof, though I cannot say we have the same clearness of Evidence from the Letter of the Commandment it self, yet I shall not scruple to affirm, That it may be inferr'd from thence by necessary consequence, and not onely be prov'd to be a part of the Precept, but the principal one. For how is that day kept as holy, which hath no∣thing holy performed in it? Or what reference can it have to God (as the Word holy implies) where God is not at all honour'd in it? Neither will it suffice to say, That the very Resting on that day, is of it self a Consecration of it unto God: For as it becomes a Conse∣cration onely by the Parties so resting in compliance with the Com∣mand and Ends of God; so it supposeth at least, that they should on that day order their Thoughts to him, and rest from their ordinary Labours, in contemplation of his Command, and in remembrance of his resting from that great Work of the Creation. Again, Though to rest from their ordinary Labours, especially as was before under∣stood, were a kind of devoting it unto God; yet there being other and more acceptable ways of keeping it holy, than by a simple Rest from them, it is but reasonable to think, when God caution'd the Jews so to remember it, he design'd no less to be honour'd other ways. Lastly, Forasmuch as God not onely commanded to keep it holy, but in this very Precept represents, it as his own, as in Isaiah‖, under the Title of his holy day, and the holy of the Lord; he thereby manifestly implies, that it should be dedicated to his Worship, and not onely not be profan'd by ordinary Service, but hallowed by his own. For how is it God's Holy day, but by being dedicated to his Service? or how observ'd as such, but by giving him his proper Service in it? Whence it is, that where the Prophet Isaiah gives it those Elogies, he insers our honouring him from them, as well as the not pleasuring of our selves. Though therefore so much be not directly and in terminis express'd, yet it is clearly enough imply'd, that God design'd his own Honour and Service in it, and commanded it to be set apart for the performance of it. Lastly, As God design'd the setting apart of a certain Time for his own Worship, so more especially for the Publick one: Of which, though there be no Indication in the Com∣mandment it self, yet there is proof sufficient in the 23^d Chapter of Levitious, where we find not onely the forementioned Rest required, but the day it self appointed for an holy Convocation, as you may

see ver. 2. of that Chapter. And accordingly, though the Jews did generally look no farther than the Letter of the Law, and some of them (as is probable here) content themselves with an outward Rest, as by which they thought to satisfie the Commandment; yet the ge∣nerality of them have in all times look'd upon the Service of God as the End for which they were commanded to keep the Sabbath. For thus Josephus, in his second Book against Appion, tells us, That Moses propounded to the Jews the most excellent and necessary Learning of the Law, not by hearing it once or twice, but every seventh day, laying aside their Works, he commanded them to assemble for the hearing of the Law, and throughly and exactly to learn it. As in like manner Philo, in his Third Book of the Life of Moses, That the Custom was always when occasion gave way, but principally on the seventh day, to be exercis'd in Knowledge; the Chief going before and teaching, the rest increasing in goodness, and bettering in Life and Manners. I will conclude this Particular with that of St. James, Acts 15.21. where, to fortifie his Opinion concerning the prohibiting of Blood to the Gentile Christians, he alledgeth for a Reason, That Moses had in old time them that preach'd him, being read in the Synagogues every Sabbath∣day. From all which put together, it is evident, that the Service of God, and particularly the Publick one, was the Thing designed in this Commandment. The Jews themselves, who were none of the most quick-sighted, being able to discern it; and accordingly, both of old and in latter days, framing their Practice after it.

The general Design of the Commandment being thus unfolded, pro∣ceed we to the Particular Things under Command; which, for my more orderly proceeding in this Affair, I will rank under two Heads, to wit,

• 1. Such as appertain to the Substance of the Precept: Or,
• 2. Such as are onely Circumstances thereof.

I. Of the former sort again are these four things.

• 1. The Worshipping of God in private, and by our selves.
• 2. The Worshipping of him in consort with others.
• 3. The setting apart a Time for the more solemn perfor∣mance of each. And,
• 4. Lastly, Such a Rest from our ordinary Labours, as may give us the leisure to intend them, and free us from distraction in the performance of them.

Now concerning each of these, there cannot be the least doubt of their being Moral, and consequently of Universal Obligation.

1. That so it is to Worship God in private, the Obligation each of us have to the Divine Majesty, and the Words of the First Command∣ment shew. For being he is the Creator and Sustainer of each Indi∣vidual, as well as of Humane Nature; being there is no individual Person which hath not some peculiar Obligation to the Divine Ma∣jesty, whether in respect of some Blessing receiv'd, or Evil averted from him; lastly, being (as was before shewn) those Expresses of the Divine Goodness lay a necessity upon the Person that hath receiv'd them, to honour the Author of them; it follows, because each indi∣vidual Person hath been so oblig'd, that each of them do for himself acknowledge those Obligations, and pay God that Service and Ado∣ration which is due because of them. Again, Forasmuch as the First

Commandment doth not onely exclude the having of other Gods, but injoyn the having and owning of the True; forasmuch as it requires that of every individual Person, as the expressing it in the Singular Number shews; lastly, forasmuch as the Matter of that Commandment is Moral; it follows, That to worship God in private, and by our selves, is a Moral Duty: Which was the first thing to be prov'd.

2. From the Private Worship of God, or that which is due from each particular Person, pass we to the Worshipping him in Publick; which we have before shewn to be the Design of this Commandment. Where, first of all, I shall shew it to be a Moral Duty; and secondly, a Christian one.

To worship God in consort with others, being generally look'd upon as so much a Duty, that no Sect of Christians, for ought I know, have ever made a question of it, I have often wondred with my self, whence so general a Perswasion should arise, since the New Testament hath said so little by way of Precept concerning it: But considering with my self, that the same Perswasion hath prevail'd whereever the Worship of God hath taken place, I entred into a suspicion, that the same Common Principles had been the Author of it in both, even those which Reason and Nature teacheth. And indeed, that there is enough in them to oblige Men to a Publick Worship, will appear to any that shall consider, 1. Not onely that God hath made Man a Sociable Crea∣ture, but that Men have actually entred themselves into Societies. For as it was but reasonable, that those whom God had made Sociable Creatures, should, in return for so great a Blessing, give a proof of it in his Service, and with joynt Forces worship him, who had both in∣clin'd and fitted them so to associate; so, actually entring into Socie∣ties, they thereby became Sharers of the good or evil Fortune of those respective Societies which they espous'd. In consideration where∣of, as they were oblig'd either to pray or give thanks, according to the several Fortunes which befel them; so, to do both those Duties, not onely apart and by themselves, but in conjunction with those to whom they were so associated; common Sense requiring, that where the Blessing obtain'd relates to any Body, that Body to which it so re∣lates should pay its Thanks for it; as on the other side, that where the Evil either threatned or undergone, relates to a Community, that that Community to which it doth so, should offer up its joynt Prayers to God to avert that Evil from it. My second Argument for the Mo∣rality of Worshipping God in Publick, shall be taken from the Obli∣gation that lies upon us to provoke each other to the Adoration of him. For being by the Design of our Creation not onely to glorifie God in our own Persons, but, as much as in us lies, to procure the Glorification of him by other Men, we are accordingly (as our Savi∣our speaks) so to make that light of ours to shine before men, that they seeing our works of piety, may glorifie our Father which is in heaven. Now forasmuch as it is no way proper that our Personal Devotions should be so laid open, because of necessity containing such Petitions as are not fit to be communicated to the World, Reason requires that there be a Publick Worship instituted, by our diligent attendance whereof, we may provoke each other to the more devout Adoration of our Maker. Which Argumentation I do the rather make use of, because the Author to the Hebrews useth the same, where he speaks of

the Publick Service; in pursuance of his exhorting to consider one another, to provoke unto love and to good works, adding, not forsa∣king the assembling of themselves together, as the manner of some then was; but exhorting one another, and so much the more, as they saw the day approaching. Lastly, Forasmuch as on the one hand there is a necessity of instructing the Generality in the Duty they owe to God, and every one that stands in need of Instruction, cannot have a parti∣cular Teacher assign'd him; as, on the other, all of us do stand in need of each others help in promoting our Petitions unto God: it is but necessary we should sometimes meet together, that they who stand in need of Instruction may receive it, and both Teacher and Taught put to the utmost of their Endeavours to obtain of God those Blessings which they need. For, as (God knows) our Devotion is at best but weak, and consequently may well require the twisting of some others with it; so there is none of us which may not be sometime indispos'd to ask as we ought, or unlikely, by reason of some Sin, to prevail, though we should. By which means, as our own Prayers must needs be very defective, so that defect naturally prompts us to adjoyn our selves to other Men, as by whom it will be best supply'd: What St. Paul spake concerning Charity, being no less true in the matter of Devotion, That the abundance of such or such particular Persons may be a supply for the want of others; as, on the other side, that when their abundance fails, the abundance of the other may be their supply, and so by turns be assisting to each other.

The Morality of Publick Worship being thus establish'd, proceed we, according to our proposed Method, to shew it to be a part of Chri∣stianity; which will bind it so much the faster upon our Consciences. In order whereunto, I shall alledge, first, its being a part of Moral or Natural Religion, according as was but now declar'd. For it being the design of Christianity to establish Natural Religion, and oblige us to be pious, and just, and temperate, which are the general Heads of it; whatsoever is a part of Natural Religion, is eo nomine to be look'd upon as a part of the Christian one, though it be not expresly com∣manded: The confirmation of Natural Religion inferring the confir∣mation of all those Duties which are clear and undoubted Portions of it. The same is yet more evident, from the confirmation of those Grounds upon which the Publick Worship of God is founded; such as are the making our Piety to shine before others, and the need each of us stand in of one anothers help in Prayer: For our Saviour in ex∣press Terms injoyning the observation of the former, and St. Paul giving testimony to the truth of the latter, where he affirms us to be members of each other, they do thereby consequently establish the ne∣cessity of Publick Worship, because (as was before shewn) naturally arising from them. But because what hath been hitherto alledg'd from Christianity, is rather constructive of the Morality of the Pub∣lick Worship of God, than any immediate or direct proof of its own enjoyning it; for the fuller declaration of our Duty in this Affair, I will proceed to more immediate Proofs, and such as are properly Christian.

1. Now the first that I shall alledge, shall be taken from those Spi∣ritual Gifts which God bestow'd upon his Church; and particularly, the Word of Wisdom, the Word of Knowledge, Prophesieing, Inter∣pretation

of Tongues, and Praying by the Spirit, or Immediate Inspi∣ration: For these being given to those that had them, to profit with∣al, or (as the same St. Paul elsewhere‖ more expresly declares) for the work of the Ministry, for the edifying of the Body of Christ, suppose the meeting of that Body to receive profit by them, and consequent∣ly (because that is the End of those Gifts) for Publick Instruction and Prayer.

2. My second Argument for the necessity of the Publick Worship of God, shall be taken from the Rules St. Paul often gives for the right management of Christian Assemblies; such as are, That no man should speak in an unknown tongue, if there were not one by to inter∣pret; That when they spake, they should do it by two, or at the most by three; and in fine, That all things should be done decently and in order. For what need were there of all this stir about the manage∣ment of Christian Assemblies, if the Author of our Religion had not at all enjoyn'd them, but left Men to their own Private Worship? Neither will it avail to reply, as possibly it may be, That the Rules laid down for the management of Assemblies, do rather suppose them useful, than necessary to be held: For, as what is so hugely useful, can∣not be suppos'd to be other than necessary, if we consider the many Precepts that enjoyn us the edifying of one another: so he that shall consider St. Paul's Accuracy in laying down Rules concerning Christian Assemblies, will not doubt of their being necessary to be held: it be∣ing not to be thought, that he who is so careful elsewhere to distinguish between his own Advices, and the Commands of the Lord, would take so much pains in prescribing Rules for the management of Christian Assemblies, without so much as taking notice, that those Assemblies, concerning which he gave Rules, were no other than Advices of his own. Add hereunto,

3. The perpetual Practice of the Church, and that too at such times when those Assemblies were perillous to those that held them: For that shews plainly, that the holding of Assemblies had some higher Ori∣ginal, than onely the usefulness thereof: It being not to be thought, that the Christians of all Times, and even of the most dangerous ones, would have held such Assemblies, if they had not look'd upon themselves as straitly obliged to them.

4. But to come up yet more closely to the Ground of holding As∣semblies, which I think I may not without cause establish in that of our Blessed Saviour, Mat. 18.20. to wit, That where two or three were gathered together in his Name, he would be in the midst of them. For, as those Words of his are an assurance to those who should be so gathered, that Christ would be in the midst of them, that is to say, (as the foregoing Words import) to grant them the Petitions they should ask, and more particularly such as were of Publick concern; so the same Words do imply, that he would not be so present to those who should not so assemble together. Otherwise the Reason where∣with he recommends the Assembling in his Name, would be weak and null; because so it might be affirm'd, that they might have Christ present to them without. Now, forasmuch as Christ not onely pro∣mises that he would be in the midst of those who should so assemble, but insinuates also, and that clearly enough, that he would not be so present to those that did not; he thereby lays a necessity upon Chri∣stians

of so meeting in his Name, for the welfare of the Church, and particularly for the imploring of such Blessings as are necessary for it. I will conclude this Particular with that of the Author to the He∣brews, chap. 10.23. Where having exhorted in the foregoing Verses, that they should hold fast the profession of the faith themselves, and provoke others to the same love and good works, which are undoubted Precepts of the Gospel; he adds in the same breath, and by way of explication, not forsaking the assembling of your selves together, as the manner of some then was; but exhorting one another, and so much the more as they saw the day approaching. Which Words, as they are a manifest condemnation of the neglect of Assemblies, and conse∣quently an establishment of the necessity of Worshipping God in them; so such a condemnation of the forsaking of them, as to make it in ef∣fect not onely a breach of Charity, but a renouncing the Profession of our Faith. However it be, most certain it is, that Apostle mani∣festly condemns the forsaking the assembling of our selves together; and if so, we may be sure the serving God in the Solemn Assemblies is a part of a Christians Duty; and therefore the Fourth Command∣ment, wherein it is enjoyn'd, so far obligatory.

3. I am now arriv'd at the third of those Things which I said before to appertain to the Substance of this Commandment, and that is, The setting apart some portion of our Time for the more solemn performance of Gods Worship; this being so much of the Substance of the Com∣mandment, that it is the onely thing clearly express'd in it, and may seem at first sight not onely to be the Main, but the Whole. Now that this also is Moral, will appear, if we consider it with respect to the Worship of God in general, or with respect to the Publick one. For, inasmuch as the Worship of God, as well as all other Actions, requires some Time for the performance of it; and Experience shews, that what is left at large for the Time, is either very rarely or perfun∣ctorily perform'd; there ariseth from thence a necessity of appointing a certain Time, that it may not be either altogether omitted, or care∣lesly celebrated, when it is not. And accordingly, as all Nations have agreed in the owning of a God, and in their own Obligation to worship him; so we find them also universally to have set apart cer∣tain Times for the Adoration of that Deity they profess'd to own: Not perhaps without some hint from the Tradition of better Times, or from the Example of God's peculiar People, (for even in Natural Pre∣cepts the dull Mind of Man may sometime need to be excited by the in∣stigation of others;) but, without doubt, for the main, out of their own consciousness of the necessity of fixing a certain Time, that so it might not either be omitted, or carelesly perform'd. There is yet another Reason of setting apart a certain Time, if we consider it with respect to the Publick Worship; and that is, That they who are so to worship, may know when they are to meet for that purpose: For, if the trumpet give none, or an uncertain sound, who shall prepare him∣self to the battel? or know when (as Tertullian‖ speaks) they are to meet to besiege God, and extort from him those Blessings which they need.

4. But beside the setting apart of a certain Time for the Celebrati∣on of the Worship of God, there is also requisite such a Rest from our Employments as may give us the leisure to intend it, and free us from

distraction in the performance of it. For as the Mind of Man cannot at the same time intend Things of so distant a nature as Sacred and Civil are; so, if there be not some Interval between our Employments and our Devotions, the Businesses of the World will be apt to insinu∣ate themselves into our Thoughts, and thereby divert us from in∣tending of the other. Such are the Substantial Parts of this Fourth Commandment of the Decalogue, such their Nature, and the Obliga∣tion which they induce. What the Circumstances thereof are, and what their Nature and Obligation, is another Question, and will therefore require a distinct Consideration.

Notes

• But the se∣venth day is the Sabbath of the Lord thy God.
• ‖

  Isa. 58.13.
• Thorndike of Religious As∣semblies, ch. 2. where this of Josephus, and that of Philo are quoted.
• Heb. 10.24.25.
• 1 Cor. 12.7.
• ‖

  Ephes. 4.12.
• 1 Cor. 7.8, &c.
• For he speaks before of Men that neglect to hear the Church, and of God's con∣firmation of the Churches Censure of them.
• 1 Cor. 14.8.
• ‖

  Apol. c. 39. Coimus ad de∣um, quasi manu facta precatio∣nibus ambia∣mus. Haec vis deo grata est.