Sabbatum redivivum: or The Christian sabbath vindicated;: in a full discourse concerning the sabbath, and the Lords day. Wherein, whatsoever hath been written of late for, or against the Christian sabbath, is exactly, but modestly examined: and the perpetuity of a sabbath deduced, from grounds of nature, and religious reason. / By Daniel Cawdrey, and Herbert Palmer: members of the Assembly of Divines. Divided into foure parts. 1. Of the decalogue in generall, and other laws of God, together with the relation of time to religion. 2. Of the fourth commandement of the decalogue in speciall. 3. Of the old sabbath, 4. Of the Lords day, in particular. The first part.

CHAP. VIII.

Considerations of Time in Relation to Religion, and the Worship of God: how farre it may be Profitable thereunto.

WEe come now to apply particularly unto the Worship of God, what we have before laid downe in Generall, con∣cerning Time, in relation to Morall Actions. And this we doe by these steps following.

1. Time in reference to Religion and the Worship of God, is con∣siderable two wayes.

• 1. As an attendant upon Duties of Worship, which some call Common Time.
• 2. As requiring Duties of Worship to attend it, which is cald Solemne Time.

This distinction, is in part the same with that formerly layd downe of indeterminate, and determinate Time. For all indetermi∣nate Time is Common Time, and meerly an attendant upon Duties of Worship. And all Solewne Time, which requires Duties of Worship to attend it, is determinate Time, namely antecedently determined by God, (in Nature, or in His Word) or by some Superiour among men, or by a mans owne resolution or vow.

But now in Religion, some kind of determinate Time, comes more properly under the notion of Common Time, then of Solemne Time. And so neither are indeterminate and common Time, termes altogether reciprocall, and convertible; Nor yet determinate and solemne Time. For some determinate Time, such namely as is in any respect determined by the nature of any Dutie of Religion, viz. of the Worship of God, is as meerly an attendant upon the Dutie, as any indeterminate Time, being according to the description of in∣determinate Time, a meere circumstance; and necessary to the Du∣tie, not in any Theologicall Consideration, but meerly Physicall and Naturall, it being simply impossible in nature to performe those Du∣ties without such concomitance & attendance of Time. As the Con∣tinuance of Time for the reading of a Chapter, or of such a Liturgy,

or the like, is plainly determined by the Nature of the Action, and Physically necessary to the Action, and so no more but common Time. So that by common Time, we understand both all indeterminate Time, voluntarily and uncertainly applyed to Duties of Religion, as also whatsoever Time the nature of any Dutie of Religion doth of it selfe determine in any respect. And by solemne Time, we un∣derstand, only such determinate Time, as is either by God, or Man, (a Superiour, or ones selfe) Antecedently determined, either for any one Dutie of Religion or Worship in speciall, or generally for any Duties of Religion whatsoever.

2. This being thus laid downe, it followes; That Time in the first Consideration, of indeterminate and common Time, cannot properly be said to fall under the Law of God, or that any Com∣mandement of His should at all medle with it. As well because, 1. It is no lesse then ridiculous to make a Law, or even give a single command about that which whether we will or no, will be sure to accompany our actions. The Law in this, takes order only for the action, this or that Dutie to be performed; and that carries Time (such indeterminate and common Time,) along with it, infallibly and unavoidably. As also. 2. for that the Command of God (or even of Man) being the efficient cause of the determination of so∣lemne Time, it is a formall contradiction to say, [That any Precept or Law Commands any Time, altogether indeterminate.] For as soone as it medles with it, it makes it determinate, (and solemne) it determines it, in one respect or other, at least remissely and with∣in a latitude: As when we bid a man, take Time to Pray, or reade in the Scriptures, or meditate of the Sermon he hath heard, or learne a Catechisme; or any such like thing, though without any seeming determination of the Time in any respect: It is yet certainly in true construction of the phrase, an implicite determination of some Time, at least of the Continuance and beginning both, within some lati∣tude: or else such command of taking Time is altogether frivolous and idle. In that (as hath beene said) it abundantly suffices to com∣mand the Dutie; and then Time (such indeterminate and common Time) will be sure to attend it. And this will appeare, if the questi∣on be but put, why one did bid, take Time. The answer must be, Either because the thing will require some remarkable Continuance: Or that a man is not forward to begin to set about it, or the like;

To remedy which, such command is given, bidding a man determine some Time to himselfe for such an action. And specially their whole aime in their discourses, is to have the Continuance to be wholly left to the Churches determination, as a meere appendix to the Pub∣like Worship.

3. All this notwithstanding, it may perhaps be questioned by him that shall advisedly read our adversaries books, Whether they setledly grant any more then such indeterminate (or common) Time, to be the Morality of the fourth Commandement? Namely, That, it being Morall-Naturall (as they speake) to have a Publike Wor∣ship. It is also, consequently, to have a Time for it. But they admit not, that the Law of Nature (or the fourth Commandement Mo∣rally) doth command any determinate Time in any respect: any deter∣minate Continuance, or determinate revolution, or determinate be∣ginning of Time; but leaves all (they say) to the Church to deter∣mine what it pleases. Now this, so farre as we can understand, is to command nothing of Time at all; having before proved, that such Time, (indeterminate and common) falls not at all under a Law properly.

We confesse they also talke oft, of a solemne Time for Worship, of a set, regulated, stinted, sufficient Time: And much further too they seeme to goe now and then, as we shall see hereafter. But then againe it other Times, they seeme quite to fall off from all, while they speake only of a necessary sequell of a Morality, and make Place altogether equall in Religion with Time; and Time to be a meere adjunct and circumstance, wholly left to the Church, and to be no otherwise due to the Worship of God, then to all other Things. And what can this be more then indeterminate and common Time meerely? Which belongs no more to the fourth Commandement, (or even to the first Table,) then it doth to the fifth Commande∣ment, or the whole second Table, for the affirmative part of it. For God (to instance only in the fifth Commandement) enjoyning to Honour Father and Mother, and one part of Honouring them, be∣ing to give attendance upon them, and to doe that which they set us about, (which cannot be done but in Time, as all know) this, of necessity, carries Time along with it, viz. Indeterminate and com∣mon Time, (which is only a necessary (that is a naturall) sequell of a Morality, as they speake of their Time in Religion,) and to be

determined only by their command; and so for all other Superiours. Such Time then is the Morality of the fifth Commandement, as much as of the fourth: But indeed of neither; being only a Physi∣cally necessary attendant of every Dutie to God or Man. And the obeying of Superiours, determining any such Time for such Dutie, comes under that Commandement, which requires obedience unto Superiours; which is the fifth Commandement: Though the Du∣ty it selfe to be performed, belong to the first Table, as being a Wor∣ship of God. But of this more hereafter, only we hold it necessary, here to give a touch to this, which is perhaps one of the fundamen∣tall mistakes in this question. Into which errour (besides their mis∣devotion to the Quamdiu, specially of the fourth Commandement for a whole day to be sanctifyed,) the great schooleman seemes, to have led them the way, who thus resolves.

[It is Morall, saith he, that man should depute some Time of his life for the service of God: for there is in man, a kind of naturall inclination, that to every thing necessary there be a Time appointed: as to our bodily refecti∣on, sleepe, and the like.]

But this is both improperly, and imper∣tinently spoken, (under favour:) Improperly, to say, It is Morall to depute or appoint a Time for every action; which whether it be deputed or not, by an absolute necessity of Nature, must and will attend upon every action, as an inseparable adjunct thereof. Imper∣tinently, to make that the Morality of the fourth Commandement, which may be as well said (in his sence) to be the Morality of the fifth, or any else of the ten in the affirmative part (as we shewed before;) and as well, of deputing some place for the service of God; which he that should say were the Morality of the fourth Commandement, should speake both impertinently and falsly. For Place, so considered, belongs not (no more then Time) to any one particular Commandement of the Decalogue, fourth, or fifth, or any; to none properly, in a Morall sence (as we here take it,) but to all, one as well as another, in a Physicall sence, necessarily, that is, una∣voidably, whether it be appointed, or not.

4. Before we passe from Time indeterminate, we must by no means forget, the efficacie that there is in the quantity or proporti∣on even of such Time, as it may be voluntarily applyed, by a mans affections towards Religion, and the businesses thereof, which is Gods Glory, and the Soules Good together: (which conjunction of

those two Gods glory, and the souls good, it is necessary often to re∣member throughout this whole Controversie; the rather because our Adversaries seem much to forget it in their books, making very little and seldome mention of the Souls good in all this Question) Now we say, both these businesses together, may be, & are exceeding∣ly forwarded or kept back, according to a mans voluntary lengthning out, or shortning the Continuance of his attendance upon God; where it is left free, and his spirits are able to hold out, & so by the frequent Reiteration or seldomenes, where there is no just impediment. He who so gives God longest and oftenest Time, unquestionably honours Him most in his heart, & encreases in it: And he lesse, that bestowes a scan∣tier & seldomer Time upon Gods worship, of his own accord meerly.

And this is yet more evident with Relation to the soules good; which consisting: 1. In knowledge of matters of Religion: 2. In Memory of them: 3. In Affection for God, and against sin: 4. In Comfort: (And all these Tending to, and Ending in Eternall Sal∣vation) All this is most remarkably and Infallibly Advanced, or kept backe by the Continuance of Time, longer or shorter, and the Reiterations, oftner or seldomer (even Indeterminately and meerly voluntarily) of attendance upon Religion, and the Duties of Gods Worship. And accordingly a mans love and affections to God, his Religion and Worship, and his own souls good; may be, and are exceedingly tried and demonstrated to his own conscience (or to any other that knowes it) by the enlargement or straightning of his Time Voluntarily, and the Repetition of his attendances on Reli∣gious performances, usually or rarely. He that bestowes much and often Time upon such Duties, even Voluntarily, and not being De∣termined to them before hand, doth Infallibly love the Duties: and he loves them not, that having no just hindrance, doth not bestow much and often Time upon them, even of his own voluntary ac∣cord, without any Antecedent necessary Determination. Also, (sup∣posing an Equality of Ability, and Blessing:) a man may judge who bestowes most and oftnest Time upon Religion, by the increase in knowledge and Piety: And who is wisest for his soule, and will make best progresse in Piety by observing the Continuance and Fre∣quency of Time Voluntarily bestowed upon God and his Worship. So that these two respects of Time, the Quamdiu or Continuance, and the Quoties or Frequencie, are in themselves, and in their na∣ture,

even Indeterminately and Voluntarily applied, very Materiall (and, as we may say, Substantiall) circumstances to Religion, as we said before for learning and such like Civill businesses (And much more then, if wisely & strongly Determined, as we shal see afterward)

But so is not the Quando, or season of beginning, indeterminate∣ly and voluntarily: For so it is of no efficay nor value toward Reli∣gion in its nature: Although by accident it may sometimes prove considerable, as 1. by hastning, or delaying when a mans bodily spirits are in Temper, or Distemper: Or 2. He may have more or lesse help toward any duty of worship: Or 3. The Continuance or Fre∣quent Reiteration of any Duty (or Duties) may be thereby furthe∣red or hindred: Or 4. That he shall gaine or lose altogether an op∣portunity of performing some particular Duty of Solemne worship to God. Such like accidents, may commend or discommend possi∣bly, the hast or delay, of beginning to Worship God at any Season voluntarily; but else in it selfe, the Quando, or Season of beginning, indeterminately, is of no importance to the glory of God, or the good of Soules. Neither yet is it any proofe of a mans affection or disaffection to Religion, or any Duty of Gods Worship. For a man may begin it at this or that Season, either out of willingnesse to take in hand the Duty, or out of willingnesse to be soon rid of the Duty: And he may defer it out of fear of interruption, and that he may be freer and fitter for it after a while: Or out of unwillingnesse to performe the Duty at all. Of which our unhappy Experience af∣fords every man too many instances, even in his own heart. So that this difference (formerly noted in Civill actions) between the Quando, the Season of beginning, and the other two respects, the Quamdin or Continuance, and the Quoties or Frequency, is also clear in Religion, That these (even Indeterminate) are of maine importance and very materiall Circumstances in their Application: and the other is of no Validity in it selfe, toward Religion and Gods Worship; which Notion we shall anon make just use of more then once, in convenient place.

And now we come to our second Consideration of Time in Re∣lation to Religion, and the Worship of God, which we call So∣lemne Time. The nature of which we describe to be [That it re∣quires Duties of Worship to attend it] that is, That whosoever be the Determiner of any of the respects of Time, 〈◊〉〈◊〉 doth by his de∣termination,

oblige and necessitate (as far as his Authority reaches) to Duties of Religion and Solemne Worship, according to the respects of time determined, As namely—

• 1. The Quamdiu or Continuance being Determined, and made Solemne (as for instance an Houre together) it requires, or the Determiner by it, and for it requires, Duties of Worship, and of Religion, to fill it up, viz. wholly: And so either—
  • 1. Some One duty to be extended to it, to all the Time, as to pray or read the whole hour long, Or—
  • 2. Divers Duties to be multiplied for it, as Praying, Reading, Singing, or the like, which together may be drawne out to the whole length, of the Continuance (the hour) determined.
• 2. So the Quoties or Frequency, being Determined and made Solemne (as for instance, three times a day) it requires, or the Determiner thereby requires, a Reiteration of Duties of Re∣ligion and Solemne Worship, either—
  • 1. The same that were formerly practised, as Prayer, or Reading: Or—
  • 2. Others of like Religious Nature, Hearing or Teaching others, or singing to God as often as the Determined Re∣volution comes about.
• 3. Also the Quando, or Season of beginning, being Deter∣mined and made Solemne, (as for instance; Such a day of the weeke, the first day, or the last, or such an hour) it requires, or the Determiner accordingly requires, at that Season, a present performance of some duty of Religion, either—
  • 1. Any one, if there were no expresse mention of this or that particular Duty, together with the Determination of the Season: Or—
  • 2. That particular Duty which was then mentioned if any were so, as: At such an hour, pray: On the 14. day of the first Moneth, keep the Passeover.

This we say, is clearly the nature of all Solemne Time, that is, of all Time Determinate, if Antecedently determined either by God or man: And all such Determinate Time, is properly Solemne, and

more then Common Time. Even though the Determination be but Remisse, and but in any one Respect: But according as the Deter∣mination is more or lesse compleat, either in regard of the respects combined, or of the Exactnesse of the Determination; So the time may be counted more or lesse Solemne. And so a Determination of any two of the respects of Time jointly, makes it more Solemne then of any one alone; and a Determination of all three together, more Solemne then of any two: Also a strict and punctuall Deter∣mination makes it more Solemne (in any of the respects, or in all) then a Remisse Determination doth. And a Conclusive Determina∣tion, yet more Solemne then an Initiall Determination. And lastly an Exclusive Determination (as much as it may be found or ad∣mitted upon any consideration generall or particular, of which we shall see somewhat anon) makes it most Solemne of all.

But still it must be remembred in each respect, That as (accor∣ding to our former discourse) Time Indeterminate, and Common Time, attends naturally upon duties of Religion, in as much as it is not possible in nature to performe them at all without such atten∣dance of Time: So Duties, at least Indeterminate, attend Religi∣ously upon Solemne Time: in as much as it is not possible, in Reli∣gion, to observe it aright, without such attendance of some Duties or other. And Duties of Worship are as Necessary Theologically to the observation of Solemne Religious Time; as Indeterminate or Common Time is Physically Necessary, to the performance of any Duty: So that unlesse the Determination of that Solemne Time be in it self sinfull (as in some considerations it may be in mens Deter∣minations, as we shall see) It would be sin, not to present or pro∣portion Duties, according to the Determination made; namely, 1. During the whole Continuance: 2. Upon every Revolution: 3. At the particular Season of the Time Determined.

Only it must not be forgotten, That, If any Authenticke Reser∣vation, or Dispensation, were made together with the Determination of such solemne Time in any respect; Or be sufficiently delivered afterwards by the Authority that makes that Determination; name∣ly and specially by God (whose Authority is most sacred, and un∣deniably absolutely supreame in every thing) or even by any Supe∣riour: Such Reservation or Dispensation, for any particular case to interrupt the Determination and solemnity in any respect, may be,

and ought to be allowed, without imputation of sinne, or check of Conscience; and yet for the residue, the Determination to stand strong and firme. Of which we shall see some considerable Instances hereafter. And the like is to be yielded, where a mans own Vow hath determined any Time to himselfe: If the Reservation were made together with the Determination. But afterward he hath no power to put in a reservation at his own pleasure upon the change of his mind: Only he may make use of any such, as Gods command in some other consideration may necessitate him occasionally to give way unto. As for instance: A man may by Vow determine to himselfe such a Day wholly to be spent in Humiliation, Prayer, and Fasting. From this now no meere change of his own mind after∣ward, nor ordinary occasion of wordly businesse can dispense with him for any part of the whole Day: Unlesse with such Vow he did reserve a liberty to admit such or such Interruptions. But the Pro∣vidence of God may interrupt him; and he then without any pre∣sent sinne, may give way to some necessary occasions, which admit not of a delay, whether concerning others or himselfe. Such namely as God not only allowes, but even commands to interrupt any Time by Himselfe determined: as, Quenching of a Fire, Resisting of an Enemy, Affording necessary help to a sick person, a travelling wo∣man, or the like. And if there were any sinne, it was in making the Vow too strictly without such Reservation. But where God hath not appointed a Reservation, in Times by Him determined, there a mans own Vow making a Determination of Time to himselfe, will tye him fast, so far as he made no Reservation together with the De∣termination it selfe; even though it should prove some kind of out∣ward inconvenience or prejudice to himselfe to observe it so strict∣ly. For as an Oath to man, because God is called for a witnesse in it, will bind him fast that makes it, though it be to his own hindrance outwardly in some degree: unlesse the matter of the Oath appeare (when it should be performed) to be against some Commandement of God. So a Vow to God much more will bind any man, though he cannot keep it after, without some inconvenience to himselfe: un∣lesse, we say, it crosse any other Command of God, in regard of some other necessary duty, or the like.

And now we are to proceed to consider (according to the me∣thod of the former Chapter) what Profitablenesse, or Necessity ge∣nerally

there is or may be in any Determinations of Time solemnly, for Religion, and Solemne Worship, (and that both Conjoyned and Solitary Worship) with reference also both to the kindes of De∣terminations in regard of the Respects of Time themselves, and of the manner of them likewise; according to Rules of Religious Reason, and Experience, and the Law of Nature, and Scripture.

Here first, All the causes of a profitable and necessary Determina∣tion forenoted, agree clearly and undeniably to commend a Deter∣mination of solemne Time for Religion, and even call for it as ne∣cessary.

1. It is without doubt a most important and necessary businesse, to tender Worship to God solemnly, and accordingly to promote the Soules good. It is the most important and most necessary businesse of oll other: Gods Worship is the primary and chiefest end of Mans Creation, Being, and comming into the World, and continuing in it. And the Soules good is the secondary and next principall end of Mans life and abiding in the World. His worldly businesses, and e∣ven the good of his Body, come but in the third place to be matters of necessity or importance. If therefore for any thing it is or can be profitable and necessary to have Time determined, it is for Reli∣gion certainly, and for worshipping of God, in the first place; that He may have glory from us, and our Soules blessing from Him. And this Profit and Necessity for our Soules, is now, since the Fall, ex∣ceedingly increased; because thereby we fell from all our happi∣nesse in regard of our Soules. And so if any pretence could be al∣leadged, that it was not necessary for Adam in innocencie to have any determinate Time for Solemn Worship, (to which Question we shall give some occasionall touches as we goe along, it not now de∣serving a long dispute) However, we (to be sure) who are in a lost condition by Nature, stand in need of Time to be determined for our Soules to seek againe from God (by solemne waiting upon Him) assured Reconciliation, and recovery of our lost felicity in Him.

2. By what we have in the Chapter concerning Solemn Worship, discoursed, It appears sufficiently, that it is impossible to attend it, and other businesses of the World together at the same Time; Not only because divers Worldly businesses, in the nature of them, take up the whole of Time, (or the whole of a man for the Time) while they are doing; and so leave not room for so much as Ejaculatory

Worship, or any thing toward God, or the Soules good, for some instants: But also, for that it is the proper nature of Solemn Wor∣ship (even though Solitary) to take up the whole man, and so the whole Time, whiles that Worship is presenting; and it is so much profanesse, as a man (unlesse in cases by God allowed) interrupts for the least moment of Time, his Solemn Worship, or affords any of that Time to any thing but God and his Soule. That therefore there may be some fit Time for Solemn Worship, and other fit Time for Worldly businesse, it is clearly profitable to have some Determination of Time for Religion, and in a degree necessary. It is Heavenly-mindednesse, and a gilding of our Earthly imployments, to inter∣mingle Ejaculatory Worship with them: But it is Earthly-minded∣nesse, and adulterating our Solemn Devotions, if we willingly med∣dle with any Worldly thing the while, or lend any part of our bodies to it.

3. But the unwillingnesse of all men (through their naturall cor∣ruption, ever since the Fall) to attend upon God even at all, or to take any just care of their own Soules, puts it out of all question, not only for Profitablenesse, but even for Necessity, to have a Determination of Time for Gods worship, and the Soules good. No Schoole-boy is so unwilling to goe to his book, no Gally-slave so unwilling to tug at his oare, as we are all now naturally unwilling to wait upon God, or to tender him any solemn service, at any time, all our lives long. As therefore without some Determination of Time to those for their businesses, they would never set to them at all: So no more would we. And thence it followes, that some Determination of Time for Religion, is as necessary as any part of Religion it selfe: Not to say now [That it is a part of Religion to observe some determinate Time] which yet we must say anon, and shall prove also, as we conceive, demonstratively; though the contrary be usually asserted even by divers Divines, who are otherwise Orthodoxe, about determinate Time. But however, we say, To men unwilling to bestow any Time at all upon God and their Soules, it is altogether necessary that some Time be determined for it, or else it is certaine they will at no Time apply themselves to the service and solemn worship of God. Those that in feare of present death, (and so of Hell) doe fall to any service of God, apprehend that Time determined to them, by the ••••••••nesse of their end; Or determine it to themselves, as appre∣hending

an undoing eternally if they let it slip. But still that supposes, that whereas before they were unwilling, they are now become willing to serve God, and so we say, themselves determine Time to themselves: which otherwise they never would doe, nor yet im∣ploy any Time indeterminately upon it. For that is voluntarily, whereas we now speake of men unwilling.

4. Unto this is further to be added the Consideration of the ma∣nifold interruptions that men are liable unto, hindering the perfor∣mance of solemne Duties of Religion, and often offering to call them off from them, even though they be somewhat willing to per∣forme them; and much more hazarding the prevention or diver∣tion of such performances, if they be unwilling; unlesse both the one and the other be necessitated by a determination, to such a Con∣tinuance of Time, and such a Frequencie of reiteration, and (even for the sake of those, or such like accidentall Considerations) to such a particular season of Beginning, such a day in the week or moneth, or houre in the day. Hence divers, who have beene carefull of their attendances upon God dayly, have beene forced to determine to themselves, certaine proportions of Time, both of Continuance and Frequencie, even by vowes (though with some reservations for extraordinary occasions,) and even for the Quando also, or particu∣lar season, or houre, within some latitude; and have found great profit in it, as being the only sufficient remedy of interruptions, which they have beene wont to be very much troubled withall. Therefore much more is it profitable and necessary, to have (gene∣rally) some kind of determination setled, to deliver, from the mis∣chiefe of interruptions, all and every sort of men.

5. Finally the want of wisdome, to share constantly, without Antecedent deliberation, and so some Antecedent determination (by themselves or others) just proportions of Time, betweene God and the World, Religion and Earthly businesses, the soul and the body; makes up compleatly the profit and necessity of some determination for Religion, Gods solemne Worship, and soules good. The most wil∣ling to serve God and bestow Time for their soules good, yet are not wise enough to judge alwayes on the suddaine, that such a Con∣tinuance is enough, or not enough, or such a reiteration sufficient, or too often; or such a season convenient, or inconvenient. And much lesse then such as are unwilling. And least of all, when any

seeming important interruption offers to divert, or put an end to any service of God, one is about, or going about. Therefore still a determination, is both Profitable and Necessary to divide some∣what steadily betweene these contrary businesses of God and the World. So that to conclude this Generall Consideration. 1. The Importance of Gods Solemne Worship. 2. The Impossibility of at∣tending it, and other businesses together, which yet are important also in their degree. 3. The Ʋnwillingnes of all men naturally to per∣forme any Worship to God at all. 4. The Manifold interruptions from other men and other businesses endangering to hinder from worshipping of God solemnly. 5. And lastly, The want of wis∣dome, to devide on the suddaine, betwixt so various businesses: All these together proclaime some determination of Time for Religion, as most Profitable and Necessary.

The next maine Consideration, is of the kinds of determination, in regard of the respects of Time themselves. In which (and in the third Consideration that concernes the manner of determination,) we will in the residue of this Cha. discourse only of the Profitablenes of such determinations, and leave the Necessity of them to the next Chapter. Whereby we shall keepe this Chapter from being over long, as also proceed more distinctly and clearly in the whole matter.

1. Then, from the grounds laid before about Time in Generall, and as applyable to Learning, and from the Profitablenesse of the Continuance and Frequencie of Time, even indeterminately, applyed to Religion; (noted in this Chapter) it appeares, that those respects of Continuance and Frequencie are both severally, and joyntly, re∣spects, that in themselves and their owne nature may be substanti∣ally Profitable to be determined for Religion; And that in them there is such a materiality and validity toward the businesses of Religion, the Honour of God, and the soules good, as that a Mans profiting in Religion doth mainly depend, (other things being a∣like) upon the convenient largenesse of Continuance, and Frequen∣cie of reiteration of Time to be determined for these purposes. For if it be large and often, he cannot but honour God, and benefit his soule much, by a conscionable observation of it. And if it be scan∣ty and seldome, he doth honour God but a little, and can get but a little good to his soule, if any at all. Specially remembring (which must never be forgotten in this argument,) that no unwilling per∣son

doth or can, afford God or his soule any more Time, then what he conceives himselfe to be determined unto; by some vow of his owne, or Gods command, or some Superiours, whom he dare not disobey. So that whatsoever is left indeterminate to such, is to be reckoned as nothing, as never, any of it, imployed for God and the soule. Therefore the determination of the Continuance and Fre∣quencie of Time for Religion, is so Profitable, that it cannot be too large or too frequent, if it leave but enough for bodily necessities, and and other necessary worldly occasions: Religion also being the chiefe and most necessary businesse, as hath beene said.

2. But now for the Quando, or Season of Beginning (what day of any number of dayes, or what houre or part of any day:) there being no validity or efficacie in it indeterminately and voluntarily applyed to Religion, (as we have also shewed) unlesse meerely by ac∣cident: A determination of it, is no further profitable, then as it may Accidentally serve to secure the other respects of Continuance and Frequencie before determined: As if some hours, foure, or six of a day were determined, It is profitable that the beginning be deter∣mined somewhat early, that so interruptions may not prevent the ob∣servation of so many hours. Also if a whole day be determined (as for solemne humiliation once a quarter,) It is profitable to determine some particular day, some while at least before hand, least interrup∣tions of busines, not so well ordered as might have been, upon fore∣sight of such a day determined, do disturbe the orderly and religious observation of it, even by himselfe alone. Also so farre, as in any other accidentall respect a man can foresee any helpe on such a day or houre, or the freedome of his owne spirits, or better disposition of body, or the like, it may be profitable to him to determine such a season of beginning for himselfe. Otherwise it is not ordinarily profitable at all, what particular season, whether it be this day or that, the first, or third, or seventh, or tenth of that revolution, or this, or that houre, or beginning of such Continuance, that is before determined. God nor the Soule gaine not, nor loose not either way.

But we must not forget that in Religion, or toward it (that is to∣ward some particular Consideration in Religion,) there may be some Accidentall profit in some determination of the Quando or Sea∣son of Beginning some solemne Worship, (like unto which there is

nothing for study or any civill businesse,) which we toucht in the beginning of the foregoing Chapter. Namely, some Memoriall of a speciall worke of God done upon that season, that day. Of which sort God instituted divers under the Old Testament undeniably: and we say he did also one such Day under the New Testament the first Day of the weeke, (cald therefore the Lords Day) in stead of the Old Seventh Day-Sabbath; which was in memory of Christs rest from the worke of redemption, as the former of Gods rest from the worke of Creation. And men also both under the Old and New Testament have instituted some particular dayes in memoriall of Gods workes, as upon such dayes: as the dayes of purim in the booke of Ester, and the feast of the dedication, mentioned Joh. 10.22. and instituted in the Time of the Maccabees, as we read, 1. Mac. 4.59. And, no man doubts but the Christian Church hath instituted divers such dayes of memoriall: Our Adversaries affirming it, even of the Lords Day it selfe, But that we shall dispute with them about in due season. Now for the profit of these institutions, so farre, and so long as God commanded (or commands yet) any; there is, no doubt, some profit in that: by a spirituall blessing, e∣ven upon that day above another, not commanded by him. All his Ordinances being ever accompanied with a blessing unto, and upon the right observers of them; and accordingly at the very first insti∣tution of the Seventh Day Sabbath, God is said to blesse it, as well as to sanctifie it: Nay first to blesse it, then to sanctifie it, (though it was doubtles the same act) as of purpose to secure the blessing to the observers of its sanctification. (Gen. 2.3.) And withall it may serve in a degree, to quicken, not the memory only, but the affe∣ctions also toward God for such a benefit, as the Worlds Creation, and so for the other benefits, of which some other dayes were ap∣pointed memorialls. Gods command, certainly, make these memo∣rials lively and operative for these purposes, so long as he would have them to be so used.

As for dayes instituted by men for memorials, some little profit there may also be in determining the particular day in a revolution; as somewhat serving to quicken and affect the mind with the occasi∣on. But then this must also be where it is certaine and clear that the day determined, is answerable to the day of the benefit; Or else if that be doubted of, it is like to affect but very little indeed: And

the services also of the Day must be specially and affectingly applied to the occasion of the memoriall; Or else again there will be very lit∣tle (if at all any) profit by the determination of such a particular day.

Likewise it is to be remembred, that upon the particular Dayes which God instituted under the Old Testament, He was pleased to put some particular typicall signification, relating to Christ (the bo∣dy of all those shadowes) as the Apostle generally tells us of them all, Col. 2.16. So that He made them for the time being, (for that infancie of the Church) yet more profitable in this consideration of being Documents of some of the Mysteries of Christ. In which use, no Day appointed by Man of old, ever did or could serve for any Profit. Neither doth any Day now, either of Gods, or much lesse of Mans appointment: God having put an end to all Typicall uses, by the comming of Christ in the flesh, and His suffering, and resur∣rection. But we say, before His comming, even the Quando, or sea∣sons of Times determined by God, had some profit in them, in those two Considerations; and the Lords day hath still as a memoriall ap∣pointed by God. But these are still but accidentall Considerations, (as we said before) and not having that direct and substantiall in∣fluence into Religion, that the Continuance and Frequencie of Time determined hath; and namely, that the Continuance of a whole Day, in the frequent revolution of a Week (of seven Dayes) hath: which we say, was (together in Time) determined (Gen. 2.3.) with that seventh Day in order for the Quando or particular Day for that World: But before it in Nature, (the particular Day, that Seventh, being in Nature after one of seven) And undoubtedly, one Day of seven was determined in the fourth Commandement; And we say, That, and no more, directly and substantially commanded and de∣termined there; (and hope to prove it sufficiently in due place & time) as being of substantiall importance to Religion, and the wor∣ship of God; which God then gave out his Cōmandements to settle the substantials of, (as appears by all the other Cōmandements of the first Table; & by all the Commandements of the second Table, being substantials of duty to Man.) And that the 7^th-day Sabbath, though

then in force, was not at all directly commanded there, nor as any part of the substance of it: as being not of any substantiality toward Religion, more then any other day of the seven; Would then have been, if then commanded by God, as that was before that time; Or then the Lords day is now, supposing it commanded now, as we doe, by God, or even commanded only by the Church, as they suppose, if it be but certain that the old Day is no longer in force. In a word, This is that we say, & think we have clearly proved from the nature of the respects of Time toward Religion, (as before toward study for Learning, or any other Civill businesse). That the Quando, Season, or Order of Beginnings, viz. This or that particu∣lar Day, first or last of seven, or of any other number, hath no Ma∣teriality or Substantiality in it toward Religion, to make it be profi∣tably determined, rather then such another of such a number, but only accidentally: And so in this Consideration to be greatly inferi∣our to the Quamdiu, or continuance, as also to the Quoties, or frequen∣cie of revolution, which are so mainly profitable, as we shewed before.

3. Whence it followes clearly (as was also said before in relati∣on to Learning) That whereas a Determination of the Continuance and Frequencie of Time for Religion, (whether of either of them singly, or both of them joyntly) cannot be altered in any remark∣able degree, without an answerable alteration in the Profit of it to∣ward Religion; namely the Profit must needs be greater, if it be altered from a lesse proportion to a greater, as from halfe a Day, to a whole Dayes continuance, and from the Frequencie of one Day in seven, to one in six or five: and so the profit will be lesse, if altered from a greater proportion to a lesse, as from a whole dayes conti∣nuance, to 3 or 4 houres only of a day; and from the frequencie of one day in seven, to one in eight or ten only: and consequently, a deter∣mination of these respects of time, remains in the nature of it, constant∣ly & perpetually profitable to Religion: It is quite otherwise with the Season or Order of Time for Religion. For of that there may be a remarkable alteration, as from the last Day of seven, to the first of seven, from Evening to Morning, (or the like) and yet no altera∣tion at all, (unlesse in some Accidentall Considerations forenoted)

in the Profit of it. In as much as still God and the Soule may have the same proportion of Time, both for Continuance and Frequencie, (singly or jointly) and so as much substantiall advantage, and no more, be toward Religion, in the alteration of the Season or Order of Beginning, as was before this was altered. We say again, there is no substantiall convenience or inconvenience, profit or disadvantage to Religion; in the perpetuating or changing the Season or Order of Beginning, from one Day of the Week to another, or from Evening to Morning: But that if no accidentall Consideration recommend a Change, that Season or Order of Beginning may be perpetuated under the New Testa∣ment, which was under the Old, without prejudice to Religion: And if any Ac∣cidentall Consideration doe recommend a Change, that Season or Order of Be∣ginning, the Day, or Time for beginning the Day, may be changed, and that fitly; so it be done by sufficient authority. Also in that change, It is all one, what Season or Order of Beginning be placed in the stead of the former: unlesse there be some particular accidentall consideration that recommends one ra∣ther then another, and then that, for that cause, is fittest to be chosen and determined accordingly. And these things we affirme of the alteration of the Season or Order of Beginning under the Old Te∣stament, from the last Day of the Week, to the first Day of the Week, and from beginning in the Evening, to beginning in the Mor∣ning. This alteration is without any substantiall prejudice to Reli∣gion, so long as the Determination of the Continuance and Fre∣quencie joyntly, (that is of one whole Day in seven) remaines un∣altered: Also it is without any substantiall profit; For still there is just the same, and no more nor lesse advantage toward Religion, Gods honour, and the Soules good, that there was before. And God altering it (as we say, He hath done) the Authority is unque∣stionably sufficient. And we have also sufficient ground recommen∣ding such an alteration, and such a choice, (even supposing, as our Anti-Sabbatarians doe, that God hath put over this authority to the Church) not only from the Type annexed to the old Day; but from a greater benefit, then that which the Old Day was a memoriall

of; namely the Redemption of the World being above the Creati∣on; and this Redemption completed in the morning of the Resur∣rection day: while withall, the number of a seventh-day perpe∣tuates 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 Reli∣gion (or the 4^th. 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 deter∣mined Continuance. Which how profitable it is, we shall say some∣what 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 al∣teration, or not alteration of any of the respects of Time once deter∣mined 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.

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 inter∣ruption will suffice to satisfie those Necessities, It may still be coun∣ted a determination of so long Continuance, or Time for Religion, (as

for instance, a whole Dayes Continuance.) notwithstanding those Re∣servations. We say then (again) that excepting those cases, the largest determination of Continuance, is Profitable, and more Profitable un∣questionably then a lesse Continuance would, or could be. The illustra∣tion of this will be of use; and therefore we thus further expresse it, by a Generall Argument. [That which doth best afford, and most se∣cure, (by being largely determined) a full conveniency. 1. For all kinds of Worship, solitarily, and conjoyned in families, and the publike Con∣gregation; and. 2^d. 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 deter∣mined. 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 so∣lemne 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 effectu∣ally; 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, if we consider 1. The extreame Ignorance that is in all men by Nature, and re∣maines 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 indisposed∣nesse of mens minds Naturally (besides their unwillingnesse) being full of the world, and thoughts of worldly profits, pleasure and ho∣nours; 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, as before and after meales, being too often nothing but outward formalities, and in∣ward 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 affecti∣on 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 up∣on 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 likely to worke a setled worke upon his spirit, to be still more and more for God and his soule. Whereas those that are taken off from religious thoughts by worldly, any thing soone; doe apparantly in experience, loose a great part (not to say, all, sometimes) of the benefit, namely, of the spirituall light of knowledge, and heat of affe∣ction, that they might have gotten in a longer Time, or seemed to have gotten in that Time which they did bestow upon Religion in a Continuance. Christians will confesse this; and worldlings manifest

it. And particularly ignorants, who live in a neglect of the Sab∣bath, (either through their owne fault, or their superiours,) doe by their excuses of their ignorance, beare strong witnesse to this. Their language is, [We are dull headed, and hard to learne any Ca∣techisme, being not booke learned; and we have no Time to learne.] Their meaning is chiefely, they have not leisure, to allot a suffici∣ent Continuance of Time at once, being cald off by one businesse or other, when they would (as they pretend) or doe set themselves to learne. And there is much of truth in this, if they acknowledge not, (and so improve not) the Sabbaths Continuance, which right∣ly used, would much advance them even in one Day, And so still all pleads the profit of a large Continuance determinated.

5. In as much as Religion and the Solemne worship of God for his honour and the good of mens souls, is a businesse Permanently Ne∣cessary all a mans life long: It appears also, that it is profitable to Religion to have a Determination of the Frequency of returne to the Duties of it: Even as great a Frequency as can be imagined com∣patible with the formerly mentioned Necessities of Naturall, and worldly businesses: Specially to secure a man, that his Knowledge of God, and Affections towards God; in a word, his acquaintance with God shall not be lost or diminisht; As the intervention of Worldly businesses, being so directly opposite to thoughts of God for the most part (specially in spirits and hearts so corrupted, as ours now are) cannot but put in hazard. The proper prevention where∣of, lyes mainly therefore in the Determination of as great a Fre∣quency of returne, as may be; as suppose every day, or every mor∣ning, and every evening, that is, twice every Day (viz. of those Dayes, the maine of whose Continuance is taken up for worldly businesses) according to the Ceremoniall Law of the Morning and Evening Sacrifice, which carried along with the Duties, the Frequency of the Time of tendring them (together with a Remisse Determina∣tion, that is, within a Latitude of the Season also) And such Deter∣mination of the Frequency, even though there be nothing of the Continuance Determined at all (or only Remisly, if any) is, we say, Remarkably Profitable, to prevent strangenesse in the Soule, toward God: For while, the not-Determining of any Continuance jointly with such Frequency of twice every Working-day, will assure, that it may be observed without any prejudice to a mans

worldly businesses; which ordinarily (certainly) cannot but admit a looking up to God even Solemnly, every Day between morning and noone, and again between noone and a mans lying down to sleep; so that a man be Free to continue no longer, then his occa∣sions will then permit: This very Frequency will yet keep the soule, happily, in breath, and in dutifull respects toward God. And with∣all, will now and then afford him the Advantage of making some Remarkable Profit, by Voluntary enlarging the Continuance of Time for Devotion, when being at it, he finds no particular busi∣nesse, calling him of, perhaps for an houre or more together. How∣ever, let the Continuance be never so short, yet if a man do but Af∣fectionately tender Solemne Worship, in such Frequency Determi∣ned of Morning and Evening every Day: It must needs preserve from a Totall Decay and strangenesse toward God, which in a very seldome returne there would be very great danger, if not certainty of: and so proportionably, according, as such Determination of the Frequency single, were more or lesse Frequent: the prevention or danger of decay in Religion would without doubt be. And so the Profitablenesse of the Determination of a very great Frequency (even single) is apparantly Evident. And specially, it may be, and will be so, if (besides it,) there be for Religion a Determination made, jointly, of the Continuance with convenient largenesse, and of the Revolution, also, with Convenient Frequency. Of the pro∣fitablenesse of which joint-Determination, we are in the next place to speake.

6. And upon the former Suppositions, it can with no Reason be denied, but such a joint Determination of the Continuance and Fre∣quency, in a convenient largenesse, is not only Profitable to Religion, but the most Profitable Determination of all other: The Determi∣nation of the greatest importance, to the maine businesse of Religi∣on, Gods honour, and the good of mens soules; as taking in the strength of the two Substantiall respects of Time, the Continuance and Frequency joined. And accordingly the Proportion of Time, therein Determined, is the chiefe Time for Religion, of all other. Therefore concerning this Time (or this Determination) it is a consideration of the greatest waight; by what Rules, it may be or∣dered wisely, and made in a Convenient, and just, and Profitable Proportion, or observed to be so: (if we speak of any already

made) as namely of that of One dayes Continuance in the Revolu∣tion of seven: which we say was the Substance of the fourth Com∣mandement: Now here there may be a double consideration of the Wisdom and Conveniency of the Proportion of Time, so determined between the Continuance, and Frequency jointly. One is in regard of the totall proportion Determined for Religion, and so secluded from worldly businesse, how so much in the whole (as for instance, the proportion of a Day in seven or the seventh part of time in the Revolution of seven dayes) whether that be a wise and Convenient and Profitable Determination, and not certainly too much, or cer∣tainly too little, for the chiefe Time for Religion: And by what Rules to judge it either Way. But this we leave the Discussion of to a following Chapter, where we shall endeavour to beat it out clearly, and at large. The other is, in regard of dividing and sharing such a proportion (as a Day comes to in seven) between the Continu∣ance and Frequency: On vvhich side the greatest Waight should be put, whether on the Continuance, to make that as large as may be, and so put it all into one day (as in the fourth Commandement:) Or on that side of the Frequency, and make it as Frequent as may be, every day of the seven, or even eve•••• 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, (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 Fre∣quency 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 Pro∣fitable Determination, to have it all upon one Day, rather then divi∣ded into parcells upon every day of the seven, or proportionably, up∣on six, or five, or four, or three, or two dayes of seven. We sup∣pose the Proportion of a Day, is about 14. or 16. hours, namely the

Ordinary waking Time of a Day, (which only can be applied so∣lemnly 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, 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 (particu∣ly) 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 Revo∣lution 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 scanti••, and only some Duties in each kinde, and not all that might well have been in a whole dayes Conti∣nuance, 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) immedi∣ately 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 world∣ly businesses, discourses, or even cogitations, being then unseasonable and unlawfull; they have now no manner of excuse, if they me∣ditate not, of what specially may and doth concerne their consci∣ences, 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 o∣ther 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 di•…•…tly: If we say, we shall take this proportion, to be solemnly observed in a weeks Re∣volution: 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, a∣bout 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 dis∣cernable, Profit if all upon one day, and so make it one Continuance (admitting them also a Reservation for going home to dinner) be∣cause

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 occasionally, and the Lords Supper seldome oftner then once a moneth in any Church) w^ch would so far forth prejudice the good that might have been gotten, by that which is so omitted; Or else very much scanty each of them, and so weaken the good to be received by every one of them singly, and jointly.

But withall, on the other hand, the considerations of mens world∣ly callings, and necessary businesses would suffer no lesse (if not more) sensible prejudice; by dividing the Time between more dayes, then if it were all put into one. It would hinder journies, and day-labourers, and all men of much businesse exceedingly. For the pub∣like worship being then to be waited on, it could not be (in most places of the country particularly, and for the sake of weaker bo∣dies) till about nine a clocke in the morning, or toward three in the afternoone (if the beginning were not in the morning) and this would marvelously disappoint travelling, and indeed every worke, which could no•• at the clocke striking (as one may say) be laid downe; and the ••••r those that dwell a mile or two from Church, as much Time would be spent in going to the publike worship and home againe, if not more, then in the worship it selfe; and so it would be a most greivous interruption and hindrance to all their worldly businesses. Neither doubt we, but if the consent of men were asked one by one, the most part by farre, both of good and bad, the willing, and unwilling, those that love the service of God, and the businesse of their soules, and those that love it not; All would give their voyces, to have the whole Time (how much or how little soever the porportion were for houres) upon one Day in such a revolution, rather then upon more frequent Dayes with a shorter Continuance, that so they that love Gods worship, and their soules good might have more full scope for that. And they that love the world better, might have the lesse interruption in their worldly businesses, and more freedome to follow them.

From which discourse, before we passe to another Consideration. Let us make bold to put the reader in mind of a consequence, that we suppose will undeniably follow, if these premises stand good, namely, That unlesse fourteen, or sixteen houres be too large a pro∣portion to be determined for Gods Honour, and the good of all mens soules, within the revolution of seven Dayes: then the dermination of one whole Dayes Continuance (for so many houres) in such a revolution, will prove so substantially a profitable determination for all men in all ages; [As they will find it a very hard taske, that will afterward goe about to prove, either that this determination was not from the beginning, considering what is said (at least towards it) Gen. 2. Or that it is not perpetuall] since there is certainly no ex∣presse repeale of such a proportion, of Continuance within that reve∣lution. And whether now under the Gospell, such a proportion be too large in the whole, as we wish the readers conscience to be∣thinke it selfe seriously even now that he is upon this discourse: So we shall give him a further occasion to resolve, in a Chapter or two after. Meane Time, we have one Consideration more yet to adde, about the kinds of determination of these respects of Time; and which is the last of this sort.

8. As a joynt determination of the Continuance and Frequencie so largely, as hath been said, must needs be Profitable for all men alike, because all men are a like concerned in the Worship of God and care of their soules good, (To which tend all the determinati∣ons of Time religiously:) so it cannot be denied, but upon the sup∣position of such a determination, there will be at last a Profitable∣nesse (accidentall,) not only of some Quando, season or order of beginning, but of the same, for all that live neere one another; at least so farre, as to secure the helping one of another in family, or publike Worship, and to prevent hindring one another, even in solitary Worship, or the admitting of hindrances one from another. Only it is to be observed withall, that as all accidents are in Na∣ture after the substances to which they are accidents, though they are oft together for Time; And againe all separable accidents may be after in Time: So this accidentall determination of the Season or order of Time for Religion, is in Nature after the substantiall determination of the Continuance and Frequencie, even though pos∣sibly, it was in Time determined together, as the Seventh Day from

the Creation, together with one Day of seven, Gen. 2. Supposing, we say, the particular Day determined to Adam the same moment with the other, yet was the determination of it after it in Na∣ture, as being but meerely accidentall to the businesse of Religi∣on, for which infallibly, the determination of one Day in seven was made. And if what we have discoursed of the alteration of the order without prejudice to Religion, be good, it might possibly be determined some while after in Time. But however, it must not be forgotten, that the particular order or season of beginning (this or that Day) is only accidentally, and in no sort substantially profi∣table to Religion, as hath been proved before.

And so we come to the third and last main Consideration about the Profitablenesse of determinations of Time for Religion; name∣ly about the manner of determination of any of the respects of Time, or all of them.

1. Here is specially to be noted, That no Exclusive Determina∣tion for the generall businesse of Religion, can be conceived to be Pro∣fitable. That is, It cannot be profitable to have a Determination of so much Continuance at once, and never longer, as well as not shorter; and of so frequent a revolution, and never oftener, as well as no seldomer; and at such a season, or in such an order for be∣ginning, that is, on such a particular Day, or part of the Day, Eve∣ning or Morning, this or that Houre, and never sooner, as well as no later; never at any other Houre, or on any other Day. This, we say, cannot be profitable to Religion; because Religion, in both the intendments of it, Gods honour, and the good of mens soules, is every mans chiefest and most important businesse of all other, all the time of his life. The attendance therefore upon this, must never be forbidden strictly (which is in the nature of an Exclusive De∣termination) in any respect: But it is ever lawfull (not now to say necessary) to prosecute the businesse of Religion, both voluntarily, without determination of the Time beforehand, as also to de∣termine Time for it, where the necessities of a mans worldly con∣dition, and worldly imployments, can and doth admit it. It is true, that if 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 pro∣fitable 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 ser∣vice, 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 re∣markable 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 perfor∣med as the Passeover, and such like feasts of memoriall of particular benefits: or once in a life, as Circumcision of old was, and Bap∣tisme 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 Con∣tinuance 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, (un∣lesse God would miraculously reveale it, which cannot be imagined in this case) that he should be able to say antecedently, [My world∣ly occasions, or other mens, will never at any Time while we live ad∣mit any more, or oftener, or sooner, then this particular Continu∣ance, Frequencie, and Season exprest in this or that Determination, made, or to be made, by us, or any other.] No Exclusive Determi∣nation then can be conceived to be profitable for the generall busi∣nesse of Religion.

All which we note, as well to prevent the mistake of any unju∣dicious 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, 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 con∣tend, 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 Commande∣ment 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 re∣misse 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 unleave∣ned Bread, were determined by God himselfe, Exod. 12. But after∣ward 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 insti∣tuted 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 determina∣tion of Time for the Generall of Religion. As also by that Holy Men did yet further determine Times, for themselves (as David, and Da∣niel three Times every Day for Prayer) and for others too, as the Dayes of Purim, and the Feast of Dedication forenoted, and Extra∣ordinary Dayes of Fasts, upon extraordinary occasions: Besides all voluntary Times, imployed by pious soules, every where inti∣mated. 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 determina∣tions (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 re∣membred) 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. Or 2. thereby to hinder the necessary businesses of mens worldly callings: wherein againe the Papists offend, in making their Holy-dayes so frequent, as that they are exceeding burdensome, specially to the poorer sort. And this also is possible to be a fault, even in voluntary attendances upon Religion sometimes; If any doe it so, as thereby to neglect their callings ordinarily and remarkably, they offend; though not a∣gainst the fourth Commandement properly; but only against the indulgence therein granted of six Dayes worke ordinarily; and di∣rectly

against the eighth Commandement (or any other) that pro∣perly concernes their particular callings. But, avoyding these er∣rours; we say, no Church, nor no Man, is to be blamed, but com∣mended rather, for determining, (or voluntary applying) any Times for R••ligion, the solemne Worship of God, and looking af∣ter the soules good; the weekely Sabbath, (or Lords Day) of Gods determination, being not Exclusive, nor any other, as we have said.

2. In the next place, we affirme that an initiall determination may be certainly profitable to Religion. Namely, ["Where there is but so much wisdome, that by determining so much Continuance, or such a Frequencie, (or such a Season,) there will be (or can be) no prejudice, to bodily necessities, and necessary worldly occa∣sions.] Not as concluding, so much, and so often, to be enough, for the whole, or chiefe Time for Religion, (for that were to make it a Conclusive determination, of which our next Consideration is to speake;) But that so much, and so often, may infallibly be allowed; And therefore so much, and so often (at least,) may be determi∣ned, and as for a beginning, for which cause we count the terme of an initiall determination proper. And this will, according to the proportions of it, be so farre forth serviceable, and profitable to Re∣ligion, and particularly against unwillingnesses, and unnecessary in∣terruptions. As for instance; it may be, at least for some men, and so hath been found in experience, very profitable to determine to themselves, at least a quarter of an houre in the morning every Day, and as much at night, or toward night, for Religion, and solitary attendance upon God: And such a like proportion (or more) for their Family-devotions, morning or noone, night or eve∣ning. That at least, we say, so much, so often, shall be imployed, and when they have freedome, they may enlarge the Continuance, specially (or sometimes even the Frequencie) voluntarily, and ac∣cording to occasions. And this is properly an initiall determination; and it cannot be denied, but such an one, may be profitable, as hath been shewed.

3 Now for a Conclusive determination, and namely of both the Continuance and Frequencie joyntly; seeing that it is the chiefe de∣termination of Time for Religion generally, or the determinati∣on of the chiefe Time for the Generall of Religion (which come all

to one, as hath been intimated before:) There is a twofold Con∣sideration to be noted: one shewing in what cases, such a determi∣nation can with no probability be conceived to be profitable to Reli∣gion: The other declaring upon what conditions, it may be certain∣ly and infallibly profitable. For the first of these, this we say, [That a Conclusive determination of the Continuance and Fre∣quencie of Time joyntly, cannot in all probability be profitably made by such persons as want either such wisdome, or willingnesse, or authority, as is plainly requisite to a determination of this Nature, viz. of the chiefe Time for Religion.]

For 1. if they want wisdome, either to set out the whole propor∣tion, as how many houres in all in so many Dayes, or to distribute this proportion fitly between the Continuance and Frequency: as they may erre in either case, and on either hand in either case; so in all probability they are like to erre one way or other. If they be affectionately zealous for Religion, they may possibly erre, in de∣termining too large a proportion, too long a Continuance, and too frequent a Revolution. On the other side if they be sollicitous for worldly businesse, they may determine too little a proportion, and so too short a Continuance, or too seldome a Revolution, or both. And if they mistake not the proportion, and that they should not consent to what we before discoursed of the greater profit in the largest Continuance, as perhaps some may not assent to it; then againe they may erre (perhaps not a little) in sharing the proportion between the Continuance and Frequencie; and both faile of ad∣vancing Religion so much as they might have done, as also greatly prejudice mens worldly businesses, which in conclusion, may happen to fall upon Religion againe: For that men in those cases will be apt to make too bold with the religious Time, under pretence of necessity at least. In a word, this Time, being to be the necessary and ordinarily sufficient chiefe solemne Time of Worship, Where there wants wisdome to judge. 1. What is necessary, and 2. What is ordinarily sufficient for the chiefe solemne Time, in regard both of Continuance & Frequency joyntly; It may as well be conceived that a blind man will find the right way, where there are divers turnings (of which he is not aware) as that there can be a profitable Conclusive determination made for Religion, by such Persons.

2. If they want willingnesse to imploy Time in religious Du∣ties

themselves, and so to have others imploy Time in it; It is yet much more certaine, that the determination will not be profitably made. For they must needs, both be apt to think not so much, or so often to be necessary, as indeed is, (and so to misse-judge the whole proportion) counting much lesse, or seldomer sufficient, then they should doe: As also, howsoever, for want of affection, to forbear to determine themselves or others, to any such proportion, as they have no will should be observed. Of which there needs no other proofe, then that of too many pretenders at large to Religi∣on; that are so farre from determining any Time to themselves or their families, where they thinke themselves wholly left at Liber∣ty, that they never so much as observe any voluntarily in any con∣stancie, and much lesse, have any families-devotions (scarce thanks∣givings before or after meals) at all, through the whole years, or their whole lives. What likelyhood then can there be, that such, or even much better then they (supposing them to be yet in the ranke of the unwilling) will ever make a profitable determination of the necessa∣ry and ordinarily sufficient chiefe solemne Time for Religion. As soone will a covetous man tax himselfe and his posterity to as much, as is fit for such to pay, weekly and yearly, even to the worlds end; who yet by his good will, cannot afford to part with a farre smaller proportion; and grudges at any thing that is laid upon him, though farre short of his due.

3. Also if any want Authority, to secure themselves in the Time determined, or to awe unwilling inferiours, as also to awe and satisfie their minds somewhat by the cleare equity and reasonablenesse of the proportion determined, and distributed between the Continu∣ance & Frequencie: The determination, in all probability, cannot be profitably, even though it should be wisely, determined. For it would never be constantly observed by any whom it was made for. If inferiours made it to themselves, they would be oft taken off, by the command of untoward superiours: And they would not know what to doe, because they are not Masters of their owne Time. Againe, It is certaine before hand, that all unwilling Inferiours would despise it, and neither observe it themselves, nor suffer others (that they had under them) to observe it, if they stood in no Awe of the Authority commanding. And such a thing foreseen, concludes any determination (or Law) to be so farre forth altogether unpro∣fitable.

Likewise, what ever wisdome, or worldly Authority such should have as made that determination; if they made it not with such cleare evidence of equity and reason on both sides, that so much, and so often were necessary, and no lesse nor no seldomer; and againe that so much, and so often were ordinarily sufficient for the chiefe solemne Time, and no more at once, nor no oftener were re∣quisite, the unwilling would be sure not to regard the determination when they were out of sight and hearing: as not holding themselves bound to so much, or so often; and so it would be still unprofita∣ble in reference to such: And on the other side, the conscientious would be doubtfull whether so much, and so often were ordinarily sufficient for the chiefe solemne Time; and so neither would at∣taine a sufficient Profitablenesse to them.

4. Most of all, Such a Determination, in all probability, will not be profitable, if made by such, in whom there is a want in all these respects, of Wisedome, Willingnesse, and Authority sufficient for such a Determination of such consequence and importance as this is of. And now whether any man, or number of men (even within the Church) may not be found wanting in some, or all, of these requisites, to make such a Conclusive Determination of the Continuance and Frequencie of Time jointly, to make up the ordi∣narily sufficient and necessary chiefe solemne Time for all men, as we shall discourse in a following Chapter shortly. So we referre it to the Readers conscience in the mean while: And goe on to adde the other Consideration opposite to this; Namely,

4. That that cannot but be a singularly profitable Determination, which is made Conclusively in both the respects of Continuance and Frequencie jointly, by such, whose Wisedome, Affection to Religion, and Authority, is every way undoubted. For hereby all scruple, and pretence of scruple, will be taken away, about the necessity and suf∣ficiency of this Time so determined for the ordinary chiefe solemne Time for Religion; and the Ʋnwilling will be as much awed, as by any other Law whatsoever; and the Willing have a full and free li∣berty to attend it, rejecting all unnecessary Interruptions from whomsoever. Now all this is unquestionably true of God, who did determine in this sort conclusively, the Continuance to be a whole Day, and the Frequencie jointly, that it should be one in seven, (in the fourth Commandement, undeniably to the Jewes) as the ne∣cessary,

and ordinarily sufficient chiefe solemne Time of Worship. Therefore also we can think no otherwise, but that this Comman∣dement, in this regard, is a substantially-profitable Commandement for all men in all ages to be bound unto. And because we find not any certain Repeale of it afterward, we cannot but think, according to our Rule formerly laid down about such Lawes substantially-profitable, that it is Morall and Perpetuall. Neither doubt we but the consciencious Reader will be of the same mind too, if we can prove (as we even now intimated) that no man, or number of men, to whom this may be supposed to be left by God under the New Testament, can make the Determination in any proportion so profi∣table for Religion, Gods honour, and the good of all mens soules and consciences. But of that, as we said, hereafter. We have yet some further Considerations to adde, about the profitablenesse of the manner of Determinations. The next is,

5. A Remisse Determination, namely of the Continuance or Frequencie of Time for Religion, may also be profitable, partly to recommend the importance of Religion, to be attended as a chiefe businesse, and particularly in such and such Duties which are named, as being of chiefest importance to Religion: and partly withall to intimate a mind in the Superior that makes it, to try the affections of Inferiors to the businesse of Religion generally, or any particular bu∣sinesse of Religion, which such Determination may particularly con∣cerne; by intimating somewhat generally about the proportion of Time for it; but referring the speciality of it to their minds. As we thus find God making a Remisse Determination of the Continuance for Prayer, Col. 4. [Continue in Prayer] which implies some conve∣nient proportion of Continuance to be ordinarily allotted to it, but leaving the specialty of it to mens own affections, which accordingly are exceedingly tried by such continuance voluntarily prolonged. They whose affections are strongest to the duty, and the businesse of the duty, conversing with God, and wrestling with Him for all manner of blessings, doe undoubtedly continue longer, and those whose af∣fections are weaker, doe continue lesse while. Understanding this of the right praying of the heart and soule, and not the lip-labour of the tongue, or the outward continuance upon ones knees, (suppose even in secret) where the mind is distracted by many fancies. For so a man may continue a long while about the duty, and yet continue

but a little while in the duty; Pray but a little while, for want of godly, at least strong affections. But if a man pray all the while he is at prayer, It is undeniable, that he hath the strongest affections, that continues longest. So also God hath b••en pleased to give out a Re∣misse Determination for the Frequencie of reiteration of Prayer, [Praying alwayes] Eph. 6.18. Of Meditation; [Thou shalt medi∣tate therein day and night] Jos. 1.8. And of the Lords Supper often, by those phrases, [Doe this as oft as you drink it, in remembrance of me. And, as oft as you eat this bread, and drink this cup, 1. Cor. 11.25, 26.] Where the two former for Prayer and Meditation imply a very often reiteration, yet not prescribing exactly the number how often: and the other for the Lords Supper, intimating some Frequencie, yet not determining specially, so, or so often. So in each leaving the specialty to mens affections (and occasions.) And no man can deny, but here also, 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 af∣fections; 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 im∣pediment.) And for the tryall and discovery of such variety of Af∣fections 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 pro∣fitable admonition and comfort) such Remisse Determinations are specially profitable, as we have shewed.

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 Fre∣quencie 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 im∣portunities, 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.

6. Furthermore, it is also to be observed, that as we said before in point of Learning, Determinations of Time for particular intend∣ments 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 bur∣dens, not so sutable to the state of the New Testament; but speci∣ally, lest their Perpetuity should ecclipse the glory of Christ, of whom they were shadowes, (as well as other Ceremonies.) And accor∣dingly 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 Determi∣nation 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 pre∣sent 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 Pub∣like 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 Determi∣nation of one Day in seven, (as the Conclusive Determination for the chiefe Time for Religion) and all the rest; and how conveni∣ently, they being repealed, it may be perpetuated: as also, that It being perpetuated, their repeale brings not any prejudice to Re∣ligion, there being such reason for it; but a benefit rather: which cannot be conceived of that for one Day in seven, 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 Inter∣ruptions, 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 Determinati∣on, and scarcely liable to a pretence of burden; as also the Deter∣minations themselves in the residue of the Times, will be a great deale more certain to be observed, by this allowance of such really important necessities. The taking away of an excuse, saving some∣times the main of a Duty; which else, under the pretence of preju∣dicing a necessary present businesse, would have been wholly neg∣lected, as an unreasonable command. Accordingly therefore, we find sufficient intimations in the Scripture, and particularly by our Saviours pleading with the Pharisees on that occasion, That works of mercy to any of Mankind, and even to a Beast, as the lifting them out of a pit, or even leading them forth to water, are Reservations made by God himselfe, out of the strictest Determinations of Time for Religion, namely, out of the Sabbath. And the same Equity is generally held by the strictest Divines, to extend to all such busi∣nesses of Necessity, which could neither have been done the Day be∣fore, nor can be deferred to the next Day: As the quenching of a fire breaking out in a Hay-stack, though in a field, and remote from any dwelling house, and the like. Further particulars of which Re∣servations, to be gathered from the instances of our Saviour, and His discourses about them, and other generall expressions, we shall have occasion again hereafter to examine: As also, that to us now under the Gospel there is some further allowance in this kinde, then was to the Jewes of old; We being more freed from all reall bur∣dens, then they were. Only it must still be remembred, that Gods indulgence herein must be so far from making us think the Determi∣nations to be of no force, (as our Adversaries most absurdly argue against the whole Doctrine and Law of the Sabbath, from those expressions of our Saviour about these Reservations, as we shall see) that we ought rather to esteem our selves the more obliged to them: since God is so graciously pleased to condescend to us, as to prefer our naturall and worldly necessities in such cases, before His own

immediate services: But doubtlesse, if we thinke His services, and our Soules necessities, any matters of regard at all; we shall not see any just ground to think, that God ever meant by such Reservati∣ons for particular cases and occasions, to lay all Time levell, and referre all to mens courtesies, whether they will give Him any back again, or how much, or how little; often, or seldome.

And so we have done at length with this Discourse about the Profitablenesse of Determinations of Times for Religion generally, together with some Intimations of Application more particular unto the Determination of one Dayes Continuance in the frequent revo∣lution of seven Dayes, according to the fourth Commandement: But the full application cannot be made, till we have added also the Considerations that concerne the Necessity of this or that kind of Determination, and this or that Manner: and likewise scanned, whether the chiefe Determination for the necessary and ordinarily sufficient chiefe solemne Time can be profitably made by any other but God himselfe. To which two Points we shall speak, by His assistance, in the two following Chapters. And if in this already, or in any that follow, we shall seem to any too prolixe and tedious, We must desire them to consider, that the Argument is not only of great importance, but also hath hitherto been handled very confu∣sedly in this Point about the Nature of Time, (which yet is one of the main hinges upon which the whole Controversie depends) even by all the Adversaries, as well as the friends of our, or rather of Gods cause, for His Solemn Time, and Day of Holy Rest. We have there∣fore been desirous to beat things out so, as that any attentive Rea∣der may see clearly the way we goe, and the strength of the Argu∣ments on which we ground our Cause: that so far as is possi∣ble, and as God shall vouchsafe to blesse, we may satisfie all Consciences, even of ordinary Readers: which we much mis∣doubt we should not have done, if we had strived to contract our selves unto the quicker apprehensions of the more pregnant wits: while withall we assure the one and other sort, that we take no fur∣ther delight in expatiating either in matter or words, then we judge it necessary to the clearing of doubts, which others, or our own minds have made about the whole, or any part of this undertaking.

Notes

• I. Time im∣ployed in Re∣ligion, is ei∣ther Com∣mon or so∣lemne.
• Common Time is that which attends actions.
• II. This falls not properly un∣der a Law.
• III. Yet this seemes all our Adversaries grant Morall in the fourth Commande∣ment.
• IV. Though they call it so¦lemne Time.
• A Time is due to Gods Wor∣ship, as to all other things. C. D. pag. 22.
• Aquin: 2.2. q. 122. a. 4. ad 4.
• V. Great effica∣cie in Time indetermi∣nate applyed to Religion.
• VI. Not of the Quando un∣lesse by acci∣dent.
• VII. Solemne Time.
• 1. For conti∣nuance.
• 2. For Fre∣quencie.
• 3. For the Quando or Season.
• VIII. It is more or lesse Solemne, as more or lesse strictly determined.
• IX. It requires Religious du∣ties to at∣tend it.
• X. Yet admits of a Reser∣vation.
• XI. The profita∣blenesse of such a Deter∣mination for Religion.
• XII. 1. Religion and Gods worship is a most impor∣tant and ne∣cessary busi∣nesse, and most worthy to have Time determined for it.
• XIII. 2. It is im∣possible to worship God solemnly, and doe any other businesse the while.
• N. B.
• XIV. 3. All men are naturally un∣willing to im∣ploy any time upon Gods solemn wor∣ship at all.
• XV. 4. All men are in danger of manifold in∣terruptions hindring so∣lemne Duties of Religion.
• XVI. 5. All men want wis∣dome to judge alwayes at the instant, when Time is con∣venient for Religion and Gods Wor∣ship.
• XVII. For the kinds of determina∣tions.
• XVIII. 1. The Con∣tinuance and Frequencie of Time, are Profitable re∣spects of Time to be determined for Religion.
• XIX. 2. The season or order of beginning, hath of it selfe no sub∣stantiall pro∣fitablenesse toward Reli∣gion, though accidentally it may have some.
• XX. The Quando season, or or∣der of Time (that is the particular dayes) may be acciden∣tally profita∣b••y determi∣ned, namely to preserve the memori∣all of some worke of God, on such a day; and ac∣cordingly to helpe to af∣fect with thankfulnesse, specially when appointed by God to that purpose.
• XXI. How far, and in what case, the Quando or particular day appoin∣ted by man only, for a memoriall of any worke or benefit of God may be Profitable.
• XXII. The Quando, or particular dayes, appoin∣ted by God under the Old Testament, were ordained by Him, part∣ly for a Typi∣call significa∣tion, and so also had an accident••ll profit. But it is not 〈◊〉〈◊〉 with any under the New Testa∣ment appoin∣ted by God, and much lesse of any appointed by Men.
• N. B. All o∣ther Com∣mandements of the Deca∣logue are wholly substantiall, and so perpetuall. The Fourth then being substantiall for one day in seven for Religion, This may conclude that to be the whole substance of the Commande∣ment, and not that particular seventh day, which hath no substantiality in it; And then that one day in seven is likewise perpetuall.
• XXIII. Therefore there may be an alteration of it, without hurt to Reli∣gion.
• It is usu∣sually taken for granted, that the Sab∣bath of old began in the Evening. This we doe not affirme, nor yet altogether deny; but shall consider it hereafter. But now we speak of it by way of supposition, that it ••••d so begin.
• Whereas we say, It makes no substan∣tiall change in the profit, to alter the Be∣ginning from Evening to Morning; We yet conceive an accidentall profit by it, in that by the meanes of the beginning in the Morning, we are sure to have the Continu∣ance (if for a whole Day) not to be ended while we are awake. The profit of which we shall argue hereafter.
• XXIV. It is very-fitable to Re∣ligion, to have that Continu∣ance of Time deter∣mined for it (even single) so it be with the largest that may be.
• XXV. For divers reasons.
• N. B.
• XXVI. It is very pro∣fitable to Re∣ligion to have Frequency of times Deter∣mined (even single) so it be as great a fre∣quency, as may be con∣sistent with a mans worldly necessities, as once or twice every day.
• XXVII. A joint deter∣mination of both the Con∣tinuance and Frequency in a convenient largenesse, is singularly profitable to Religion: E∣ven the most Profitable of all other, ma∣king the pro∣portion so de∣termined, the chiefest Time for Religion.
• XXVIII. The largest continuance with a lesser Frequency, is better then the greatest Frequency with a lesse continuance.
• XXIX. 1. With re∣spect to Re∣ligion it selfe.
• XXX. 2. With re∣spect to mens worldly bu∣sinesses.
• XXXI. A conse∣quence from thence.
• XXXII. How the de∣termination of the Quan∣do or season is profitable.
• XXIII. For the man∣ner of Deter∣minations.
• 1. No Exclu∣sive Determi∣nation is pro∣fitable.
• Objection prevented.
• XXXIV. 2. An initiall determinati∣on is certainly profitable.
• XXXV. A conclusive determinati∣on, is not pro∣fitable in some cases.
• 1. When men want wis∣dome.
• XXXVI. 2. Or wil∣lingnesse.
• XXXVII. 3. Or autho∣rity.
• XXXVIII. 4. Or all these.
• XXXIX. When all these meet the determi∣nation Con∣clusive, is ve∣ry profitable.
• XI. A remisse de∣termination is profitable for tryall of affections.
• XLI. Supposing the former deter∣minations made: e••se not.
• XLII. Particular determinati∣ons for parti∣cular ends, may be re∣moved.
• XLIII. A reservation for necessary interruptions, may be profi∣table.
• XLIV. The Conclu∣sion.