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. IX.

A Determine Solemne Time for Gods Worship is Morall Naturall: and that in the first Commandement: And what kinde and manner of Determination of Time for Religion, may be proved necessary, by the Law, or Light of Nature, and generall rules of Scripture.

* 1.1THE Generall nature of Time in Religion, as well as in civill actions, and the Profitablenesse of the Determination of it for Religion, as well as for Learning, or any other civil businesse, hath been in the foregoing chapters at large considered and discour∣sed of. Now we are to proceed to a higher step concerning it: Namely the Necessity of its Determination for Religion, Gods honour and the good of mens soules, of which though we have also spoken somewhat in generall already: Yet are there further considerations to be set down about it; and particularly, [What kind of Determination, of any one of the respects of Time single, or of any two of them jointly, or of all three of them together, is necessary for Religion? As also, what manner of Determination, Remisse, In∣itiall, or Conclusive?] according to what may be proved from Ge∣nerall rules of the law and light of nature, Applyable to all men in all ages, all the world over: and generall rules also of Scripture, without allegation of the fourth Commandement, or any such de∣termination exprest in Scripture. But onely to consider, whether those generall rules will not necessitate us to have recourse to the fourth Commandement for the determination conclusive of the Con∣tinuance and Frequency joyntly, for all mankind now that come to the knowledge of it, as well as for the Jewes of old; and to the first Day of the week, the Lords-Day, for the season or order of be∣ginning to count, and so for the particular day to be necessarily observed by all Christians to the worlds end: As also to make us acknowledge that the same Continuance and Frequency of one Day in seven, was given to Adam and all his Posterity (according to Gen. 2.) together with the last Day of seven from the beginning of the Creation, for the season and order. And this is the taske of this and the next Chapter, chiefely for the laying down the Positive grounds

of our tenents generally, reserving the discussion of particular ex∣ceptions and objections, to the following parts, where we shal deale with the severalls in their order distinctly.

To begin then,* 1.2 we propound two Positions in the forefront of this discourse about the necessity of Determinate Time for Re∣ligion, (according to the Title of this Chapter,) whereof the first is [Some Determinate solemne Time for Gods Worship is Morall Naturall.] This we must first Explaine, and then we shall set upon the proofe of it. For explication, we desire it may be observed. 1.* 1.3 That We affirme it onely in regard of the quantity or Proportion of time: but yet of that, in both the respects of it, the Quamdiu or Continuance, and the Quoties or Frequency: That some Determi∣nate solemne Continuance is Morall Naturall; and again, some De∣terminate solemne Frequency, is commanded, by the very Law of nature; namely, (according to our former description of the law of nature c. 1.) [That every reasonable man, notwithstanding the present corruption of his nature, may be forced to acknowledge it necessary to be given to God in duties of His immediate and solemne worship, in regard of the importance of those respects of time for Religion, Gods Honour and the good of mens soules: And that accordingly, duties must attend those Determinations of Time to fill up the whole Con∣tinuance and answer the revolutions.]

But we say no such thing of the Quando, season,* 1.4 or order of beginning, by it self considered, as not being of it self, any way materiall to Religion, as hath been discoursed before. Only when the other respects are discerned to be determined, there will also appeare some kind of necessity, of some Determination of this also, at least to secure mens helping one another, and pre∣vent their hindring one another, who live in a neernesse together, as we shall see more hereafter.* 1.5

2. We affirme this Determination of the law of nature, not onely of each of those respects single, (of some Continuance, and some Fre∣quency,) but of both of them jointly (that some Determination of such a Continuance so often;* 1.6 and of such a Frequency with such Conti∣nuance) is Morall Naturall, and made by the very law of nature.

3. That by the Determinations, which we maintaine (in this position) to be made by the law of nature of these respects of time: As on the one hand, we understand more then a remisse Determina∣tion,

(to say, as many disputers do, onely a convenient Time, or a sufficient Time,) leaving both the termes and limits, for length or shortnesse of Continuance, and for Frequency, or seldomenesse of Re∣volution wholly undesigned: So on the other hand, we meane not a conclusive Determination, assigning exactly the limits on both sides, (much lesse an exclusive determination, of which sort we have be∣fore noted, that we find none absolutely given out by God any where in reference to the generall businesse of Religion,) But onely such Determination, as we have before termed Initiall, wherein the Initiall terme of either of those respects of Time, of the Continuance and of the Frequency, is determined; that is, the Continuance to be so long together at least, and no lesse while; as also the revolution, so often at least and no seldomer: So requiring somewhat both for Continuance and Frequency strictly, and implying withall somewhat more in each respect: but leaving that somewhat to some other De∣termination of God or man. More plainly, we meane, that the Law of nature determines the Continuance in regard of the shortest proportion, [That so much together at least cannot but be necessary to be presented to God at one time or other of every manslife:] and so again, [That so often at least in a revolution to waite upon God so∣lemnely in duties of Religion and Divine Worship, cannot but be ne∣cessary to every man during his life upon earth.]

* 1.7And now we come to prove our Position: 1. For the Quamdiu or Continuance single [If there may be sin against the law of nature in giving God too little time at once, in waiting upon him in the du∣tyes of solemne worship, then some Determined solemne Time is Mo∣rall Naturall in regard of the proportion of continuance in his wor∣ship; But there may be sin even against the law of nature in giving God too little Time at once. Ergo.]

The consequence of this argument is undeniably confirmed, by those sentences of the Apostle; that whosoever sins, transgresses the law, for sin is the transgression of the law; and where no law is, there is no transgression. So that if to give God never above halfe a minute at once, in waiting upon him in any solemne worship, be a trans∣gression and sinne, even against the law of nature, then the law of na∣ture Determines a solemne Time, at least somewhat above that Pro∣potion of Continuance; and so a whole minute, or three quarters of a minute (or the like) is a Determinate solemne Time by the law of

nature, and morall naturall: or any other proportion of continuance that can be named, or imagined smaller then this, will serve to il∣lustrate and confirme this consequence.

The Antecedent is no lesse certaine, and cleare, what ever con∣science of the most corrupted man be called to judge, (if he wholly deny not a God, and a worship due to him) for all men cannot but confesse, that it were sin never throughout a mans whole life to give God above halfe a minute at once, or a quarter of a minute, or any lesse proportion of continuance, if lesse can be mentioned or obser∣ved: (As for instance, that of the Publican, Luke 18. when he smote his breast, and cried, Lord be mercifull to me a sinner, this was a solemne Worship, and continued a little longer then an instant, and so was measurable for Continuance, but never to give God a larger Continuance, cannot but be acknowledged a sinne.) Ergo, our con∣clusion is firme, that some Determinate solemne Time above that proportion of Continuance, is Morall-Naturall, and determined even by the law of nature.

The like argument will serve (mutatis mutandis) for some De∣terminate solemne Time in regard of the Quotie,* 1.8 or Frequency single. [If there may be sin against the law of nature in wayting up∣on God too seldome, then some Determinate solemne Time is Morall Naturall in regard of the Frequency of revolution; But there may be sin against the law of nature in waiting upon God too seldome, Ergo.] The consequence is proved as before. That where no law is, there is no transgression, no sin, &c. So that if it be transgression and sinne even against natures law, never through a mans life to waite upon God in his worship above once; then the law of nature De∣termines a solemne Frequency above the proportion of once; and so twice at least in a mans life is a Determinate Time by the law of na∣ture, and so Morall Naturall.

The Antecedent is also undeniable by any one that hath not alto∣gether forsworne all conscience, and renounced all Religion in regard of God. For whether by waiting upon God, we understand pre∣senting unto him, Eiaculatory Worship, which may perhaps be dispatched in an instant, or imperceptible Time, or solemne Worship, which cannot but take up some more remarkable Continuance: In either sence, and in both; none can chuse but acknowledge, that it were sin never throughout a mans whole life to waite upon God but

once, even though that once should be continued as long as ever any man in the world did wait upon God, even fourty dayes and fourty nights, (as Moses did miraculously upon Mount Horeb, once and a second time.) Therefore this Conclusion is also infallible, That some determinate solemne Time above once, for Frequencie, is Morall-Naturall.

* 1.9Again, the same Argument will also serve to prove a joint Deter∣mination of somewhat, both for Continuance and Frequencie toge∣ther, even by the Law of Nature: thus: [If there may be sinne against the Law of Nature, in waiting upon God too little while at once, though one do wait upon Him often: and, in waiting upon Him too seldome; though one do wait upon Him a good while together for once; then a determinate solemne Time is Morall-Naturall, both for some Continuance, and some Frequencie together. But there may be sinne against the Law of Nature, in waiting upon God too little while at once, though one doe wait upon Him often: and in waiting upon Him too seldome, though one doe wait upon Him a good while together for once. Ergo.] The Consequence stands good upon the former proofes; so also doth the Antecedent: for what heart can deny, but the Continuance of halfe a minute were too little at once constantly for Gods worship, though a man did reiterate it for Fre∣quencie, every Day, and even divers times every Day. And again, who can but acknowledge, that to worship God solemnly but once or twice in a mans life, were too seldome, how long soever he con∣tinued at it, when he did worship Him. The Conclusion then is be∣yond gainsaying, That a Determinate Solemne Time is Morall-Naturall, both for Continuance, above a quarter of a Minute; and for Frequencie, above once or twice in a mans life time.

* 1.10If any now wonder, why we have troubled our selves, or our Readers, with so many words, about so plain a matter as this seems to be, which also all that handle these Disputes, seem to grant a∣bundantly; We desire such to receive satisfaction from a two-fold Answer, which we offer in this behalfe.

* 1.11First, that throughout this whole Discourse, we chuse rather to prove what we assert, than to be beholding to our Adversaries for granting it; as well to satisfie the consciences of all Readers, as for that we know not whether our Adversaries in this question of the Sabbath will be alwayes so liberall, as to grant all that now in their

books they sometimes doe. Which we are in more suspition of, be∣cause we find (as we shall put them in mind often in the ensuing Discourse) that they doe ever now and then retract their grants of divers things, which if they would steadily have held to, they would have been forced to have come unto us in the maine; as we hope to give them to understand ere we h••ve done.

2. But withall we cannot chuse but professe,* 1.12 that in particular we have not as yet been able to observe in their writings any such constant and clear confession of these things we have now taken paines to prove, as we conceive necessary to be expresly set downe for a right foundation of understanding of these disputes. For though all of them usually affirme in sense (if not in expresse termes) That one Day in seven (for frequencie) is very agreeable to the Law of Nature: and that lesse then one in seven it may not be: and that Christians must not give God lesse then the Jewes did: and such like speeches, which we shall note hereafter in their due place: And some of them offer also now and then to say, That a Day (which when we speak of, we mean for Continuance a Day together) is of the Law of Nature, which is more then we yet have said. Yet soon after, like men that have trod upon a Quagmire (or a Serpent) they step back again; and as having granted more then they can well afford us, or then indeed will well stand with their cause; they fall off again to meere generals and uncertainties, under the notions of a sufficient and convenient Time, and such like doubtfull phrases; which without some particularizing, come in effect to nothing more then a more then a meere indeterminate Time, (as we have noted in the former Chapter) and never so much as grant explicitely and clearly any distinct Determination at all by the Law of Nature; either for the Continuance, so much as a Minute at once; or for the Frequencie, once in a Yeere: which hath made us apprehend it ne∣cessary to set down somewhat at least of our own, by way of ground-work, and lay our foundation as low as may be, and so try what we can further build upon it, in due season. While withall we doubt not but we may rise divers steps higher (both for the Con∣tinuance of Time, for Worship, and for the Frequencie) then those we have discoursed of hitherto: As namely, That all men will con∣fesse, that 1. for the Continuance single, the Law of Nature doth determine every man to somewhat more then a quarter of an

houre, then halfe an houre, even to a whole houre at least, as to a necessary proportion to be given to God, at one time or other, during a mans life; and that it were sin even against the Law of Nature, if a man should never in all his life give God a whole houre at once. And 2. for the Frequencie single, that the Law of Nature doth determine every man to somewhat more then twice in his life, even more then twice in seven yeeres, more then twice in every yeere of his life, every quarter of a yeere, every moneth, even once at least every day, as a necessary proportion to be given to God in a Revolution: And that it were sin even against the Law of Nature, to worship God seldomer then so, in some manner. Also, 3. Putting both these Respects together, and the Law of Nature doth still determine e∣very man to at least an houre together; We say not every Day, but at least every Moneth, as a necessary proportion to be given to God: and that lesse at once every moneth, or seldomer so much as an houre, were sin even against the Law of Nature. And this we are perswa∣ded even very corrupted Nature will not find in their hearts to deny, nor can they, upon the former Principles of Gods being the Lord of all our Time and our Happinesse. And further also then so we might perhaps goe; but we are not willing to particularize too far by way of guesse, because nothing certain can be concluded on uncertain∣ties. Therefore we will rather make triall, whether the Law or Light of Nature will help us any further in any certain Determina∣tion of any more distinctly, then we formerly asserted, in the expli∣cation of this first Position.

* 1.13But we think good first to interpose our second Position (noted in the Title of the Chapter) [That the Determinate Solemn Time forenoted, and argued to be Morall-Naturall, is within the compasse of the first Commandement.] To prove which, we propound this ensuing Argument.

* 1.14[That which requires, that we give not God too little Time at once, or too seldome Time in a revolution, comprehends under it such a Determinate Solemn Time, as hath been mentioned, both for Con∣tinuance and Frequencie: But the first Commandement requires, that we give not God too little Time at once, or too seldome Time in a revolution: Ergo.] The Major is cleare from the former grounds, in that the Sin and the Duty must needs come both under the same Commandement. The Minor may be two wayes confirmed.

1.* 1.15 [That Commandement which requires an acknowledgement that the Lord is our God, and the soveraigne Lord of us, and all our Time; requires that we give Him not too little Time at once, or too seldome Time in a revolution: But the first Commandement re∣quires that acknowledgement, that the Lord is our God, and sove∣raigne Lord of us, and all our Time: Ergo.] The Major is certain; because the sin of giving God too little Time at once, and too seldome Time in a revolution, is contrary to the forementioned acknow∣ledgement. The Time being therefore too little, and too seldome, for Him and His worship, because He is the supreme Lord of us and all our Time; and, as we said before, the Sin and the Duty must needs be both under one Commandement. The Minor cannot be denied; in that the affirmative part of the first Commandement being expresly, to have the Lord for our God, This necessarily in∣cludes the acknowledgement of Him to be our absolute Soveraigne, and Lord of all our Time, and whatsoever else we can call ours: or else some other must be acknowledged Lord of it, either our selves, or some other creatures: and to affirme that, were to make such creatures our God. Therefore the owning the Lord to be our God, requires and comprehends such an acknowledgement, and such duty, and forbids such sin.

2. The second confirmation of the Minor of the first Syllogisme,* 1.16 may be thus conceived: [That Commandement which requires the acknowledgement, that God is our Happinesse; requires, that we give Him not too little Time at once, or too seldome in a revolution for attendance upon Him, and converse with Him: But, the first Commandement requireth that acknowledgement, that God is our Happinesse: Ergo.] The Major is manifest from the former grounds again; because the sin of giving God too little Time, or too sel∣dome Time, is contrary to that acknowledgement, of Him being our Happinesse. For what ever a man counts his Happinesse, he doth (and can doe no otherwise then) devote much and often Time to it, to attend and enjoy it, being carried to his Happinesse with all his strength. And Love, which is the immediate off-spring of such ac∣counting any thing our Happinesse, both commands a mans Time, and all else of him, in thankfulnesse, and kindnesse, and wisedome, for the service of, and converse with, that object loved. Neither can love afford to offend in giving too little, or too seldome Time; But it is a

sin against love, and a manifestation of the want of love, (so far forth) to scanty or abridge Time, either for Continuance, or Fre∣quencie. The Minor is no lesse easily proved; Because that is plainly our God, which to serve and enjoy, is our happinesse. As for that reason mainly, Money is called the covetous mans god; Honour, the ambitious mans god; Pleasure, the voluptuous Epicures; and he whose happinesse it is to pamper his belly, is he that makes his belly his god. In like sort we have not the Lord to be our God, (which the first Commandement requires) unlesse He be our happinesse; or which comes to all one, unlesse to serve and enjoy Him, be our happi∣nes. As then Prophanenesse, Covetousnesse, and Worldly-mindednesse, are sins against the first Commandement undeniably; and they so take up the Time for our own carnall selfe, and the creatures, as that they are the causes, and the only causes, why any gives God too little, or too seldome Time: so they prove, that the sin of giving God too little, or too seldome Time, comes under the compasse of the said first Commandement; and consequently, that that first Com∣mandement requires such a determinate solemne Time as we have spoken of,* 1.17 for Continuance and Frequencie both.

And this which we have now asserted, considered by it selfe, we conceive that every one (even our very Adversaries) will, and must grant us. But when we shall come to make our Inference from it, Namely, that not only a Remissely determinate Time for Religion, but even an Initiall determination both of some solemne Continuance of Time, and some solemne Frequencie of Revolution, being comman∣ded in the first Commandement, (both singly and jointly) it will thence follow, that nothing is left for the fourth Commandement, but only the precise and conclusive determination of a whole Dayes con∣tinuance, in the revolution of seven Dayes, as the chiefe Time for Religion: and so if the Commandement be not in force now for one Day in seven, it is altogether void, and there are not now ten Com∣mandements, but only nine.] When, we say, we shall thus urge them from hence, (as we suppose we may most justly and strongly) they will interpose some Exceptions against this Position of ours concerning the first Commandement including such Determinations of Time, as we have named; of which kinde we have already met with some from some Discourses: We shall therefore in the next Part, where this application is properly to be made, propound such Exceptions, as we can conceive may be made against it; and ac∣cordingly,

as we hope, sufficiently satisfie them: And then so many as dare not directly take away the fourth Commandement wholly, will be forced to yield it in force (as we contend) for one Day in seven, even from this very Argument, besides all others. Mr. Broad, indeed, hath ventured to be so audacious, as to reject this Comman∣dement wholly; and one or two more of our Disputers doe now and then speak very broadly towards it, as shall be noted in due place. But we suppose, the most even of those that as yet consent not with us for the perpetuity of one Day in seven, are not yet grown to that confidence, but that they will rather yield to our assertion of that, then altogether to throw away the Commande∣ment. For their sakes it is, and for other conscientious Christians, who count themselves bound to cleave to the whole Decalogue, (for the Reasons before alleadged in the 2. 3. 4. and 5. Chapters) that we take paines to maintaine, that All Time, which is now by our Adversaries avouched to be Morall-Naturall, belongs to the first Commandement; and may be justified without any fourth Com∣mandement at all: And that therefore, it needs not, nor should not be now added, to a purpose, which is already satisfied, and is not at all expressed in the words. So that if we will have and hold a fourth Commandement still, we must hold to the words of it, and so to one Day in seven, which is that we dispute for.

In the meane time we proceed to consider,* 1.18 whether the law of nature will carry us any further in this matter of Determinate and Solemne Time for Religion? and how far? As also whether the light of nature will not afford us some further direction about it, where to seeke a further direction after that the law of nature hath nothing more to say distinctly of it? Onely first, Let us say a word concerning the Terme of the light of nature,* 1.19 as different from the law of nature, and because we adde it to the former. Of which we say, [That by the light of nature we meane, The understanding that men have by naturall principles in their mindes, (even notwith∣standing the present corruption of nature) whereby their Consciences, either of themselves, or awakened by others discourses, come to pre∣scribe the Lawes of Nature to them: making them see by way of con∣clusion from those principles a necessity of duty, to or against such and such things, even though they have not heard of the Scripture, or give no credit to their authority.] So that the Principles of reason

concerning God or man, are the light of nature, and the Practicall conclusions drawn from thence are the Lawes of Nature.

* 1.202. Withall, Forasmuch as we have diverse Times asserted (and that undeniably) [That God is the Soveraigne Lord of us and all our Time;] and that it is also certaine, [That he hath no need of us at all, nor of any of our Time] Therefore whatsoever we shall argue as necessary by the Law of Nature to be imployed in Re∣ligion and the Solemne Worship of God, we do not intend it in that sort, as though God could not appoint it otherwise, if he so pleased; and so if any certaine word of his can be shewed, that he will not have now, this or that Proportion of Time: It is not our purpose to argue for it, against that expresse word of his, no not under the pretence of the Law of Nature, or ought else that can possibly be alledged. But our intent is on the contrary, so to discourse of the Law (and light) of Natures determining of Time, or directing about it, as may vrge the Consciences of Men, where the Scripture is silent, or is not heard in the case; and so from the rules even of Nature to drive them to have recourse to the expresse words of Scripture, in those cases, where Nature is either at a losse, or may seeme even to require more, then in our present state on earth, man is able to give. So that we shall take these things for undoubted truths. 1. That whatsoever Propor∣tions of Time the Law (and Light) of Nature call for to be imploy∣ed in Religion, are altogether necessary, so farre forth as they are pos∣sible, to men that have also necessary worldly businesses, unlesse the Scripture expresse Gods will, by way of Precept, or at least, of indul∣gence to be otherwise. 2^d. That if God doe in the Scripture expresly give us (now under the Gospell) an indulgence, of any proportions of Times for worldly businesses, that so farre as himselfe recalls it not, by other Rules of his in Scripture, The Law of Nature is not to be urged as necessitating, to a religious imploying of those Times within the compasse of that indulgence, further then those other Rules of Scripture doe againe inforce. 3. That men have no pretence to urge an indulgence granted in the old Testament (and particularly, that of six dayes labouring about worldly businesse, ordinarily and for the most part, which is the expresse indulgence of the fourth Com∣mandement,) and withall to reject the Commandemet it selfe for Re∣ligious Time, to which this indulgence is but an appendix, or adjunct. For that the indulgence cannot in reason be longer lived then the

Commandement to which it belongs. If therefore that be annihilated and repealed, so is the indulgence also, that appertained to it. And then if a new one can not be found, we must either have recourse to the fourth Commandement againe, as we doe, and would perswade them also to doe, or else we must trust only to the Law (and light) of Nature: Which what command, or indulgence of it selfe, it will, or can give us, we now come to consider.

And that in some distinct questions. 1.* 1.21 Whether to the initiall terme of Continuance and Frequency (that is the shortest and sel∣domest proportion) to be determined for Religion, which we have already proved done by the Law of Nature, we may not find some further certaine determination by the Law of Nature of the Conclu∣sive terme of Continuance single, and so a conclusive determination of the longest Continuance considered single without any Frequency of Revolution. 2. Whether also the same may be found of the Conclu∣sive terme of Frequency, and so a Conclusive determination made of the greatest Frequency single, without adding any Continuance to it? And if not, yet how farre the Law (and light) of Nature will lead us towards it? 3. Whether then the Law of Nature can possi∣bly make a Conclusive determination of both those respects of Con∣tinuance and Frequency joyntly, and so to make up the chiefe so∣lemne Time of Worship? And if not, yet whether the light of Na∣ture will not tell us, that such a determination must necessarily be made for Religion? And accordingly, what conditions this determi∣nation must have: which will direct them whether any Generall Rules of Scripture added to the light of Nature can suffice to the making of this determination, by any man or number of men? Or that we must needs seeke for an expresse determination of it in Scripture, which then can be no other, but that of the fourth Commandement for one Day in Seven. 4. And finally, whether, after this setled, the Law (and light) of Nature, will afford us any helpe toward the determination also of the Quando, season, or order of beginning; the particular Day of seven, and the beginning of the Day at evening or morning: or send us for this also to the Scripture. And so we shall at last meet a most compleat determination of all the three respects of Time together for Religion, and so the most solemne Time that can be: Of all which in their order, and with all convenient brevitie.

1. Here for the first of these, the longest Continuance singly con∣sidered;

We suppose,* 1.22 if we can light upon a Continuance with these three Qualifications, namely, Which 1. is limited in Nature, (as Nature is distinguished from Art, and so may be taken notice of by all men that have Naturall Reason, though they have no Art, or skill in Astronomicall Distinctions of Time.) 2. Which is possi∣ble to be imployed, all of it, in the Worship of God, according to Nature, (as Nature is distinguished from Corruption, and imports Physicall naturall abilities, and naturall spirits, that may hold out to the end of the Continuance in businesses of importance.) 3. And which is the Longest Continuance, generally possible, according to Nature, for all men so to imploy: We have then found that we seek for; And that the Law of Nature doth certainly (and conclusively) determine such a Continuance to be imployed in Solemn Worship, one Time or other in a mans life. And that, in a word, we conceive to be a Day: For as for a Yeere, or Moneth, which are also Naturall limitations of Time; they are too long for any Naturall abilities to hold out unto, (even taking in the naturally necessary reservations of meat and sleep) to imploy them wholly in the solemn Worship of God. It must then either be a Day, or nothing.

* 1.23Now by a Day, which, we say, is a Continuance limited in Na∣ture, and may by Naturall Reason, without Art, be taken notice of; We understand not that Time of Light, which is distinguished from the Darknesse of Night, and is longer, and shorter, in severall Countries and Climates, at the same time of the yeere, and in severall times of the yeere in the same Country and Climate: But such a Continuance of Time, whether of Light or Darknesse, may be, and is, in all Countries, and all seasons of the yeere, termed a Naturall Day. Now this Naturall Day, we think, we may expresse or de∣scribe two wayes fitly.* 1.24 1. By a meere Physicall or Astronomicall Consideration of the revolution of the Heavens, and namely of the primum mobile, in the space of 24 houres, as we count it. And this space of 24 houres, is generally by all (or most) termed a naturall day; and the revolution of it, though not precisely to a minute, is generally possible to all men to observe, in what Climate soever they live, and how long soever the Sun is present with them, or absent from them, even though they understand not so much as the Termes of Astro∣nomy: As may easily be made good, even by experience of Shep∣heards, who can usually, by seeing the Sun, any Time of the Day,

tell what Houre it is (neer-hand) without any Diall,* 1.25 or mark on the ground, only by looking up to it. 2. Or by a Consideration partly Ethicall and Practicall, that is, [That Time within the space of 24 Houres, wherein men are awake] which is properly and only the Time of businesse any Day: And which waking Time is the only Continuance possible, according to Nature, to be imployed in the Worship of God, (or in any other businesse, as we said.) For it is not possible, we know, to imploy our selves in any businesse, or service of God, not being awake. Now this waking Time, specially so much as is betweene that waking in the morning, which is for all day as we say (when a man presently rises, or at least sets his mind a worke straight upon some businesse, or pleasure,) and that sleeping Time, when a man layes himselfe downe to sleepe for that night; is in common speech also termed a Day. And mens businesses, their dayly worke and labour, particularly of houshold servants, appren∣tices and others, are usually during that whole Continuance.

And now of both these descriptions of a Naturall Day, we say,* 1.26 That for the matter we have now in hand, they are in true constru∣ction but one and the same. Specially if we remember, that which we have heretofore laid downe about the determination of Time generally in any respect: That it admits of some reservation or dis∣pensation, according to the pleasure of the determiner, sufficiently made knowne. For so the Law of Nature, that is, God in Nature, determining as we suppose, a Dayes Continuance for solemne Wor∣ship, doth yet admit of a reservation out of the 24 houres Continu∣ance constantly, not only for the necessary or comfortable eating Times, (unlesse God doe specially command a Fast upon that Day:) But also specially for the necessary sleeping Time, within the com∣passe of 24 houres. And so all the remainder of that Time of 24 houres, namely the waking Time, before mentioned, is properly, and only, the Day for businesse, and so the Day which is determined, as we say, by the Law of Nature for Gods Worship: solemne Wor∣ship, as much as may be; and Ejaculatory, in meal-Times, by spea∣king and thinking of God upon every turne; and not setling the thoughts or words upon any worldly object or businesse unnecessa∣rily; that so God may have all that can possibly be tendred Him, on His solemne Day.* 1.27

If now any shall object, that if we make the waking time of men,

within 24 houres, to be such a Day, as the Law of Nature deter∣mines for Gods worship: Then, whether it determine only one such Day in a mans life, or more, (of which we yet dispute not, but shall doe anon) It determines not equally to severall men, but to some a longer Continuance, to some a shorter: because all doe not, nor can∣not wake a like Continuance; but some more, some lesse, according to the naturall abilities and tempers of their bodily spirits; some be∣ing not satisfied, without they have more sleep then others stand in need of: And that it seems an inconvenience, to say, That the Law of Nature doth not bind all men equally.

* 1.28To this we answer briefly, 1. That it is no inconvenience to say, That the Law of Nature, in one sense, equally binds all men; and in an∣other sense, it doth not bind all men equally: [aeque, non aequaliter, as we spake before in another matter:] and that about the selfe-same thing. Namely, that it may bind all men to the same proportion, Geometricall, as the schooles speake; but not to the same proportion Arithmeticall. As for example, the Law of Nature, binds all rich men equally, in one sense, to releeve the poore: But in another sense, it binds them not all equally. It equally binds them all, in a Geome∣tricall proportion, that is, according as they are able to spare, and others need: But it binds them not all equally, in (or to) an Arith∣meticall proportion, that is, just so many pounds, shillings, or pence; because all have not alike to spare. So in this case, the Law of Na∣ture equally binds all men to give God a Day, that is, such as Day as they are able, such a Day as their Naturall spirits can hold out unto; as they are able to continue waking, in the service of God: But it doth not bind all then equally to the same proportions of mi∣nutes, because all are not able to wake equally, one as long as an other. But so farre as men are able, it binds all equally, all being bound to serve God in the Day with all their strength, the strength of all their Naturall abilities. And so much, we shall presently see, The Law of Nature, commands every one of mankind; (and more then so much, it doth not command;) whether the Continuance be longer or shorter, compared with others.

* 1.292. But with all we say, If any one of mankind, through neglect of the service of God or misse-devotion to it, doe willingly sleepe more, and wake lesse Time then he need to doe: (whether, againe, the Con∣tinuance, compared with other men, be longer or shorter,) he is

and will be found a transgressour against this Law of Nature: For this is but corruption in him, though perhaps he may pretend Na∣turall infirmity. But of that, and all other such like pretences, this Rule, in a word, may be a certaine and sufficient judge, That what Continuance soever a man is able to keep himselfe waking in a Day, about any worldly businesse, or matter of pleasure (gaming or the like,) he is able to keepe himselfe, according to Nature, the same Con∣tinuance of Time in the service of God, in one or other exercise of Religion, which Naturally weary not the spirits, more then world∣ly matters; but rather lesse then many worldly matters; and the varieties may refresh and doe greatly, the mind, so farre as carnal∣lity and corruption oversway not. And therefore, in the first sta∣ting of this position concerning a Day to be determined by the Law of Nature, we distinguisht, Naturall abilities, from corrupti∣on. For we take it for a most undeniable Truth, That corruption doth not hinder the Law of Nature from commanding to the utmost of Naturall abilities, (as long at least as it exceeds not them,) For the loving and so serving, God withall our strength (as was toucht before) is infallibly of the Law of Nature; and yet no mans cor∣ruption now suffers him to yeeld God so much love and service. This also made be made good in manifold particular instances, That the Law of Nature doth command us to doe things, which now accor∣ding to Our corruption it is impossible for any man to doe. As to pray, or read, or hear the Word, (when ever he doth any of these Duties,) with a steady fixed heart and mind, without any distra∣ctions or worldly thoughts at all, that while (for that they are, so farre forth, a taking of Gods holy name in vaine,) Yet this no man is able now to doe, as all mens consciences will confesse, even though they imploy but a very short Continuance in it.

And now we come to prove,* 1.30 that a Dayes Continuance for Reli∣gion is determined by the Law of Nature, from grounds and princi∣ples in Nature which we have formerly made use of. [If it be sin against the Law of Nature, never in a mans life to give God a whole Day at once; then the Law of Nature determines to every man, a whole Dayes Continuance, once at least in his life, But it is sinne against the Law of Nature never to God a whole Day at once. Er∣go.] The consequence is undeniable. The Antecedent is thus further made good. [That which is contrary to the acknowledgement of Gods

being the Lord of us and all our Time, and Gods being our happinesse, is a sinne against the Law of Nature. But never in a mans life to give God, a whole Day at once, is contrary to those acknowledge∣ments. Ergo.] The Major is most plaine and certaine, The Minor also may be infallibly proved. Because those acknowledgments call for as much Continuance at once, as Nature can possibly determine and possibly give at once, where all that a man hath is due, that debt cannot be satisfied, unlesse all be tendred to Him. So unlesse all the Continuance of a Day be tendred to God, he hath not all that is due to Him as Lord of all our Time. Also where a man acknowledges his whole happinesse to lie, that cannot but carry him, with the whole of his strength, to the utmost Continuance Nature hath to give: For all that a man doth is toward his happinesse; and nothing can draw his mind from it, while his acknowledgement of it failes not. Now we have already shewed, that Nature can and doth determine such a Day to every man for businesse (of what kind soever,) and that it can give it wholly to God, imploy it wholly in the service of God (taking in specially, the Reservations of any necessary refreshings, which Nature, and not corruption calling for God allowes, and any extraordinary other Necessary interruption, as we have formerly said.) Therefore, never throughout a mans life to give God that which Nature, is so able to give Him, is against those acknowledge∣ments of Gods Soveraignty and His being our Happinesse, and so a sinne against the Law of Nature.

* 1.31If here it be objected, That the same Argument will as well prove the whole Continuance of every Day of our life, as of one Day: which yet it doth not doe, nor cannot; because our Naturall necessities, allowed by God, and even commanded by the Law of Nature, (as it concernes the second Table duties) admits it not. And therefore the Argument is either false, or impertinent, or both.

We answer, that the Objection furnishes us with sufficient ju∣stification of the Arguments both truth, and pertinencie. For we grant, according to the Objection, that God, in the Law of Nature, commands to attend necessary Worldly businesses, as well (we say not, as much, that is, as absolutely necessarily) as His services, and the pursuing immediately of the Soules happinesse, in and by them There∣fore in sensu composito, it is not true, that the Argument proves the whole of every Dayes continuance to be determined by the Law

of Nature, for Religion, and Gods immediate worship. Although, in sensu diviso, it proves of every particular Day, (that is, this or that Quando) as well as of one. But we propound it not of any particular Day, in respect of the Quando or Season, this or that Day; but only of one single Continuance of a Day. And so it is both true, and pertinent. It is true: For though naturall necessities of Worldly businesses will not admit the whole Continuance of every Day, one after another, (that is, the Quoties or Revolution joyned to the Continuance, which we meddle not with in the Argument) Yet they will certainly admit one Day in a mans life: we mean, ordinary businesses will, (and for extraordinary necessities, we grant, as before, Reservation for them, if they should fall out, when a man were upon that one Dayes devotions.) Therefore still Nature can give such a Day; and therefore again we say, It is true, that the Law of Nature doth determine it. And as for the pertinencie of this Discourse, we shall shew it by and by.

A second Objection may be made; Namely,* 1.32 That what is ne∣cessary by the Law of Nature, is alwayes, and certainly so: But so is not this: because, for any thing the light of Nature can see, or say, God may have declared, that He will not have a whole Day, at any time, at once: and then the Argument will overthrow it selfe; He being the Soveraigne Lord of in and all our Time.

But to this we answer two things. 1. That we have in part al∣ready prevented this Objection; because, before we propounded this Question, of our judging of the Law of Natures determining a Continuance of Time conclusively for Religion, we propounded it under the favour of Gods allowance of it, even because all Time is His, and He hath no need of any service of ours. Therefore the Ar∣gument is intended but so far forth, as God hath not refused a whole Dayes continuance at once to be tendred to Him in Solemn Wor∣ship. 2. We adde, that unlesse we had such an expresse refusall in Scripture, we cannot conceive how the Light of Nature can sup∣pose any such thing, as, that God should not allow His creatures to attend upon Him so long together at once, as their naturall abilities are able to doe, and their ordinary worldly necessities (with the allowed reservations) do certainly admit: That it can stand, we say, with His Honour, to refuse and forbid a whole Day. The rather, because none of our Adversaries, notwithstanding their displeasure

is mainly against the Continuance of a whole Day,* 1.33 did ever expresse any imagination, that it should not be lawfull to observe a whole Day: Only they will not admit it necessary. But, though we con∣tend not for a necessity from the Law of Nature, for a whole Day every seven Dayes; yet if it be certainly lawfull, to have one whole Day in a mans life, (as they more then grant, while they yield it ordinarily lawfull every Week) We suppose, the Argument fore∣going will prove so much necessary, even by the Law of Nature, as we have said.

* 1.34One Objection yet remaines, That two halfe Dayes may doe as well as one whole Day, as being the same proportion in the whole.

We answer divers things: 1. We suppose we have already in the former Chapter proved, That the longest Continuance is more profi∣table to Religion, as also more convenient for leaving freedome for worldly businesses at other times, then to divide the proportion of so many houres between divers Dayes. 2. For any man unncecessarily to break off the continuance of his attendance upon Gods solemne Worship, is undeniably to discover want of Devotion to the Service of his Lord, and want of affection to God, his happinesse. If a Ne∣cessity take him off, for a little while, or for longer, the Reservation (which we have oft named) acquits him of sinne; but it may, and should be a griefe to him: Else Christ would not have bidden His Disciples, [Pray that your flight be not on the Sabbath, Mat. 24.20.] Implying, it ought to grieve them, though it were lawfull: (of which place we shall speak fully in due time.) But therefore we say again, To break off unnecessarily, when a man hath free liberty to attend on God, is a sinne. 3. Besides that, He knowes not whether he may not be hindred to morrow, or when he would make up his other halfe Day, and so lose it altogether; or be so long put off from Day to Day, till a great deale of his Affections gotten or quickned in the former halfe Day, be quenched again and lost. A carefull Tenant, when his Rent is due, and he hath it all ready, will not bring halfe, and leave the rest to another time, lest he be robbed in the mean while, or be forced to spend it, and so want it when he should pay it. If a man be bound to give God the proportion of a whole Day, as this Objection grants; and that by unnecessary de∣laying, he should die, having tendred but one halfe Day, when he might have given the whole, he dies in a sinne. Therefore for cer∣tainty,

two halfe Dayes are not so good as a whole Day. 4. If after that one whole Day, a man can certainly have freedome for another halfe Day, (we adde, or even for another whole Day) the Argu∣ment will again hold for that halfe Day also, or that second whole Day, and so will adde such a Frequencie to the Continuance. But this were lost, we mean the benefit of the second halfe Day, if up∣on an unnecessary breaking off at the former halfe Dayes end, (or not beginning till halfe were gone) this second must goe to make up the former proportion of a whole Day: whereas here had been halfe a Day clearly gained to Religion, if the former Day had been wholly observed. Therefore we conclude, that notwithstanding all these Objections, [A whole Dayes continuance, at least once in every mans life, is determined to him for Religious attendance upon God, in that sort that hath been discoursed.] Other Arguments there are, which will helpe to evince the same, as we suppose. But we shall have occasion to propound them hereafter in place conve∣nient. And we conceive, we have sufficiently proved it here by this one.

And now if any ask, To what purpose is all this paines,* 1.35 seeing that this hath not come hitherto into an expresse Controversie; but rather by some of our Disputers words seems to be granted, (as we have noted.) We answer, That as the inquiry is pertinent to such as look narrowly into the nature of Religious Time, as we professe to doe: So we conceive it may be very usefull to our main Contro∣versie, which (as we divers times noted) is principally about the Continuance, whether it be to be a whole Day at once, or lesse: and for the sake of this, all the other Disputes are brought upon the stage. Now we suppose, that this being evinced, and upon those grounds that have been produced; It will hence follow, when we come to joyn the Frequencie to the Continuance, in a Conclusive Determi∣nation to be looked after, of both these Respects of Time joyntly, to make up the chiefe Solemne Time for Religion; that whatever the Revolution be for number, yet in all probability (to say no more yet) it must be of a whole Dayes Continuance, unlesse it can be found, that God hath now altogether rejected a whole Day; or that Worldly Necessities (even with the benefit of Reservation on the Day, for some) will not now admit so long a Continuance for Religion, though they did of old. For if God have not refused it,

nor can worldly necessities exclude it, we see not but the Law of Nature will be calling for a Revolution and Frequencie of a whole Day; though we say not, that it can pitch upon the Frequencie of a Seventh Dayes revolution. Of which more anon.

* 1.36If any, after all, shall say, That we have forgotten to put into this Argument, one thing, before mentioned in the way to it, namely, That the Coninuance which the Law of Nature determines conclu∣sively, is the longest Continuance that naturall abilities can hold out unto at once: which we have not yet affirmed of a Day.

VVe answer in a word, 1. That we conceive it needlesse to take much paines to prove, that the a Day of 24 houres is the longest Con∣tinuance at once, that the naturall abilities of all mankind generally is able to bestow upon the worship of God, or any other businesse. For if sleep be so necessary, as it is ordinarily to all men, within that time, (which is a most formall interruption or breaking of the Con∣tinuance of any businesse) as that not one of a hundred perhaps doth or can watch, at any time, a whole 24 houres together: Then much lesse can it be imagined, that all men should be able to hold out to a longer Continuance, without such naturally necessary interruption. 2. Also that we may justly say, that after such a formall interruption, (as sleep, upon the necessity of Nature is) and a new Day in Nature beginning: The next Time, suppose any were further determined upon a mans waking, were rather belonging to the Quoties or Fre∣quencie, as being a Revolution of a New Day, (as we said) then simply to the Continuance, so notoriously interrupted and ended, from a necessity of Natures making. Though also, if there were an expresse and distinct determination further upon that second Day, of any Continuance of Time; then that determination were not nei∣ther a single determination of the Quoties or Frequencie, but of it, and the Quamdiu or Continuance jointly: As in the Fast of Ester, three Dayes one after another.

* 1.37And so we proceed to our second Question, about the Law of Natures Determination of Time, namely about the Frequencie; How far the Law of Nature will lead us toward a Conclusive De∣termination thereof, that is, of the greatest Frequencie, even single, without any Continuance added to it: and whether it can as well make a Conclusive Determination of the Frequencie, as we have shewed that it doth of the Continuance.

For resolution hereof, although it may seeme faire to affirme, That (if we shall speak according to the Naturall divisions of Time, and so the Naturall revolutions, distinctly observable by Naturall Rules, even without art, among all men all the world over:) the Law of Na∣ture doth determine, even conclusively, the Frequency of every Day; that is, so often the Law of Nature doth require for the Worship of God, from all men, by way of command, but no oftener (though not forbidding oftener, but only seldomer;) because Nature seemes to have no Frequenter distinct revolution then a Day; And that it hath, and is able to observe and take notice of; and accordingly is able to Worship God, even solemnely so often; There being no impediment imaginable, why within the Revolution of every Day, a man may not give God some solemne Worship. But we say, though this seemes a faire assertion, and sutable to what we had be∣fore, of the Naturall Continuance of a Day, yet if we shall speake Practically and Ethically (as we did partly before of the Continu∣ance) we must deliver our selves somewhat otherwise; and indeed so we must also in a meer Physicall or Astronomicall consideration of the Revolution of a Day.

And 1.* 1.38 then in that consideration we say that the Law of Na∣ture, if it make any Conclusive determination of the Frequency of Time for Gods worship, it must be of twice every Day. Because there is indeed a two-fold revolution or Frequency observable in eve∣ry Day Naturally; the beginning, and the end: In each of which it is undoubtedly possible to tender to God some Worship: And so it is Practically; A mans first waking, and his lying downe to sleepe, are two distinct observable Revolutions, appliable to Gods Wor∣ship, we doe not now here speake of the Quando, whether Natures Law doth command to take the first Time of waking, and the last Time before sleep, for solemne Worship (that may be considered afterward) But we say that these two are distinct and observable revolutions of Time in every Day: And so each of them affording a remarkable possibility of Worshipping God: The Law of Nature (upon the former grounds of Gods being our happinesse, and the Soveraigne Lord of all our Time) cannot but determine both those Times to make a Conclusive determination of the Frequency (if any such may be made) or at least an Initiall determination; that is, so often at least as twice in every Day, once in the morning, and once

toward night, the Law of Nature doth determine for solemne Wor∣ship to every man. This we meane of such Dayes as we call wor∣king Dayes, out of which Natures Law determines twice every such Day, to tender some solemne Worship to God; As well as it doth the whole of one Day (in a mans life) as we discoursed before; of which Day or any such Dayes, we speake not in this Argument; Because though the particular Duties are divers, on such a Day and some to be repeated twice, or oftener, as prayer; Yet this in the whole is counted but once, one Continuance, because no worldly thing, unlesse by reason of present necessity (for which a reservation is made) may come in, and interrupt the Continuance at all. But now therefore when we speake of twice a Day, we speake of those Dayes which are mainly for worldly businesses: that even notwith∣standing that they are so by Gods allowance and appointment,* 1.39 (whe∣ther in Nature or Scripture,) yet the Law of Nature doth determine, a double Frequency of Religious services, every such Day, of every mans life. Only we say not, that any Continuance is strictly deter∣mined with this Frequency, that so long a man must continue at his devotions twice every Day. But that so oft, at least for the Fre∣quency, the Law of Nature commands, we thus in a word further make plaine.

* 1.40[If it be sinne against the Law of Nature not to worship God eve∣ry Day twice, then the Law of Nature determines to every man the Frequency of every Day twice. But it is a sinne against the Law of Nature not to Worship God every Day twice: Ergo.] The conse∣quence hath been confirmed by like Arguments. The Antecedent is also certainly thus made good. [That which is contrary to the acknowledgement of Gods being the Lord of all our Time, and our happinesse, is a sinne against the Law of Nature, but not to worship God every day twice, is contrary to those acknowledgements, Ergo.] The Major cannot be denied, and hath often been proved. The Minor is also infallible, because that acknowledgment, calls for as Frequent Worship of God as Nature can possibly point out, and possibly give to God: But we have already shewed how Nature doth point out clearly, and distinctly two Revolutions of Time every Day, and that it is infallibly possible to apply both of them to give God some Worship, at least in a short Continuance, as a minute, or halfe a minute together. Therefore not to give God so oft some Worship,

is against that acknowledgement, and so a sin against the Law of Na∣ture, w^ch also it is more then probable, God meant to teach his peo∣ple, by the appointment of the daily morning and evening Sacrifice.

And this Frequency of twice every Day for some solemne Wor∣ship of God, though it primarily respect Solitary Worship,* 1.41 which is (as we said in a former Chapter) the most Essentially and Properly Morall-Naturall solemne Worship, and Perpetually necessary, as being perpetually possible; for even while a man is in the midst of a crowde, it is possible for him, to present to God such solitary and secret Worship as we have described to be solemne, even the whole man being intent on no other thing for that while, how short so e∣ver the Continuance prove: So that we cannot possibly conceive what can hinder a man (and so what can excuse him) from such ten∣der of some solemne Worship to God solitary and single by himself twice every Day, Namely between morning and noon, and between noon and his sleeping at night: Yet withall,* 1.42 we wish all those that have, or may have company to joyn with them in Family Worship, to consider seriously between God and their consciences, whether the forementioned grounds for solemne family Worship, be so far forth also Morall-Naturall, as it is possible to be performed with any conveniency; and then the Argument but even now mentioned, laid together; will not also evince it to be Morall-Naturall, for such to performe solemne family worship, as often, namely twice a Day, once in the morning, or toward noon, and once in the eve∣ning, or at night. We are very sensible, That this will be a very harsh pill for many Readers to swallow: familie Duties being so exceedingly neglected, and even disputed against by very many, as no where commanded in Scripture. Therefore we only propound it againe to all consciences to weigh in sobriety, what just hinderances they can have, and so what excuses they can possibly plead, which God will accept of, if they tender him not such Worship so often, they and all their families ordinarily? And whether a quarter of an houre, or halfe a quarter at a Time, can be refused by any, but minds forgetfull of the Soveraignty of God; and the obligation they owe to Him for His Protection and Blessing Night and Day, preser∣ving from dangers, and prospering endeavours; and the dependance they have upon Him continually, without whom, sinne and misery will at all seiasons seze upon them; and againe forgetfull, that their

Spirituall Happinesse lies in Him, conversing with Him, and pursu∣ing, and enjoying His Favour? And then we suppose, the issue of their religious and conscientious thoughts will be no other; then that rather more and oftener, then seldomer and lesse, is due to God and necessary for them and their families for their owne good, of soule and body, spirituall, and even temporall; namely, to secure a blessing upon themselves every way Daily.

* 1.43But to returne to our Question, whether thus often by a Conclu∣sive Determination of the Frequencie for Solemne Worship, and that the Law of Nature doth require no oftner then twice a Day? Besides, that if that be good which we have but now discoursed, of twice required for solitary Worship, and twice for family Worship also, we have already gotten to four times a day, instead of twice; we add yet further, that we cannot absolutely rest here for a certain, definite and determinate number, or Frequency. For if we speake still Practically (as we must in matter of Religion) These determi∣nations of twice (or foure Times) every Day will not infallibly satisfie the Law of Nature: Nor indeed any other number of Fre∣quency that can be named. And so in a word we say, [That the Law of nature cannot possibly make a Conclusive determination of the Frequency of Time, considered simply, for Gods VVorship;] that is, That so often should be peremptorily necessary for all men, and no oftener; and so that so often should be sufficient for all men generally considered,* 1.44 although some particulars might be yet obliged to some what oftener. The reason hereof is plainly this, That Pra∣ctically it is possible to observe a revolution of Time wherein we may, if we have hearts to it, set our selves to Worship God even solemnely, as oft as our minds cease from being taken up wholly with any worldly businesse, and that such businesse will by any means admit an interruption of a minute, or halfe a minute, to lift up the soule to God in Prayer or Prayses; and this may possibly be manifold Times in a Day (even innumerable before hand:) And now the Law of Nature, from those often mentioned (and ever to be thought on) acknowledgements of Gods being our Soveraigne Lord, and of all our Time, and our happinesse; and so to be infinite∣ly preferred before our selves and all our worldly businesses, will be constantly calling upon us in all those Revolutions of Time, to ••ender to Him some Worship, how short soever. And from this,

no consideration of Gods (not only dispensation, but) command, to imploy our selves in worldly callings, and performe such worldly businesses as are necessary accordingly; can be pretended to be a suffi∣cient discharge, absolutely, and alwayes. For we have before proved, in the Chapter of Solemn Worship, and it is not denied by any that we know, [That it is oftentimes a Duty, (which we now say, is according to the Law of Nature) not only in the midst of Worldly bu∣sinesses to tender some Ejaculatory Worship to God, namely, Prayers and Praises; But even upon sundry occasions, to interrupt for a little while our Worldly businesses wholly, to pray to Him, and praise Him somewhat solemnly.] Therefore we say againe, that these occasions being impossible to be numbred before-hand, for any one man, (and much lesse for all generally) there can be no certain Conclusive Determination of the Frequencie, by the Law of Nature; that just so often, and no oftner, should be necessary for solemn worshipping of God by all men.

And now from this we go on to our third Question propounded,* 1.45 concerning the joyning of these two Respects of Time, the Continu∣ance and Frequencie, both in one Conclusive Determination: that is, [Whether the Law of Nature can possibly make a Conclusive De∣termination of both these Respects of Continuance and Frequencie jointly, and so doe make up the chiefe solemne Time for Worship? And if not, yet whether the Light of Nature will not then tell us, that there must be such a Determination necessarily made for Religion? and what conditions and qualifications it must have? And so conse∣quently, where we are to seeke it, and may be like, or certaine to finde it.

In answer whereunto,* 1.46 we have in the first branch of this Que∣stion, (though it be so but in a few points besides, about the main matters in the whole Argument) our Anti-Sabbatarians full and constant agreement with us; Namely, in resolution of this Inquirie, in the Conclusion, (though not altogether in the Argument proving it:) [That the Law of Nature doth not make any such Conclusive Determination of both the Respects of Time, the Continuance and Frequencie jointly, for Gods worship.] So we suppose, that it doth not, nor cannot: and so they say the same in sense, with much earnestnesse; in as much as they make it their principall argument against the fourth Commandements being Morall for one Day in

seven; because (say they) the Law of Nature doth not command any such thing. Which Argument of theirs, as appliable against the Moralitie of one Day in seven, though we deny the Consequence of, (as taking Morall to be that which is Ʋniversall and Perpetu∣all, though it be not of the Law of Nature; whereas they by Mo∣rall will only understand Morall-Naturall, as we have shewed in the first Chapter) Yet we take hold of the Antecedent, [That the Law of Nature doth not command any such thing:] neither the Determinate Proportion of Continuance in such a Frequencie, nor any other; that is, not distinctly, strictly, and conclusively. And that they not hereafter recede from it, we will make bold with the Readers patience, to prove it our selves also, upon our own grounds; that so, hoping to build very considerably upon it by and by, we may not lay the weight of our fabrick, in any matter of importance, meerly upon their grants (as we said but a while agoe) or build, as it were, upon another mans foundation. Thus therefore we argue—

* 1.47[If man, by the light of Nature, cannot judge any Continu∣ance, and Frequencie of Time jointly, to be sufficient to be bestowed in Gods worship, unlesse it be the whole of a mans Time, that is, the whole Continuance of every Day; then the Law of Nature doth not make any such Conclusive Determination of the Continuance and Frequencie of Time joyntly, for the worship of God. But man, by the Light of Nature is not able to judge any Continuance and Frequen∣cie of Time jointly determined to be sufficient to be bestowed in Gods worship, unlesse it be the whole of a mans Time, that is, the whole Continuance of every Day. Ergo.] The Consequence is cer∣tain: 1. From the description of such a Conclusive Determination, formerly given; Namely, that as it requires strictly so much, so oft, and so oft so much as is exprest: so it requires not any more so oft, nor so much any oftner, then is exprest. 2. From the Light of Na∣ture, being the ground of the Law of Nature: and so the Law of Nature requires no greater proportion of Continuance and Frequen∣cie jointly, then the Light of Naaure must needs judge is sufficient: For if it judge that unsufficient, then the Law of Nature accordingly straight would require more, and oftner. And so the Conclusive Determination is not made, till the Light of Nature have judged the proportion sufficient; and that being not to be done, there

is no such Determination made by the Law of Nature.

The Antecedent is easily proved, by appealing to the former prin∣ciples of the Light and Law of Nature: Of Gods being the Sove∣raigne Lord of us, and all our Time, and our happinesse. For what can be said to satisfie these principles, and to argue that sufficient Time is given to God, unlesse He have all? Where all that a man hath is due to another; that debt is not satisfied, neither can it be judged to be satisfied, unlesse all be tendred to him. Also where a mans whole hap∣pinesse lies, lesse then all his time cannot be judged sufficient to be im∣ployed toward that; for what can be pretended to draw a man a∣way from his happinesse, when all that a man doth is but toward that? The light of Nature then cannot judge lesse then all a mans Time to be sufficient to be given to God, and bestowed in waiting up∣on Him, and conversing with Him.

If it be said that the light of Nature will tell every man,* 1.48 that he cannot live, if he devote all his Time to waite upon God solemnly.

We answer, 1. This will infer no more, then that the Law of Na∣ture upon that ground, makes a Reservation for Naturall necessities of sleep and eating, and such like, and so providing necessaries meerly for preservation of a mans bodily life; and still calls for all the rest of the Time.

2. That it being altogether uncertaine, by any rules, or principles of the light of Nature, how much Time is altogether absolutely ne∣cessary for those naturall necessities of the body, it helps to make it impossible for a man, by the light of Nature to say, that such Con∣tinuance and Frequency of Time (whatsoever can be supposed) is sufficient for God: For if Nature can give more, this is not suffici∣ent: and it is still uncertaine whether Nature can give more, or else it will be uncertaine whether Nature can give so much, leaving room for those Naturall necessities of the body. We conclude then, that the Law of Nature neither doth, nor can Determine the necessary suf∣ficient chiefe Time, for Continuance and Frequency jointly. And so that we are so far from Asserting, That the Law of Nature Deter∣mines us to one in seven (or that one day in seven according to the fourth Commandment is Morall-Naturall) as the sufficient Time conclusively determined for Religion, That we say the Law of Na∣ture would rather command more often a day, or more then that propor∣tion of fourteen, or sixteen hours of a weeke; and call for one day of

every six or five, or four, or three, or each other day; or half, or more of every day: But indeed none of all this certainly or conclusively; because (as we said) the light of Nature can in no wise Determine, how much is sufficient for Religion, or how much worldly necessi∣ties can possibly admit. Our Antisabbatarian-Adversaries therefore may hereafter spare their Arguments, whereby they labour to prove the fourth Commandement for one day in seven, not to be Morall-Naturall. For we also avouch it, and have helped to prove it, though little to their advantage (as we suppose) as we shall shew them anon.

* 1.49We passe then to the second branch of our Inquiry about this chief Time, and a conclusive Determination of it: Of a necessary and sufficient Continuance and Frequency jointly [Whether the light of Nature will not tell us that, There must be necessarily such a Determi∣nation made for Religion? and what conditions and qualifications it must have?* 1.50] Now here again, if our adversaries authority were suffi∣cient to satisfie consciences; or that we durst trust them, that they would be constant to their noted Assertions; we might save the labour of proving generally, that there must be such a Determination of a sufficient Time. Forasmuch as it is very frequent with them, To make this the Morality, and the whole Morality of the fourth Commandment: To require a sufficient Time for Solemne Worship: A set regulated, stinted, sufficient Time, say they every where, is of the Law of Nature, and Morall-Naturall, for all men. But these con∣fessions or professions of theirs, do in no wise satisfie us, so as to rest upon them simply; and that for divers reasons: 1. Because they are not constant to them, but in stead of this they as often make the Morality to be only Publike Worship, (which they only call Solemne Worship) and then the Time is required only by consequence, and as a sequell of a Morality, wherein Place is as much Morall, as Time; and accordingly so they usually Assert Time and Place to be equall circumstances in Religion: And yet they do not usually speak out, concerning Place [That a set, stinted, regulated place should be Mo∣rall-Naturall.] And much lesse do they, or indeed can they say any thing of the Sufficiency of Place toward Religion, as of Time they do and must. Therefore their inconstancy makes us, that we dare put no weight upon their acknowledgement. 2. Because though in talk∣ing of the sufficiency of this Time, they sometimes speak Rationally

concerning the Frequency, and

[That lesse Frequent then the Jewes had, we Christians must not have our solemne Times]

(Though to this also they are not constant neither, for sometimes they seeme to argue for more often, as one in six or five, and ano∣ther Time, they reason, that one in seven is not more necessary by the Law of Nature, then one in eight or ten, of both which more hereafter:) Yet we cannot observe that they offer to speake any thing distinctly about the sufficiency of the Continuance to be de∣termined, no not for the publike worship: But leave it all uncertain∣ly to the Churches determinations. The Historian, he seems to ap∣prove most of those Churches that have it only in the forenoone. The Author of Sunday no Sabbath, speakes some what, only of two houres in the whole. Others also keepe aloofe from any clear expression of themselves about this sufficiency for the Continuance; which yet is the Principall controversie of all the dispute; and for the sake of which all the other disputes are started by the Antisabbata∣rians, as we have formerly noted, and which we desire much may be remembred. 3. Because also, though some of them seeme now and then, as if they would gratifie us with a little proportion also of Continuance for private Duties, and so improving of the publike by meditating and conferring of those things they have been pub∣likely conversant in, afterward for their benefit; Yet this is so sel∣dome, and so faintly and fearfully (least they should endanger their whole Cause, with being too liberall in their grants, as in very deed they doe for all that, if they would but hold to them, as we hope to shew them in due Time;) and the thing is of such importance, that we must be faine to trust to our owne Proofes and Arguments for every thing; laying as strong foundations as we can, all the way we goe; and particularly in this matter of a sufficient Time necessarily to be determined: which is one of the maine corner Stones, upon which the weight of our whole Fabricke must rest and be setled. But part hereof we have already said in the foregoing Chapter about a generall Necessity of determination for Religion, particularly the profitablenesse of such a determination: Unto which now we adde what more properly inferres the necessity of it.* 1.51

And here, that we may be the better understood, and may pro∣ceed more convincingly; we will first state our Assertion, and set downe the qualifications and conditions which this Conclusive de∣termination

of both the Continuance and Frequency of Time joyntly must have; (as we suppose) and so the Nature of this chiefe Time necessary and sufficient for all men ordinarily; and then we shall labour to prove it both generally, and particularly according to those conditions exprest. 1. Then we say, It must be of so large Conti∣nuance; as to afford Time, not only for publike Worship, but also for family Worship, and solitary Worship too; and so the determination must not only allow liberty to the willing so to imploy the whole Continuance, in all the varieties of these, and all the while in one or other of them (always excepting, as before, Necessary Reservations, wherein yet God and the soule are still to have as great a share as may be, namely at meals and the like) But also necessitate every one so to doe; which is the primary end of a determination or command about Time, specially strict and Conclusive, as hath been shewed.

2. The Proportion in the whole, of the Continuance and Frequen∣cy joyned, is to be but so large, as that it may be demonstrated; that with lesse, God is not sufficiently honoured, nor the good of mens souls sufficiently secured and advanced; and so that such a proportion in the whole is infallibly necessary to Religion: As also that that Pro∣portion may undeniably be spared ordinarily from worldly businesses by all mankind; (with admission still of reservation,) and so no sober conscience, even though somewhat unwilling to spend so much Time upon Religion, can reasonably deny it to be necessary; or challenge it to be too injurious to necessary worldly businesses.

3. That the distribution of that whole proportion, between the Con∣tinuance and the Frequency, be so wisely ordered; as that there may be a certainty, that mens worldly businesses be not unsufferably disap∣pointed, by too great Frequency, how short soever the Continuance be, w^ch yet must have space (as is said above) for Worship, not only pub∣like, but domesticke, and even solitary. Whereunto is to be also added, That the authority or at least the wisedome of the distributer and determiner, be so undeniable in the case, as that hereby againe the un∣willing (either in regard of themselves or theirs) be necessitated to yeeld to such determination and distribution, as necessary (or most fit, which in practickes is all one with necessary, upon the supposi∣tion,) and the willing be able to plead it for themselves, and theirs also, against all disputers and gainsayers.

4. That the whole proportion, and the distribution of it, betweene

the Continuance and Frequency, be so largely and wisely determined, as that it may be certainly sufficient (namely for the chiefe Time) ordinarily for all men; and that in three regards. 1. of Gods accep∣tation, that he is pleased with such a proportion and such a distri∣bution of it, and would not have more (ordinarily of all men) for the generall proportion, nor that otherwise distributed. 2. Of the soules benefit withall, in necessary knowledge, and for spirituall af∣fection, to the attainment of Salvation. 3. Of a consciences security, which may be apt to doubt, either whether the proportion be suffi∣cient in regard either of Gods acceptation, or the soules Good; or whether it be sufficiently and rightly distributed betweene the Con∣tinuance and Frequency, so as to satisfie those ends of it.

5. It must ever be remembred that this is but a Conclusive deter∣mination, and not Exclusive; and so though this be the chiefe Time (and sufficient as such a Time) yet not the only Time determined; by God, who by the Law of Nature (and insinuation also of the word) hath besides determined the Frequency of twice a Day, at least, (of the working Dayes) both for domesticke Worship, and solitary Worship; and by His providence doth still now and then determine to this or that Nation, or Church, or Family, or Person, a Day of Fasting and Humiliation or Thanksgiving extraordinari∣ly; and besides allowes them liberty to determine to themselves (and theirs) some other Times, as also to imploy some voluntarily, so farre forth as may, and will stand with their worldly necessary callings, and that they doe not impose or observe them as equally necessary with those of Gods owne determination. We say then the sufficiency of this Time we now dispute of, is not absolute, but for such a kind of Time, for the chiefe Time, or which fully includes the whole Nature of it, for the necessary and ordinarily sufficient chiefe solemne Time of Worship for all men. All other Time being either 1. Lesse necessary, as all Times, meerly of mans appoint∣ment, or 2. Lesse ordinary, as the extraordinary Dayes of humilia∣tion, or thanksgiving, which Gods providence may sometime de∣termine: or 3. Lesse solemne, as the Daily Frequencies determined by the Law of Nature, which have no determination of any Con∣tinuance expresse with them; and 4. Finally all also together, are lesse chiefe and sufficient; because this is to have the chiefe strength both of Continuance and Frequencie joyntly, to such a sufficiency,

as is before exprest. Which we desire may be remembred; as well to distinguish this Time, from all other Times: as also that to spare unnecessary repetitions we may be allowed to call this Time, the necessary and sufficient Time; or the ordinary sufficient Time; or barely the sufficient Time, or the chiefe Time of Worship; and may not be mistaken in these expressions; but understood, as we have here delivered our selves.

* 1.52Now for the proofe generally, of the necessity of the determinati∣on of such a chiefe Time for Religion, we propound this one maine and Generall Argument: [That without which Religion cannot certainly stand among all men, is necessary to be determined for all men: But without such a chiefe Time determined for solemne Wor∣ship, Religion cannot certainly stand among all men. Ergo, Such a chiefe Time for solemne Worship is necessary to be determined for all men.]

The Major needs little proofe to any conscience, For as Religi∣on is necessary to all men, So must needs be the meanes and helps, without which it cannot stand among all men. The meanes and the end so farre as they are conjoyned, are equally necessary in Naturall and Theologicall reason. So that among whomsoever of mankind, Religion cannot stand without such a chiefe Time determined; It is all one to leave them without such a Time, and to leave them with∣out Religion. As then no man is left without a necessity of being Re∣ligious, so no man is left without a necessity of a chiefe Time to be determined.

The Minor, before we offer to prove it, we crave leave to explain and cleare two expressions in it. One is the Word (certainely;) The other the phrase (Among all Men.) 1. By the Word Certainly, we mean according to the certainty of ordinary means and helpes; Among which we affirme such a determination of such a sufficient Time to be; not denying but extraordinarily, and by a singular grace and blessing of God, a man may attaine to Salvation, though he never observed or never heard of such a Time determined. God can plant Religion, how and in whom He pleases, and preserve it without ordinary meanes if He see good: But we can see no cer∣tainty ordinarily, how mankind should preserve Religion in their soules, without such a determination of Time for it, and a sutable observation of it, with as much care and conscience, as other ordi∣nances

and meanes, and helpes of Religion. 2. By the phrase, A∣mong all men, we meane, that the greatest part of mankind cannot maintaine Religion in their soules, without such a determination of a sufficient Time for it; such namely, as have a constant and full im∣ployment in a worldly calling, whether inferiors (specially) or even superiours and Governours of families, or of Townes, or Coun∣tries and Commonwealths: Religion cannot (Certainly, that is, Ordinarily) stand among them, who are farre the greatest part of minkind, without a sufficient Time determined and conscionably ob∣served. Though we grant, that among some of mankind, who have no great businesse in worldly imployments, but have leisure much, even every Day, ordinarily, to bestow divers houres upon Religion, Gods Worship and their soules good, and to Frequent the pub∣like Worship where ever it is neer them: Such might perhaps keepe up Religion in their consciences, though they were not under (or did not know themselves to be under) any such determination of a sufficient Time necessary to be observed for Religion. As also more specially, those whose callings, and particular imployments are properly within the sphere of Religion, as Divines and Ministers of the Word of God, may much more easily be Religious in their owne Persons, by their dayly and continuall imployment in the stu∣dy, Meditation, Writing, and Speaking of Matters of Religion, even though they should have no sufficient Time solemne determined to them with others (that they knew of and did owne,) but only the Times of the Publike exercises of their Ministery, which we say, and shall prove anon, is greatly unsufficient for the generall of mankind.

And this very thing we are perswaded hath been an occasion,* 1.53 whereby, at least in part, sundry Divines, even of prime note, in the Reformed Churches abroad, who have spoken and written (seem∣ingly at least) over-injuriously against the fourth Commandement, injoining perpetually one whole Day of seven to be imployed meerly for Religion; have been deceived in the point of the Necessity of the Perpetuity of the Commandement in that sense; and have spoken so much of making every Day a Sabbath, and so keeping a continu∣all Sabbath: because themselves did so very much, by the advan∣tage, and even necessity of their Callings, being spirituall, and in the road of Religion, and their minds withall full of zeale and religious

affections. And thus we are the more inclined to believe, because the very same Divines, when they think of other men, speak very fairly toward the Perpetuity of a seventh day Sabbath, as necessary for all men: As may be seen, among others, by that one place of him, who is esteemed the chiefest of the Disputers against it, of Mr. Calvin, we meane, in his Commentary upon Genesis 2.3. who thus speakes:* 1.54

[That Blessing is nothing but a solemn Consecration, whereby God challenges to Himselfe the cares and imployments of Man.]

And afterward,

[To supply the de∣fects of Daily Meditation, every se∣venth Day was peculiarly chosen: First, GOD rested, and then He bles∣sed this rest, that it might be holy a∣mong Men, in all ages: He dedicated every seventh Day to rest, that His example might be a perpetuall rule.]

And again,

[This Vocation is sacred, which takes men off from Worldly impediments, to give themselves wholly to GOD.]

And yet further,

[VVe must know, that this is the common exercise, not of one Age or People only, but of all Mankinde.]

And finally, after he had mentioned an∣other end afterward added to the Sab∣bath under the Law to the Jews, namely typicall of Christ; he remarkably con∣cludes with these words:

[That the Sabbath did figure that, (sc. our Mortification) it was temporary: But that it was given to Men from the beginning, that they should exercise themselves in the VVorship of GOD, worthily it ought to endure to the VVorlds end.]

Thus he. Than which (and so the whole of the matter in that place) nothing can be spoken more judiciously, or more Orthodoxly. But other where, he, and others, (forgetting, we believe, the necessary Worldly businesses of other men) seem to speak, as it besides a time for Publike Worship, there were no other Sab∣bath

now, but a continuall every-dayes Sabbath; It being (as we said) very much so with themselves; and so they not finding a spe∣ciall need of a seventh Day wholly to be a Sabbath, in regard of themselves, spake more unwarily of the Commandement, than, we are perswaded, they would now have done, if they had lived in our Time, and seen their own, and other people, undone by prophanati∣ons of it. (VVhich hath made also divers Divines of those Parts, to speak more fully for the fourth Commandement of late, then for∣merly; as we shall note hereafter.) But this by the way, and in a kind of digression, not unusefull, we hope. And so having cleared our meaning in the Minor of our Argument, we come to prove it, Namely, [That without a Chiefe Time determined sufficiently for Solemn Worship, Religion cannot certainly stand among all men.] Thus we further argue:

[If without a sufficient Time determined, both for Continuance,* 1.55 and Frequencie jointly, no sufficient Time will be generally observed among Mankind, for Religion: Then, without such a Time determi∣ned, Religion cannot certainly stand among all Mankind. But with∣out such a sufficient Time determined, no sufficient Time will be ge∣nerally observed. Ergo, Without such a sufficient Time determined, Religion cannot certainly stand among all Mankind.] The Conse∣quence of this Argument may be undeniably made good, by the con∣sideration, that without a sufficient Time observed for Religion, Men who are borne void of the knowledge of God, and unapt enough to learne it, will never attaine a sufficiencie of knowledge for the ho∣nouring of God in their hearts and lives, and saving their own souls: Nor is it imaginable, that they can possibly come to such knowledge, either by the Continuance of one whole Day once in their lives, (of which we disputed before) or by the addition of a few Minutes, twice, or thrice, or four times every Day, by snatches and sudden fits. Mans nature is too froward, too much corrupted, to learn the mystery of heaven and salvation so by the by; as experience superabundantly proclaimes, even where there is a great deale more Time then so allotted to it, and observed for it. Also, 2. without such a sufficient Time observed for Religion, The great duty of love to God, which is the fundamentall affection, and even the summe of all Piety, can never, in an ordinary course, be attained, or preserved, or exercised and exprest. Men are as averse from Gods love, as ignorant in the

knowledge of Him: And even though they have a knowledge of the Doctrine of God, (as many have, not only competently, but even eminently, by having been trained up to it, and having spent much time upon it, from their youth up) yet they may be Atheists in re∣gard of affection, and wholly devoid of all love to God. And there is no ordinary meanes to work their hearts to such a holy love, but by their being busied a convenient space of Time, and that frequently, in the services of God, hearing of Him, and meditating of Him, and the like; whereby they may come to be convinced of the reality and certainty of those divine truths which they have learned to know, and see a necessity of loving and imbracing them, and God in them, above all. Acquaintance breeds love, between those that were strangers: So doth acquaintance with God, by the observation of sufficient convenient times of attendance upon His Ordinances. Also, if in any, some beginning of love and affection be bred, there is no preserving of it from decay, but by frequent and conveniently continued intercourses and converses in holy duties. Any man, that disuses these, or curtals the Times of them, will, and doth find in himselfe, (if he consider himselfe at all) a sensible coldnesse, and a strangenesse grow upon him, to the utter endangering of all the love of God in his soule, which in the mean time the World in generall, and particular Creatures, which have encroached upon his Times, have stollen also away even all the love from God; which can never be regained, unlesse by renewing (even with enlargement oftentimes) the former Continuances and Frequencies of Times ob∣served for Religion and Devotion. Withall there is not any so kindly or proper an expression or exercise of love to God any other way, as this of observing convenient Times of Continuance and Frequencie in spirituall converses with Him. Love, where there is not a violent detention from the object, or party loved, admits not a forbearance of attendance long, neither can it content it selfe with sudden snatches; a word or two, and away; a secret whisper, and no more: But though it is glad of these occasionally, and, as it were, by way of overplus to solemn converses; yet cannot be satis∣fied upon those termes; but must, and will observe just Continu∣ances, and those frequently, so as to make up a convenient sufficiencie of Times; and where this is not, there is no generall and ordinary way for men to exercise and expresse any love to God: But the love, and

all the main exercise and expressions of it, will goe away after the World, pleasures, friends, honours, riches, as they that wallow up all the Time, in a manner. And upon this, the VVorld is so univer∣sally and perpetually a reall Comment, that it is needlesse to discourse further of it. The Consequence then of our Argument is sufficiently setled, That without a sufficient Time observed, Religion cannot cer∣tainly stand among all men.

The Antecedent,* 1.56 That [without a sufficient Time generally de∣termined for all men, no sufficient Time will be generally observed by all men] may also be certainly evinced from the discourse in the for∣mer Chapter of the Necessity of some Determination of Time for Religion, specially in reference to mens generall unwillingnesse to be conversant in duties of Religion; and the many interruptions of worldly businesses, seeming continually necessary, one day, and houre, and time after another, so as to leave no room at all for any consider∣able solemn worship of God (by men of full worldly imployments) unlesse there be an antecedent Determination of Time, necessitating them to lay aside such worldly businesses, to attend on God. And without this, not so much as an houre in a twelve-moneth, would many a man, even many thousands of men, neither be willing to attend upon God and his worship; nor even find leisure, through one businesse or other still following in the neck of another: And therefore much lesse would they else observe any tolerably sufficient Time for Continuance and Frequencie, without some Determinati∣on of it to them before-hand. Witnesse many mens totall and per∣petuall neglect of all Times of Devotion, which they are not fully convinced, that either God, or such Superiors among men, whom they dare not disobey in the particular, have infallibly determined unto them, and injoyned them to observe. Children, servants, pa∣rents, masters, men, women, young, old, great and small, manifest this more then enough, to them that have but any will to take notice of it. We conclude then our generall proofe of the Necessity of a sufficient Time to be determined for Religion, [That it is no lesse ne∣cessary for the generall of mankinde, in an ordinary course, then Re∣ligion it selfe.] And that, as without Religion, (we mean, Religious performances of holy duties first; and then, from the strength of them, a Religious Conversation in all matters) no honouring of God, nor no salvation for men: So without the observation of sufficient Times

for Continuance and Frequencie in duties of Solemne Worship, no Religion: and without the Determination of such sufficient Times, no Observation of them generally by all men. And therefore such Determination of them is unavoidably necessary for the generall of Mankind. Now for the particulars.

* 1.57The first is, that of this sufficient Time, (or these sufficient Times) of Continuance and Frequencie determined jointly, The Continuance must be so large, as to afford Time not only for Publike Worship, but for Family-Worship also, and likewise for Solitary Worship; and so, the Determination must command the Practice of each of these, as they are possible to be had, and the whole Continuance to be im∣ployed in one or other of them, excepting necessary Reservations, &c. This is a main and most important Point to be cleared. For as our Assertion is universally held by all that plead for the Morality of one whole Day in seven for a Sabbath, according to the Comman∣dement: So is it universally denied by all Anti-Sabbatarian Dispu∣ters, who wholy confine the sufficiency of the time to be determined, to the Publike Worship; even making the Publike Worship to be the very Morality and Substance of the fourth Commandement; and Time but as a circumstance of it, or adjunct; Necessary indeed, but only as it is necessary to any other businesse; and so someties they call their sufficient Time, but only the Sequele of a Morality. We confesse, some of them doe so far forget themselves for all this, as to let fall now and then a word toward Private Worship also, as part of the duty of the Day to be determined. But this is so seldome and so faintly, and is so contradicted by their own Tenets, that there is no trusting to their concession. But what we assert, must be pro∣ved as strongly as may be: And that done, there will be more done, then perhaps many Readers are yet aware of.* 1.58 But first we will be∣gin, even with that which they are so much for, the Publike Wor∣ship; for the sake of other Readers, of whom some perhaps may be apt to question even the necessity of Solemne Times to be determi∣ned in a constant Frequencie so much as for that, (the rather because of late we have heard the whisperings of some such opinion, among some Anabaptisticall and Antimonian spirits) with that then we begin, we say. And shall make use of our generall Argument before used, and apply it respectively to this and the other kinds of Wor∣ship. Thus then we argue:

[1. If Religion cannot certainly stand among all men, without a convenient space of Continuance frequently observed in publique VVorship: then a sufficient Time must necessarily be determined for all men, wherein they both may and must exercise themselves in pub∣lique VVorship. But Religion cannot certainly stand among all men without a convenient space of Continuance frequently ob∣served in Publique Worship. Ergo, A sufficient Time must neces∣sarily be determined for all men, wherein they both may, and must exercise themselves in Publique Worship.] For the clearing of this argument: By the words, Certainly, and among all men, we understand as before, Ordinarily, according to Gods usuall work∣ing in all sorts: and not as things may be by his extraordinary grace to some that can have no help from any publique ordinances, nor as some extraordinary persons may shift without them. Also by Pub∣lique VVorship, we understand, not that which is presented onely in a publique place, as in Churches, where there is publique and free liberty to serve God, without feare or danger of persecution: But such Worship as is tendred by an Assembly of Christians of di∣verse families, wherein some Minister or Ministers of God are imployed between God and His People, to dispense to them His Word and Sacraments, and present to Him their Prayers and Prai∣ses: in whatsoever place this be, in a Church, a private house, a field, a wood, a cave, a ship, or the like: So that the terme of Pub∣lique, relates to the persons, and not to the place, in this argument. The Consequence of which, is, we suppose, sufficiently confirmed before in the generall argument, in the necessity of using all ordained and possible meanes of advancing and preserving Religion among all men; and the necessity of such a Determination of such Times, as are necessary to be observed; by reason of mens unwillingnesse, and interruptions.

The Antecndent may certainly be evinced, by Gods frequent and earnest charges to His Ministers to preach His VVord, and be instant in season and out of season: and to His people, to assemble themselves together, not forsaking the practice of it, (as the manner of some was) and to be swift to heare, and not to despise Prophe∣cying; telling them, that Faith is begotten (ordinarily) not with∣out hearing, and that of a Preacher sent of God, for such publike service; and that they are blest, that wait at the gates of VVisdoms

house, and at the posts of her doores, and the like. All which shew, that it concernes the Honour of God, in such a sort to have His people assemble themselves to worship Him, particularly by hear∣ing of His VVord preached to them; and accordingly by Prayer:, and administration of the Sacraments. Neither is God sufficiently honoured by such persons, as having opportunity of joyning in His Worship in this sort publikely with others, restraine themselves constantly within their own families, upon what pretence soever. But the necessity of this is yet more cleare, from the consideration of the good of mens soules, which doe extremely stand in need of it. In the most families all the world over, the abilities of private Chri∣stians (even of governours of families) are not such, as will ordi∣narily suffice to build up themselves and their families in the faith and feare of God, without the help of a constant publike Mini∣stery. And by reason of their manifold worldly imployments and businesses, they have not leisure to apply themselves much and often to study the Scriptures, and matters of Religion and Con∣science, no not for themselves sufficiently, and much lesse for o∣thers; and so cannot but be ignorant of many things, and mistake and mis-understand many others even of speciall importance for Gods honour, and their own and others salvation; which againe calls for as necessary, their attendance upon a Publike Ministery, whose gifts and studies are distilled for their benefit, and whose Sermons cleare truths, and urge practice of duties, and avoidance of sins; and present comforts to them, with much more evidence and strength of Divine reason, then they could of themselves have lighted upon, or by any private helpe usually have attained unto. And this hath been so universally acknowledged by all Christians, in all Ages and Countries, that where there hath been any number of them neer one another, they have had their Church-Assemblies, or Publike VVorship, though forced to be in private houses, and even in fields, and woods, and caves; and to observe the times in the nights, or in the morning before day, to avoid the rage of Per∣secutours, as much as might be: and yet chusing rather to hazard the exposing their bodies and bodily substance to their fury, if they were surprized, (as sometimes they were) then to neglect such a joint serving of God, and hazard their soules for want of such pub∣like ordinances and meanes of Grace. Adde hereunto the contrary

experience in our Kingdome and Nation; that where any, (as too many in divers places) whether poore or rich, servants or others, upon any considerations whatsoever, doe usually neglect the pub∣like assemblies, and so come to no Church, nor publike Ordinances ordinarily, they are either grossely ignorant, or profane, or both: in a word, at the best, but civill Atheists, devoid of any true sense of Religion, or regard of God, or their soules. And so we suppose the first branch concerning Publike Worship, is sufficiently con∣firmed, That the ordinary solemne Time for all men must extend to that, and determine a convenient Continuance for that: But not for that alone, but for domestique and family-worship also;

Which is our second branch, now to be confirmed,* 1.59 That the sufficient Time must be of so large Continuance, as to extend also to that, and require men that live in Families where they have others to joyne with them in the VVorship, to tender such conjoyned VVor∣ship, (besides the Publike) in their severall Families respectively.

To prove this, we resume againe our former Argument in this manner.

[If Religion cannot certainly stand among all men, without a convenient space of Continuance frequently observed for Family Worship, over and above the Publike Worship, Then the chiefe So∣lemne Time of Worship is not sufficiently determined for all men, un∣lesse the Continuance of it, be so largely extented, as to require Fa∣mily Worship over and above the publike. But Religion cannot cer∣tainly stand among all men, without a convenient space of Con∣tinuance frequently observed for Family Worship, over above the Publike. Ergo, The chiefe Solemne Time of Worship, is not sufficiently determined for all men, unlesse the Continuance be so largely extended as to require Family Worship, over and above the Publike.] The Consequence of this Argument is partly confir∣med before; There needs only this to be added for the clearing of the Necessity of the Determination of such Time, to the obser∣vation of it: That otherwise, 1. Men and Women of other Fa∣milies, would interrupt those that were willing to tender such Fa∣mily Worship, oftentimes by visits of respect and complement, and by coming to discourse with them about worldly businesses, bargaines, newes, or any thing; and they should not be able to avoyd their importunities many times: only a tie of a determinate

Time upon all sorts, may and will suffice to keepe or send away such unnecessary interruptours of Religious Services. 2. Cove∣tous or Prophane Governours would else never looke after their Fa∣milies at all, but let them worke or play, yea make them Worke, after the Publike Worship ended; Who yet may be awed to the contrary (as much as to any other Duty) by a certaine and cleare determination of Time to be imployed in Family Worship, as well as Publike. 3. Prophane Servants and inferiours will not be brought into order, to joyne in Family Duties, unlesse they con∣ceive the Time determined to them for it, at least, by their Superi∣ours. That Family Worship then may be observed, there must be Sufficient Time determined for it.

The Antecedent may be made good, partly by what wee dis∣coursed Chap. 6. about Family VVorship in Genenall, the Neces∣sity of it, for Gods Honour and the Good of Soules; and partly by the adding of a foure-fold Consideration briefely applyed to the case in hand. 1. Experience shewes, that in most Families, their worldly businesses are so many and pressing, that they have, (and can have) but short and scanty Times of Continuance on the or∣dinary working Dayes, for their joynt Family VVorship: Many pretend they cannot have any at all, for all their Families, and spe∣cially not twice a Day, according to what was discoursed before. Though this is but a worldly pretence, if it be meant ordinarily; and will hardly we doubt serve for an excuse, when God shall come to judge men for their worldly mindednesse, as well as others sinnes, and preferring the World, getting goods, and following pleasures and the like, before conversing with Him, and their own soules, and the soules of their Families. But however, this con∣firmes, that ordinarily such Times can be but scanty and short. Therefore there is the more need that upon the chiefe solemne Time, the extent of the Continuance be sufficient to afford a convenient space for Family VVorship over and above the Publike; and to take away all excuse of want of leisure from every one.

2. The need that all stand in to have their minds prepared, and put into frame for the Publike VVorship, calls for the same also. If men come rawly and rudely from worldly thoughts and busi∣nesses, into the Church and to the Publike Worship, they will be in a great deale of danger to take Gods Name in vaine in it, spe∣cially

at the beginning, and to lose a remarkable part of the bene∣fit of it, by the unpreparednesse of their minds; specially such as are of lesse knowledge and lesse affection towards godlinesse. And this cannot in reason be prevented any way so surely, as by some Fa∣mily Duties preparing every one for the Publike, and taking them off from worldlinesse and secular cogitations, and possessing them with an awe of the Duties they are going to performe more pub∣likely.

3. No lesse, but rather much more, the improvement of the Pub∣like VVorship necessarily calls for consequent Family VVorship; for memory and further affecting of every one, by Repetitions, and Prayers, and Conferences. Every one hath needs of this, the best memories and the most zealous hearts, how much more the weake in both respects; and if any be able and zealous, it is so much the more a necessary Duty in them to helpe others as much as may be. This also (we meane particularly repetitions) will quicken the at∣tentions of all sorts. Neither the servants, nor yet the Gover∣nours, will afford themselves leisure to sleepe, or gaze, or muse of other matters during the Publike VVorship; if the one must give account, and the other must be able to require it and take it, which he cannot, if he himselfe have not given good attention.

4. Finally, the need that most have to labour with their Fami∣lies to put more knowledge in them, then they have particular helpe for in the Publike Services of the Day: I meane the need of con∣tinuall catechising of them, (even beyond what is publikely done to those of their Family) makes up yet further the necessity of ha∣ving and observing sufficient Times for Family Duties of Wor∣ship, besides the publike, how long (or how well) soever con∣tinued.

And all this, is so confirmed by the unhappy experience of those Families, where this is not regarded, not observed, that considerati∣on of it is more necessary, then a prolixe discourse upon it. He that lookes advisedly upon such Families, shall see them come drop∣ping in, one after another, late to the Publike Worship; and when they are there, sleepe oftentimes, even in the morning, or other∣wise behave themselves so rudely, as a man may be assured, they neither honour God, nor benefit their Soules by such services; And after, even though they seemed to be attentive and observant, they

have learned little or nothing at all; oftentimes have forgotten the very Texts, and the Chapters or Psalmes that were read, and can tell nothing at all of what they might have learned; and if they could remember somewhat for the present, yet it is for want of whetting (as the originall word is Deut. 6. in the charge given to Govenours of Families toward their children, and so servants) for want of giving or taking account of it, for want of repetition and conference, all is lost, or most of it, and specially all affection is dul∣led and abated, which had a little edge perhaps by the Publike Or∣dinances: And this most of all, through the diversions of their minds as soone as the Publike Ordinances are ended, to sports and play, or to worldly worke and businesse; which must needs suc∣ceed, with the most, if they be not determined to Family Duties afterward. In a word, looke upon such Families, where the Lords Day is not observed by them within doores, in such divine exer∣cises of devotions before, and specially after, the Publike Wor∣ship; and there will be found in the most very little sence of Reli∣gion, of conscience toward God, or their owne Soules. So that we conclude this branch also, [That in as much as Religion cannot certainly stand among all men without Family VVorship, the chiefe solemne sufficient Time, must extend among all men to Family VVor∣ship over and above the publike, affording space for it, and requi∣ring that it be so imployed.] But this is not all yet.

* 1.60The third branch must be added, which concernes Solitary Worship, over and above both the other: The sufficient Time we say, must extend to that also, besides the conjoyned worship, publique, domesticall. To confirme this, our former argument will once more stand in stead, in this sort.

[If Religion cannot certainly stand among all man, without a convenient space of Continuance frequently observed for Solitary Worship by a mans self alone, over and above conjoyned Worship with others, then the chiefe solemne Time of Worship must necessarily be determined so largely for the Continuance, as that it may extend to Solitary Worship, besides conjoyned Worship. But Religion cannot certainly stand among all men, without a convenient space of Con∣tinuance frequently observed for Solitary Worship by a mans self alone, over and above conjoyned Worship with others. Ergo, The chiefe Solemne Time of Worship must necessarily be determined

so largely for the continuance, as that it may extend to Solitary Worship, besides conjoyned.] The Consequence of this argument, hath strength afforded it from the former confirmations of like Consequences. Yet may it admit this further descant, upon the necessity of the Times being determined, that it may be infallibly ob∣served: Namely, that here there is need of the most peremptory deter∣mination of all other: as well, 1. to prevent all unnecessary interrup∣tions, which yet, without this, every man is exceedingly lyable un∣to, and that from all sorts of persons, Superiours, Inferiours, Equals, within doores, and from abroad: they are liable to offer many in∣terruptions and interpose many hindrances, with their hands and even with their tongues, unlesse both be charmed by a sufficient determination: and every man and woman is liable to admit such interruptions, unnecessarily from others, unlesse they be themselves forbidden by the tye of such a Determination lying upon them, which even they may be able to pleade against the over-pressing importunity of such Interruptors. 2. Also to secure the perfor∣mance of such necessary Solitary Worship, against the generall un∣willingnesse that is in mens hearts against it of all other duties. And this nothing can possibly secure, but a peremptory Determina∣tion, awing the conscience, because of the secrecy of the duty, which no man is or can be witnesse to constantly, nor take steadi∣ly an account of; there must be therefore necessarily, a strict De∣termination of Time for such Solitary VVorship; or else infalli∣bly there will be none such constantly observed by the generallity of men.

The Antecedent, That there is a necessity of a frequent observa∣tion of a convenient Continuance for solitary VVorship, is proved not only from what was said of its being Morall-Naturall, Chap. 6. but by what was even now argued to evince the necessity of ob∣serving Family VVorship applyed to this; As 1. That experience shewes, most men, specially of the inferiour sort, servants and chil∣dren, and the poore that are faine to worke hard for their livings; and even superiours, if men of trade and well customed, or other∣wise if persons of businesse, All such have but little leisure on the working Dayes for any solemne solitary Worship. And upon that pretence, we doubt not, but divers Readers have been already grie∣ved, that we have seemed a while agoe to urge them to at least,

twice every Day, (though Daniel was a man of businesse enough, and yet he kept himselfe constantly to his three times a Day, and so did David too, Psal. 55.) Therefore there is unquestionably the more neede, that the chiefe solemne Time, should suffici∣ently determine a just space for this solitary Worship (besides con∣joyned▪) to supply somewhat those defects and take away all ex∣cuse of want of leisure, from every one. Thus Calvin in the place before cited

[To supply the defects of daily meditation,* 1.61 every Se∣venth Day was peculiarly chosen of God.]

2. A solitary prepa∣ration is needfull, both for the Family Worship, and for the Pub∣like Worship; and without this, neither are like to be reverently performed, or improved. A mans owne mind, is the only comman∣der of it selfe, and if it neglect it selfe by it selfe, others conjoyned helpes will worke little upon it. 3. But specially after the Publike, or Family Worship, or both (and so betweene whiles, if there be space betweene,) The improvement of the other, mainly, if not wholly, depends upon the solitary Worship a man (or woman) pre∣sents alone; in recalling, and working upon their owne soules, what they have been conversant in with others; by solitary Meditations and Prayers. No tongue or hand of another can reach their heart to apply home the necessary truths. Neither is it any time so suf∣ficiently done with others speaking, or even with ones owne spea∣king from God, or to God in conjoyned prayers (although so, of∣ten, a good beginning is made) but still there wants a further ap∣plication to more inward and particular cases, and more matters, a further preaching over (repeating over) to ones owne heart the Doctrines of Faith and Practise, and a further praying them over, out of ones owne inmost and secret thoughts powred forth before God. I adde, the more fully any one is affected by the Publike (or other conjoyned) Ordinances, the more they are (and will be) de∣sirous to carry those thoughts alone into the presence of God, and beg of Him to write and imprint them yet more firmely upon their hearts. So farre is the Publike Worship from discharging a man from solitary Worship, that we dare be bold to say (and appeale to all experienced consciences for the truth of it) that [That man, or woman, never throughly profited by that VVord read or preached, or other Ordinance of God in Publike, (or in a Family) which they did not care to thinke of by themselves alone, with the

first free leisure they could have] neither is there a better signe of a true profiting by the Ordinances of God, and the Worship of Him tendred with others, then the riveting the strength of them into the heart by solitary prayers and meditations, without delay.

4. There is also no soule, but if it be observant of it selfe, will find it selfe to have need of more knowledge, then the Publike Mi∣nistery, or any Family Devotions besides doe expresly offer to it; and need to be remembred of more things, then are in those per∣formances dilated upon; and so hath need of as much Time as may be, (and as its naturall spirits are able to hold out unto) to read the Scriptures, and other godly bookes; and to consider its own conscience, even in matters perhaps not named (or but named) in all the Ordinances that Day wherein they have joyned with others; and so to meditate, and read, and pray, and give thanks, concerning those things, for its necessary edification and comfort. In all which respects, when specially it can have but very little on the Working Dayes, it hath need of the more on the chiefe solemne Time, the ordinary Day for Gods worship, even the most large Con∣tinuance that Nature can afford to give.

5. Adde hereunto, That the Solitary Worship a man or woman tenders to God, is, in the nature of it, the most conscientious, and the most undoubtedly godly of all other; as having least of man, (if any thing at all, when it is inwardly performed, without using the voice) to recommend, encourage, or help it. It comes specially from the Spirit of God, and is carried on by the Spirit of God; and in it, if ever, is the soule in Heaven, while it is upon Earth.

6. Insomuch as a man may truly say, that it, of all the rest, is the best character of a Christian, or faithfull servant of God; A man may, for want of opportunity, be deprived of the society of others to joyn with him in publike or domestique devotions; and he may by sicknesse, or by lamenesse, or the like accidents, be de∣barred from going to the publike worship, and yet be never the lesse godly, if he supply those wants in personall and solitary devotions constantly: But without the practice of this, (as he hath Time and spirits) he cannot be a Christian, whether he frequent and use conjoyned services, or no.

7. Finally, because those conjoyned devotions are not certainly possible to all men, a great part of their lives; and may many

wayes be hindred from time to time; Therefore the sufficient chiefe Time doth first and originally respect the solitary worship, from which no man can be at any time hindred, being awake, and not in extremity of sicknesse or paine, which almost takes away all spirits and senses, unlesse by particular pressing necessities (which are the reservations often mentioned before) and which are many times short; and divers of them admit a great deale of freedome to renew such solitary worship, as tending a sick body, or a child, at home: And but secondarily takes in family-worship, as far as it is possible, (and it is possible to many, to whom publike conjoyned worship is not possible) and then in the third place, publike worship also, as far as it is likewise possible. And so all the three together are included (and to be included) within the extent of the Con∣tinuance of this chiefe solemne Time necessarily and ordinarily suf∣ficient for all men. And so we hope we have sufficiently and fully asserted the first Qualification and Condition formerly laid down concerning the Determination of this chiefe solemne Time we have in hand.

From which, before we passe to the next, let us but in a word remember the Reader to be thinke himselfe, whether the Continu∣ance that must be extended to all these various kinds of Worship, Solitary, Domestick, and Publike, for all the purposes mentioned in the grounds laid down about them; can be lesse then a whole Day, how seldome, or how often soever the Revolution be con∣cluded to be. And if so, then we beleeve we shall find an easier work then hath been imagined, to prove the perpetuall sanctity of one whole Day in seven, according to what we say is the substance of the fourth Commandement. But of that more hereafter.

* 1.62We proceed now to the second Condition or Qualification, that we have delivered about this necessary sufficient chiefe Time to be determined for all men: and that is, [That the proportion in the whole, of Continuance and Frequencie joyned, is to be no longer, then is certainly necessary for Gods honour, and the good of soules, and compatible with the necessary worldly callings of every one of mankinde:] that so it may be undoubtedly called, the Necessary Time for all men: (admitting still, even within it, Reservations for present Necessities interrupting) and that no sober Conscience, (however unwilling otherwise to spend such a proportion of Time

constantly in Religion, or to allow it to others) can reasonably deny it to be necessary for Religion, or challenge it as injurious to necessary worldly affaires.

In this Point we shall not have our Adversaries gainsaying us earnestly, though some of them have spoken sometimes,* 1.63 as though the greater part of all our Times were to be given to God in duties of Solemn and Religious worship. Witnesse one, whole words our margent refers to. VVhat he meant by it, we cannot,* 1.64 for our parts, tell. But we mean to assert no such thing absolutely, as the state of man is in this world; but the contrary, by reason of Gods indulgence of sixe Dayes, that is, the greatest part of them ordi∣narily, with reservations for some Solitary and Family-Worship, at least twice a Day, as we argued before, (and reason good, if God allow reservation for some worldly matters, constantly, out of His one Day, as for meat, and sleep, and for extraordinary occasi∣ons also; that there should be reservations for Religion, and His Honour, and the Good of Souls, in the six working Dayes, both or∣dinarily, and extraordinarily.) But now we are but in the way to prove that Indulgence of six Dayes for worldly matters, and De∣termination of one in seven for Religion: we say then, that the whole proportion (within the revolution of a VVeek of seven Dayes, or any other number of Dayes) is not to be so large, but by just proofe it may be demonstrated, that so large a proportion (and no lesse) is certainly necessary for all men.

And the proofe of this, in a word, is this,* 1.65 that hereby mens consciences will be awed with the Determination, as altogether uncontrolable, and their mouths will be stopped, that for shame, (if they have any shame in them) they will not dare to say, that the commandement is a heavy yoke, or a burden really grievous, who ever be the Determiner immediately, God or men, superiours, or ones own vow; And this, if any thing, will help mainly to secure the observation of it, by all, and among all; who else would be perpetually quarrelling and grumbling against it. And so what ever became of the Publique Worship, to which they might perhaps be ordinarily awed by the Magistrate, and the Family-Worship also, where the Governour were strict: Yet to be sure they would never be tyed to the performance of Solitary Worship; but reject it, as an unreasonable and intolerable imposition, and so much too of

either or both the other, as they durst for feare of men, Superiours and Neighbours. We know, that how little so ever be required, by the most undeniable Authority of God Himself, yet every one of mankind will not regard it: but this is yet greatly different, to reject a commandement out of meere prophanesse (as they do, any of the rest, and for which their consciences give them many nip now, and will gnaw upon them eternally, if they repent not,) and to reject it, as an unsufferable burden, which the Commandments of God now under the New Testament cannot justly be said to be. And so, what ever Time is pleaded for, as Gods Commandement now, we grant and assert, that the proportion of it, as we said, must appeare to be undeniable necessary. And accordingly, though in another place we shall more fully argue it, yet here we pro∣pound again to the Readers Conscience, this Question, [VVhether out of the proportion of seven dayes, which containe 168. Houres, the waking Time of one day, which is ordinarily with most men, but fourteen or sixteen houres, (or suppose it eighten or twenty, or even the whole twenty four) is too large a proportion for the chiefe solemne Time for all men, to attend the worship of God, and the good eternall of their own soules and others? And whether such a proportion, at least, is not necessary for all men, to imploy, and also compatible cer∣tainly with any worldly businesses?] We do not now argue, how it should be distributed between the Continuance and Frequency, (whether all the Continuance to be in one day, or two, or more; or every day to share alike) that we have already done Chap. 8. and shewed the whole proportion to be best all on one day; But we say, [Whether lesse then such a proportion in the whole, can be suf∣ficient for Gods Honour and the soules salvation, or this can be justly excepted against as unnecessary and injurious?] If sober Consciences put but this question home to their own soules; per∣haps they will yeeld us the whole cause, and dispute no further, though they have heretofore. But we go on to a third qualifica∣tion or condition of our sufficient Time to be determined for all men; that is:

* 1.663. That the distribution of the whole proportion between the Continuance and Frequencie, be so wisely ordered, as there be no unsufferable prejudice to mens worldly businesses by too short Con∣tinuance, and too great Frequencie; and that even the unwilling

may be forced to yeeld to the wisdom (together with the authority) of the determiner in it, and the willing be able to pleade for them∣selves and theirs also against all disputers and gainsayers, that it is necessary to observe this distribution, without variation or alte∣ration.

The necessity of this condition may appeare partly by what was said of the foregoing qualification, to acquit this chiefe solemne Time from all aspersion of intolerable burden; which would lye upon it among many, and even all, if it could not be shewed not to be prejudiciall beyond sufferance to mens worldly occasi∣ons by over great Frequencie, as well as by too great a proportion in the whole: otherwise they who conceived themselves so grieved by it, would make bold to reject it as no commandement of God; neither could they be blamed, unlesse there were sufficient ground to convict them of the wisdom of such distribution. And then it had been as good, that no Determination had been made at all; or rather better: For if none at all had been made, a more equall one might now be made; Whereas a Determination supposed to our hands, doth greatly bind our hands from alteration, even to the better. But perhaps this condition needed not have been put in neither, in reference to any danger, that our Antisabbatarians will offend in, in being so injurious to mans worldly occasions; (toward which they are over favourable and partiall) at least those of Forraigne Churches. But for our own, if they do really intend to charge upon mens consciences all the Church Holy-dayes, (be∣sides the Lords dayes) according to the strictnesse of the Canons of the yeare 1603. and the practise of Ecclesiasticall Courts, as oft as any complaints came in that kind, they would indeed be too in∣jurious to mens worldly occasions: and accordingly the people every where (specially in the country) do without any scruple re∣ject them, for the most part; Even let the Minister do what he can, to keep them up in credit, by Prayers, Preaching, and the like; yet they will goe to Faires and Markets, and to Cart often, and doe any work, within doores specially, and not so much as come to Church to the publike worship, unlesse they be both alto∣gether at leisure, and have some willingnesse besides to it. There∣fore because we dispute of a chiefe Time necessary to be observed, being determined, VVe must put in this, that the Revolutions be

not too frequent and too many, so as to bring a remarkeable preju∣dice and burden upon mens worldly businesses, which would make it certaine not to be observed, and so render it altogether vaine. As also, we insert the mention of this condition, to shew how equally we desire to carry our selves in this controversie, and that we are sensible, as well as others, that mens worldly necessary bu∣sinesses must not be incroacht upon, no more then they may in∣croach upon the businesses of Religion; which is indeed a main end of the determination we are now arguing about, [To set the limits wisely and equally for the ordinary chiefe solemne Time for all men, leaving enough for worldly matters, and yet withall determining enough for Religion.] And to this our next quali∣fication, under the terme of sufficiency, (as the two foregoing ones under the terme of necessity) speakes.

* 1.67Our fourth condition then (or qualification) of the chiefe ordi∣nary solemne Time to be determined, is [That it must be sufficient: And this sufficiency must be in three regards. 1. Of Gods accep∣tation. 2. Of Soules benefit. 3. Of Consciences security and satisfaction] we suppose there needs not many words to prove this condition to be not only reasonable, but necessary. Every one that speakes of this chiefe solemne Time of Worship, gives it the terme of sufficient, and under that title was our generall Argument proving a necessity of such a sufficient Time to be determined. And it may be demonstrated, we thinke, that that Time is not sufficient, neither can deserve to be so called or counted, that is not sufficient in all these three regards.

* 1.68First, we say, It must be sufficient, (both for the whole of the proportion, and for the wise distribution of it, betweene the Con∣tinuance and Frequency) in regard of Gods acceptation, He re∣quiring of all men, generally, and ordinarily, no greater proportion in the whole, not no other distribution of that proportion, then such a determination expresses and concludes: But is graciously plea∣sed, with so much, so often, and accepts it, as a right and orderly service of Him, if accordingly observed and presented. Unlesse it reaches to this, To what purpose is all, or any thing? What end or use of any determination or observation of Time at all? God hath no need of us, our services, our Time, or any thing; Yet He requires all this, that we present soules and bodies to Him, and

this and that solemne service, and observe sufficient Times; It must then be meant of such sufficiency, as He will accept, whose all Time is, and whose we are, and all things. To give Him then determinately, (or determine for His solemne Worship,) lesse or otherwise then is acceptable to Him, is as good (or as bad) as to give Him nothing at all, to determine no Time at all for His service. We need say no more of this: this being the ultimate and su∣preme end of all religious services, and so of all determinations for Religion, to please God, and doe that which is acceptable to Him.

2. But we must adde,* 1.69 that the sufficiency of this chief solemne Time, must extend to the benefit of mens soules. For as much as God is so gracious toward mankind, and so much intends their good in all the services and Duties He calls them unto; that He ac∣cepts of no services as sufficient towards Him, which are not in their nature and degree also sufficient to mens soules, their salvation, by the attainment of necessary knowledge, and answerable spirituall affections. If then the Time determined, for the chiefe solemne Time for Religion, be not fairely sufficient, in the nature of the ordinary chiefe Time, for the getting and preserving of knowledge of Religion in all men, and the working and maintaining of all godly affections in them; by the advantage of a just proportion in the whole allotted to it, and a wise distribution of the Continuance specially so, as there may be, upon every revolution, a reasonable space to obtaine and confirme knowledge, and to enkindle and aug∣ment affections toward God and His Commandement: If this be not sufficiently ordered, the Time cannot be counted sufficient. And here againe it must be remembred,* 1.70 of how stupide and igno∣rant, and weake, and froward spirits the generality of mankind are; and so need the more Time to learne and be perswaded unto any thing that concernes, even their owne spirituall and eternall good: As also how little Time they can generally redeeme on the working Dayes, from their worldly businesses to looke effectually after their soules, either in point of knowledge, or of affection; and so again they need the longer Continuance, in a conveniently frequent revolution, to make somewhat of it, when that chief solemne Time comes about; that it may be to them a true spirituall market Day, wherein they furnish themselves with the maine of their spirituall provision for their soules, till that day comes about againe: that

they may not starve, nor pine, and languish for want of sufficient provision. The soules benefit then being the secondary end of all religious services, and determinations, (and perpetually concur∣rent with the former of Gods acceptation, He doth accept, when the soule is truly and sufficiently benefited, and not otherwise,) The sufficiency of this chiefe solemne Time for Religion, must of necessity be in regard of the soules being thereby sufficiently provided for.

* 1.713. But the third thing is not to be neglected in the desciphe∣ring of the sufficiency of this chiefe Time: Namely, [That it must be sufficient, (both in the whole of the proportion, and in the wise distribution of it) to secure and satisfie consciences, that may be apt to doubt of either, in reference to Gods acceptation, or the good of soules, their owne, or others.] We doe not say or imagine, that it is possible to satisfie all the scruples, that every conscience (that is weake) may have about the sufficiencie of this Time, through the weaknesse of their judgement, and strength of their affection to Religion: But that the determination ought to be so well grounded, upon religious reasons, for the sufficiencie of it, both in regard of Gods acceptation and mens salvation, as that there may be a sufficient bottome to settle consciences upon, and a just foun∣dation of arguments to batter downe any scruples, and satisfie any doubts about it: there being a certaine Rule whereby such Time may be rightly judged sufficient, as the ordinary chiefe Time, for such purposes. And without this be, we say, the Time ought not to be counted sufficient. For we must not goe blindfold in expe∣ctation of Gods acceptation, or our soules spirituall and eternall benefit: To say, peradventure God will be contented with such a proportion, in the whole, and with such a distribution of it for Continuance and Frequency; and it may be possible, that thus much, so and so ordered, may be sufficient for mens soules: This is a ve∣ry unsufficient determination, so to grope, as in the darke, and so to goe by wild guesses, and put to a venture and hazard the most im∣portant and necessary things in the world, Gods acceptation of us, and our soules good, which goe in separably together. Nay, we say further, that such an uncertainly grounded determination, which a sober conscience cannot find firme footing to rest upon, for its sufficiency; its not fufficient, neither in regard of Gods ac∣ceptation, nor of mens salvation. We are not allowed to put ei∣ther

of those upon doubts, and perhaps, and probabilities. Nei∣ther hath God been so wanting to His people, to whom He vouch∣safes His Word, as that they should be left without all sufficient ground whereon to stablish their consciences in point of His ac∣ceptation, and their owne salvation; and so it must, and may be found in this matter of the determination of the chiefe solemne Time sufficiently,* 1.72 (those generall sentences of presenting our bodies an acceptable Sacrifice; and proving what is acceptable unto the Lord, and what is that good, and perfect, and acceptable will of God; and of giving all diligence to make our calling sure, and many such like, must needs suppose Rules in Scripture to satisfie in these things) accordingly then to the grounds of Gods Word, sufficiently to secure and satisfie consciences, (whom grounds of Gods Word will satisfie) must this determination be, that we are all this while talking of, of the chiefe ordinary solemne Time for Religion. And without this, it is not, not is not to be thought sufficient.

The 5. and last Qualification,* 1.73 or Condition of this chiefe Time must not be forgotten, though a few words may suffice for it. [That it is but the chiefe Time, not the only Time, (and the deter∣mination Conclusive, not Exclusive,) and so the sufficiency, not absolute, but respective, together with the other Times determined by God ordinarily for all, (as the daily Times forenoted) and the extraordinary Times which His providence (according to generall Rules in His Word) determines to particular persons, or numbers of men, occasionally.] All these together make up the full sufficiency; which is not made up, but by all these. But yet the chiefe Time (rightly determined upon just grounds, as we shall see in the next Chapter) may, and doth deserve the name, of the ordinary suffici∣ent Time, namely, We say, sufficient, in its kind,* 1.74 for the chiefe Time. And of its sufficiency, it is to be noted further. 1. That hereby there is no need of the Continuance to be determined to all men, for their daily Frequencies morning and evening alone, or in Families: But God is content to leave that to their severall affe∣ctions, (according to more generall Rules) and to their occasions also: Because there is so solemne a Continuance determined for them upon the chiefe Dayes. 2. Againe hereby there is also no need of any particular Rules for determining extraordinary Times, to this or that particular person, or businesse, occasionally. Only

for the solemne service of Fasting and Humiliation, there is both speciall examples seeming at least to determine the season for them, as at the ordination of Ministers, and in instant dangers, as also for the Continuance, not to be lesse then a whole Day. But for other extraordinary occasions, there is lesse direction, and more left, as before, to mens particular affections, and conveniencies, and safe∣ly enough; because of the strict determination of the Continuance, and Frequency of the ordinary chiefe solemne Time; which keepes all right and straight in a speciall manner, (and directs to right af∣fections for particular occasions,) if carefully and conscionably observed. 3. To which we may in the last place adde (in a word now, for haply we may be necessitated to say a little more of it hereafter:) The sufficiency of the Continuance of the ordinary chiefe Time, being rightly and wisely determined and setled; there is no need of an universall, or peremptory determination of this Continuance distributively, betweene the Solitary Worship, the Fa∣mily Worship, and the Publike Worship: that is, there is no need, [That all men should be bound, to such an exact or strict Continu∣ance, in each of these single.] But so the whole Continuance be shared betweene all three, and the Publike be not so short, as to afford no remarkable space for an affecting, prayer, and preaching, and the like, and so no remarkable benefit to be gotten by it; nor so long as to tyre out the spirits, and disappoint those that dwell farre off, of conveniency of returne to their family, and solitary, devotions, (besides the regard of bodily necessities) It can hardly be blamed, though some be longer, and some shorter in publike, and so in the rest. For as much as God still hath (and so also every ones soule hath) the full Continuance determined, and allotted; which conscionably observed in the varieties of those Duties, may be, and will be ordinarily sufficient for their consciences, and soules good, and so acceptable to God; though sometimes more of the Time be spent in publike, and sometimes more in private.

And so at last we have done with the proofe of the necessity of such a chiefe solemne Time to be determined, for the necessary and ordinarily sufficient Time for all men. It remaines that now in the last place we come to argue, [By whom this determination must be, or may be made?] But for that, the next Chapter is purposely reserved; this having been already drawne out to a more then

ordinary length, through the necessary dependance of so many matters contained in it.

And yet there is one thing behind for the close of this Chapter.* 1.75 And that is, a briefe discourse about the Quando, season, or order of beginning, when once the former determination is Conclusively setled for the Continuance and Frequency of the chiefe solemne Time. How farre the Law, or light of Nature will guide or com∣mand about this, or any generall Rules of Scripture. Leaving the question, by whom it also is to be determined, unto the following Chapter, and here only, touching in a few words, (for many will not need about it; It having no such substantiall profit, as the Continuance and Frequency, toward Religion, but only ac∣cidentall, as is needfull to be againe and againe inculcated to our adversaries, who would cast off all that was heretofore determi∣ned by God, because this is taken away:) Touching we say, how farre it is necessary that there be any determination strictly and conclusively, of the Quando, season, or order of beginning: that is, for the particular Day, of that number that is determined, for the chiefe Time of Worship; and even of the beginning of that Day, sooner or later, at evening, or morning, this, or that houre. Now this I shall dispatch in foure Propositions. 1. There is a ne∣cessity that some particular Day (of such a number determined) be determined before that number can be constantly observed. 2. There is a necessity, that to all that live within the reach one of another, and so may possibly be helpes one to another, or hindrances one to another, the same particular Day, of such a number be de∣termined; and so farre at least the same season of beginning the Day, that all may afford convenient helpe to each other, and none prove hindrances one to the other. 3. It seemes most consonant to the Law and light of Nature, and Scripture-reason, that (unlesse God deter∣mine it otherwise Himselfe) the beginning of the Day should be in the morning, that is after midnight, rather then in the evening before. 4. It seemes greatly conducible to the honour of God from all mankind, and to the generall Communion of Saints all the world over, that the same particular Day (of such a number) should be de∣termined to all men of the same age, (that is, from Adam to Christ; and the same from Christ to the Worlds end) all the World over; to observe it, according as that Day begins with them in the Coun∣tries where they live and are.

* 1.76For the first of these, It may easily be made good, even by this one Consideration; That making the instance in any one number, as suppose one Day in ten be determined; it thence inevitably followes, that the very neglect of determining another particular Day, makes the Determination fall upon the last of the ten: For when all the other nine are slipped over, and none of them deter∣mined, the last of the ten unavoidably must be observed, the first revolution; and withall remaines for ever after determined; un∣lesse a new Day be afterward determined by as sufficient authority, as was in the determiner of the number; and then also, without an alteration of the determination of the number, the new deter∣mination can only be placed upon one particular Day, namely the first of the ten. And so if it be done by sufficient authority, it may be done without any violation or alteration of the determination of the number at all; For the strength of the determination of the number lies in these things. 1. That there should be but one Day for Religion, to nine for worldly businesse: and againe, but nine for worldly businesse, to one for Religion, (and neither more nor lesse either way, ordinarily.) 2. That those nine Dayes, being the number of working Dayes, should come all together; and the Day for Religion not come between them; for then sometimes there would be lesse then nine together, and sometimes more. Now this is observed plainly and undeniably in both respects, in the instan∣ced change from the tenth Day, to the first Day. For in those two Revolutions of twice ten Dayes, there are but two Dayes for Re∣ligion, the last of the first ten, and the first of the latter ten: and there is twice nine Dayes for worldly businesse; and in each Re∣volution, either number of nine worldly Dayes are entirely all to∣gether, and the Dayes for Religion come not in to break the num∣ber, as they would doe, if the second Day were determined; for then there would be one Day for work only, and the next for Re∣ligion, and so not nine work-dayes together: and again, if the ninth Day were determined, then there would have been in that Revolution but eight Dayes together for work, and a ninth (not a tenth,* 1.77 according to the determination formerly setled for the num∣ber) observed for Religion. If any say, that this would be how ever but for once, and that were no great matter, specially if Re∣ligion lose nothing by it, as by bringing the Day sooner, it would

not: We answer, It is true, if the authority be sufficient,* 1.78 to change the number, the matter is not of importance: But if the authority, that would change the order of the particular Day from the tenth to the ninth, or so, (and ever after keep a tenth from that) yet hath not also an authority sufficient to change the number; that one alteration would make them guilty of transgression of a Mo∣rall Commandement of God, namely in the point of the number, which even once must not be done by men, under any pretence whatsoever. To apply this now in a word to our businesse in hand, as God unquestionably determined for the Jewes, (and we say, for the old world) the last of the seven; so upon the suppo∣sition of one Day in seven, perpetually determined, as we say, in the fourth Commandement: And supposing also that the Church had power, after Christs resurrection and ascention, to change that Day to another Day of the seven; Yet by this argumentation, they will be found to be determined to the first Day of the Week, and to no other, (whensoever they should make the change) for else, doe what they can, they would the first time break the number, which without speciall allowance they might not doe without sinne. And so in conclusion it will come to this passe, that it must be acknow∣ledged to be Gods own determination, even by vertue of the num∣ber remaining perpetually determined in the fourth Commande∣ment: And so in that sense (supposing the old seventh Day abro∣gated) we may both truly and properly say, The first Day of the Week (the Lords day) is determined to us, and must be observed by us, even by vertue of the fourth Commandement:* 1.79 which is a thing most worthy of a speciall note, and may perhaps afford a more sa∣tisfying reason, why there is no expresse institution mentioned of the first Day of the Week in the New Testament, then usually hath been thought; Namely, because the vertue of the fourth Com∣mandement doth of it selfe fall upon that Day, supposing the former voyd. And no other Day could have been chosen by the Church, (even in the silence of God) without violation, for once, of the fourth Commandement, in the number. For though God, we doubt not, might have altered it to any other Day, and even have wholly altered the number, and taken one of six, or five, or one only of eight, or ten, at His pleasure, whose all Times are, (as we have often said, and desire often to remember:) yet He perpetu∣ating

the number, no man, or number of men in the Church could by humane authority determine any other Day for order; but the first, in stead of the last, must succeed; besides the high reason for that Day, from Christs resurrection, and resting from the work of our Redemption: of which hereafter in due place. Enough of our first Proposition.

* 1.80The second is, [There is a necessity of the same particular Day, and particular beginning of the Day, to all within reach one of an∣other, to prevent mutuall hindrances, and secure mutuall helpes in publike, and in families.] Without this there would be nothing but confusion, and God would not be rightly served, jointly, nor certainly by each one solitarily. But still one or other would be interrupting and disappointing those that were neer them. A man finds this very often in Family-Worship, on the Week-Dayes, and in Solitary Worship also, that neighbours, friends, strangers, have come and put him much by; One while delayed his devotions, ano∣ther while forced him to abridge them, and sometimes even to omit them altogether for that time, through their importunities and bu∣sinesses. And the like experience a man meets with much more, if he use to set apart a Day any thing often, (whether for himselfe alone solitarily, or with his family) he shall be divers times inter∣rupted and hindred, & forced to break off, do he what he can, some∣times. All which makes it necessary to have the beginning of the Day, and so the ending of it, and in a word, the whole particular Day, to be the same to all that are within the possibilitie of help∣ing or hindring one another in Religion, and the services of God, publike, domestick, or solitary. And this may serve rationally to answer a difficulty,* 1.81 supposed to be insuperable, and opposed by the Historian, expresly to overthrow the Lords day; namely, What is to be done by such, who travelling East or West to such Degrees, come to find, that they have lost, or gained a Day in their computa∣tion, and so to question what Day they should observe; and ac∣cordingly, what beginning of the Day, because the Climates vary so much, that when it is morning in one, it is noon in another, and night in another, and so proportionably, as they travell. The an∣swer may be plainly and briefly this: [That such as travell by Sea, are to observe the Day, and the beginning, as they did when they set forth, (that is, as neere as they can, in the morning, as the

morning falls out to them:) But if they come to Land, and find, that those to whom they come, are (by the great variation of the Climates through which they are passed) a Day before them, or a Day after them, they are to observe it as those doe to whom they come: that so all may mutually help, and none hinder one another.] only by the reason of the former Proposition, it seems fair to affirm that it is necessary for them, if they find the Country to which they come, a Day after them, that they observe their own Day first, and then the next Day, with those of that Country; and so God nor their soules shall be no losers, neither yet their worldly occasi∣ons; Gods providence having made the change to them for that once, but without prejudice to any thing for which the Number and Day was appointed. And here is indeed no inconvenience, nor any thing to bogle at, by such as count Gods service, and the good of their soules, and participation of His Ordinances orderly with others, matters of more consequence then the nicety of Astrono∣micall observations of minutes, and houres, and Climates, and the like. God certainly is not the author of confusion, neither would have his servants in the same Country be divided in their Solemne Times, by the occasion of a long journey that some of them have taken, (though for once it may be with some, as those in a journey at the season of the Passeover, were to keep it that yeere, the moneth after; but not so the next yeere, but with their brethren) And much lesse may it be imagined, that God sets so light by His Solemne Times, as that such a nicety as this occasionall accident (or any other variation of Climates, and long time of Light or the like) should disanull His Commandement about it. Which as often as we read urged in any of our Adversaries books, (as most of our English Antisabbatarians make maine matter about the long time of Light in some Countries, as an unanswerable Argu∣ment against the Morality of the fourth Commandement for one Day in seven) We confesse, we stand amazed at their presumption, so to trifle with God and Religion, and make, as it were, nothing of His service, and of solemne Times for it. But of this more in an∣other place.* 1.82

We proceed to the third Proposition about the beginning of the particular Day; and that is, [It seemes most consonant to the Law and Light of Nature, and Scripture reason, that (unlesse God o∣therwise

determine it himselfe) the beginning of the Day should be in the morning, that is, after midnight, rather then the evening be∣fore.] We put in that Parenthesis, (unlesse God otherwise deter∣mine it himselfe) As well that we may never, neither by way of consequence, nor so much as in appearance, dispute against any ap∣pointment of God: acknowledging everlastingly, that all His de∣terminations, (what ever we may surmise or argue) are wisest and best, so long, and so much, as He will have them stand: As also for that it is commonly taken for an undoubted and undeniable truth, [That the old Jewish Sabbath did begin (and so end) at Eve∣ning.] Whether it did so certainly, or no, perhaps we shall con∣sider more particularly hereafter. But for the present, we cannot forbeare to say, that we are no way convinced that it ended in the Evening, (though we will not now neither dispute that in point of fact.) But all we will doe for the present about it, is to shew our grounds, why (under favour of Gods not determining other∣wise, as we said) we conceive it most sutable to Religious reason, that the chiefe solemne Time should not end, till our waking Time ends, or till Midnight: and so consequently, if it must be a whole Dayes continuance, (as we suppose it must) the beginning must be at Midnight,* 1.83 and not the Evening before. Our reason is, That if we consider the Evening before, or the Evening after, there will be perpetuall danger of incroachment either upon the Religious Time, or the Worldly Time, to the prejudice of one of them; but specially of Religion in most men. 1. Consider the Evening be∣fore, In winter time, it is Evening with us at five a clock, a good part of the Time, and at foure, for a week or two, or more. If now as soon as it growes dark, the Time for Religion begins; They must, to observe it aright, and have their minds in frame, lay aside their worldly businesses a while at least before; and this will at least seem to incroach too much upon their businesses, and disappoint Markets on the Day before, and Journies very much sometimes: Or rather the hazard will be, that worldly things will stick to mens fingers, and businesses in their minds, so long, that what with Sup∣per time, and other Night-businesses before they goe to bed, and many hasting to bed, under pretence perhaps of earlier rising in the Morning, (though likely enough they mean nothing lesse, nor do they rise the earlier for it:) God and the soule would have very

little, even of those houres, after four or five a clock, (besides what conscientious men use to give Him every night) and so scarce worth the while of reckoning the Religious Time (or Day for it) to be∣gin at Evening, specially considering the great losse that would in all likelihood be by the ending of it at Even; which is the second Consideration. For supposing the Day ended at foure, or five, or sixe a clock: either men would still continue their Religious thoughts, as to close fairly their waking Time with them; and this would be againe thought too much, because the former Eve∣ning was challenged as Gods due, (whether He had it or not,) Or else, which would be infallibly with the most of men, they would instantly, when it grew darke, or at Sun-set, (which I take it was the Jewes Evening, ending those Dayes that did end at Even, as the Day of Expiation, Lev. 23.23.) throw away all thoughts of Religion, and fall to worke, or buying and selling in shops, or to sports and play: which cannot possibly but be pre∣judiciall to Religion, by weakning the good they had received before in the Day: and even making them lose any godly affections they had gotten, by a cold dampe, deading any spirituall heat that might be put into them by the ordinances and services of God, publike, or domestick, or solitary, by one, or all. Hereunto we may adde, that upon the knowledge of this ending at that houre, there would be before-hand matches made of meeting to make bargaines, to game and play, and perhaps to drink and carowse, (the Day being now over) and then even before it were over, the minds of most world∣ly people would so run upon those things, even while they were in the exercises of devotion, that they will make very little benefit by them; but they will, as it were, sit upon thornes, in the pub∣like Ordinances, and rather then faile, goe out in the midst of them, if they misdoubt or discerne that they are like to trench upon their worldly times. And for this we would but appeale even to sober consciences, when they sometimes heare a Sermon on the Week-dayes, after which immediately they have worldly busi∣nesses, (or even but a meeting of pleasure) to attend upon; Whe∣ther those things doe not much run in their heads, and make them sit in paine and feare, and long that it were done; and even tempt them to goe out (unlesse shame hold them) and leave it before the end, or specially before the end of Prayer, Psalme, and Blessing.

And then it would be undoubtedly much worse with ordinary people, as appeares but too manifestly by their goings out both morning and afternoon, as soon as they think the Sermon should end, (the glasse being run) or that it is ended, and they hasten to their dinner, or to serve their cattell, or the like.

But now by the beginning and ending at Midnight, (or the Morning, which is ordinarily all one) so as one wakes in the Re∣ligious Day, and lies down to sleep in it; All the inconvenience on both sides is prevented. Men may follow their businesses the Night before, that they may the lesse disturbe them on the Day for Re∣ligion; and their Night-devotions may settle their minds against the next Day: and then on that Day, all the waking Time being determined for Religion, it will plainly secure very much all the good gotten, and keepe out all mischievous disappointments by worldly thoughts and discourses; and to settle a mans spirit excel∣lently, by lying down with those thoughts of God and Religion; and so sleeping as in Gods armes, may make all singularly happy to him. And if this be so, they are surely not so well advised, that have so ridgedly urged the beginning of the Lords day to be neces∣sarily at Evening, (as they suppose it was with the Jewish Sab∣bath.) But we have somewhat further to say to them about that, from our Saviours Resurrection in the Morning. Of which we shall discourse hereafter.

* 1.84And now we passe to our fourth and last Proposition, about the particular Day to be determined for the chiefe solemne Time, namely, [That it seemes greatly conducible to the honour of God from all Mankinde, and to the generall communion of Saints all the world over, that the same particular day (of such a number) should be determined to all men of the same age (that is, from Adam to Christ, and the same from Christ to the worlds end) all the world over; to observe it according as the Day begins with them, (sc. from Mid∣night) in the Countries where they are and live.]

* 1.85That this is so in reference to the Honour of God, may be shew∣ed from Gods being One, and so the greater unitie and uniformitie there is in His Worship, among all His servants in all places of His Dominion, the greater is His Glory. Now all the whole earth is His Dominion, Neither is there any other Lord in the whole World that hath supreme authority over any of mankind, but

Himselfe alone. And therefore, as much as is possible for all His Subjects to joyne together in worshipping of Him, it cannot be de∣nied, but it is an advancement of His Honour. Now this cannot be in regard of Place; they are too many, and dwell too farre asunder to joyne together in Place: but in Time they may, name∣ly within the same 24 houres all the World over: how farre di∣stant so ever they be one from another, and though Antipodes one to another; or how many so ever they be in number, yet they may at the same Time, on the same Day Naturall, be every one of them every where worshipping God in the most solemne manner, pub∣likely or privately, with others, (as they can have others to joyne with them in Place) or at least solitarily and alone: And tender to Him not only the same proportions of Time for Continuance and Frequency, the same number of Dayes, one as well as another, every where, Namely, their waking Times (as was said before) but also the same particular Day, according as the Day falls out with them. Then which of all things, that are any way belong∣ing to the outward Worship of God, there is not any one thing, as we conceive, that can make His Worship more solemne and celebrious: Nor redound more to His Honour; striking all men, that are yet but strangers to Him, (and much more His professed servants) with a marvellous awe of His service, and that none should dare to rob Him of His sacred Time, which He so univer∣sally requires of all mankind, not only for Continuance and Fre∣quencie, but also for the season and order of the Day, and begin∣ning of the Day.* 1.86 And if any shall now object that this reason would enforce, (or inferre) the same particular Day from the Worlds beginning, to the Worlds end; and that there should not be one particular Day, or beginning of the Day, from Adam to Christ; and another particular Day, or beginning of the Day, from Christ to the Day of judgment. To this we answer, First, that we never did, nor never doe intend to dispute against God; and there∣fore whatever we argue for this or that, we meane it never no otherwise then so farre forth as He hath not revealed His will and pleasure to the contrary. And therefore for the particular Day under the old Testament (what ever may be said of the beginning of the Day) it being clearly the will of God that it should then be the last of the Seven; and now under the new Testament the first

of the Seven, it is unquestionally the fittest for His Honour, and all things, that it should so be, (besides the particular reasons for the change of the Day to be discoursed of fully in their proper Place hereafter.) But this being said, we answer in the second place, that Gods determining to all mankind, one and the selfe same Day, from Adam to Christ, (as some of our disputers grant, and some of them deny, and which wee doubt not but to prove suffi∣ciently, partly in the next Chapter, and partly in a Chapter ex∣presse for the antiquity of a Seventh Day Sabbath, and so of that Seventh Day from the Creation;) confirmes very fairely, that it is His pleasure it should be so under the new Testament also, neither can we conceive any reason, why it should be otherwise, being as possible now to be observed every where, (when once it is made knowne to men by the preaching of the Gospell) as it was of old for that Seventh Day; there being such faire reason for it, in refe∣rence to Gods Honour, as we have said.

* 1.87The like may be said also, of the Communion of Saints all the World over: which can no way be better, no way so well exer∣cised externally, as by having not only the same number of Dayes determined to them for the chiefe Time of Worship, but the same particular Day (and beginning of the Day) as neer as is possible, by reason of the variety of the Climates. That as often as that par∣ticular Day comes about, every one of them where ever they are, or with whomsoever, doe either publikely in congregations, if it may be,* 1.88 or if not that, then in families; or at least in secret, each one in solitary devotions, send up their Prayers, and Praises, and Services together unto the Throne of Grace, remembring one another in those Prayers, and Praises. There is no man will doubt or can question, but if they all were so neer together, and voyces and eares were proportionable, that all could joyne together, in one Place, at one Time, it were to be done. That therefore which can be done, in the exercise of the Communion of Saints, seemes to be most requisite to be done, Namely that they all have, and ob∣serve the same particular Day, even all the World over, for their solemne Time of Worship. And this the rather, because this so∣lemnity so determined and so observed, will be a most lively vi∣sible representation of that great 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that Great Assembly of the Saints and Angels in Heaven, spoken of Heb. 12.22. As if for

that Time or Day, the World were turned into Heaven; Or Hea∣ven come downe into the World, As Saint Iohn sayes, he saw the new Jerusalem descending thence. It is true (as hath been more then once toucht before) all the World cannot beginne and end their solemne Worship, even if they should count the Day to begin at one and the same instant as neer as they could, and so some at one houre, and some at another; yet none could tender their solemne Wor∣ship, but in their waking Times, which by the diversity of the Meridians, must needs be divers one from another, according to the distances of Places. But yet they may be truly said to observe the solemne Time, upon that same Day; some beginning a little be∣fore others; and so successively one after another, to the end of the 24 houres of that Day, one or other would be still imployed in the solemnity of Worship, according to the Dayes determination. And so an amends (as we may say) would be made for not begin∣ning all at an instant, in that hereby, the Holy Time,* 1.89 should be ob∣served actually, and continued in actuall services full 24 houres, and so no part of it wholly shrunke up by sleepe or other interruptions. For still in one part or other of the World, whole Countries would be in their waking Time, and so in the solemnity of their devotions. For demonstration of this; suppose at such a Place the Day begins an houre before at another (as it is really so, every Day, in point of light, and so of midnight, and noone, and evening, &c.) and this other Place sees Day an houre before another; yet more West∣ward; and so of the rest (as betweene Dover and the West of Ire∣land, they say there is an houres difference,) Now by that Time the first Place hath begun, and gone on in solemn Worship an houre, the next begins and joyns with them, and so the next till it be gone round. So that by the twelft houre, halfe the World are in their solemne Worship, Publike, or Private, And then the other halfe takes the turne in their order, till the twentifourth houre. There cannot then, we say, be a better way to exercise the Communion of Saints upon earth: Nor is there upon earth imaginable a fuller resemblance of the great and solemne Assembly which is constantly kept in Heaven. And let that be further noted in a Word, that the forementioned respects of Time, Continuance, Frequency, and Season, are not in Heaven distinguishable. For they in Heaven, doe keepe a constant and everlasting solemne Sabbatisme (as it is

cald Heb. 4.) whereas we poore snakes on earth, are forced to waite the returnes of solemne Times. The reason is, they above have no other worke to doe; but to serve and Worship God, they are spirits without bodies: we on earth have bodies to care for as well as soules; we have other callings commanded us, to attend on, as well as on Gods solemne Worship. But yet it is fit we should as neer as we can, conforme to them above, which we say, is chiefely, by this joint observance of the same particular, Day and number, and length, all the World over for our chiefe solemne Times. Whereunto may be added for a conclusion, that otherwise, every sover all dominion (as there are many, in Germany, and Italy, and other Countries, not subordinate to one Prince or State with their neighbours, but small principalities and free States) might vary the particular Day, were it but to shew their liberty; and so such as had occasion to travell among them, would be very often, either forced to breake the number determined to all, or else keepe within doores upon their owne solemne Day, and so want the help of others, and be in danger to be interrupted by others. And so every where upon the borders of Countries this hazard might be. All which is prevented, (and only so) by having all, in all Coun∣tries, of the World, the same particular Day, and beginning of it, as we have said. And so we have, at length, dispatched the whole of what we judge considerable about the profit and necessity of solemne Time generally, and of the chiefe Time for Religion in speci∣all Except by whom the determination of this chiefe Time is to be made, which now followes in the next Chapter.

Notes

• * 1.1

  I. Determinate Time is, 1. Morall Na∣turall.
• * 1.2

  II. 1 Explained.
• * 1.3

  1. Meant onely of the Conti∣nuance and Frequency.
• * 1.4

  III. Not of the season.
• * 1.5

  IIII. 2. Of those both single and joyntly.
• * 1.6

  V. 3. Not remisse only, nor con∣clusive, nor exclusive, but only Initiall.
• * 1.7

  VI. 2 Proved of the Continu∣ance single.
• * 1.8

  VII. Of the fre∣quency single.
• * 1.9

  VIII. Of both joint••y.
• * 1.10

  IX. An Objection prevented two wayes.
• * 1.11

  X. Answ. 1.
• * 1.12

  XI. Answ. 2.
• * 1.13

  XII. 2. It is Mo∣rall by the first Com∣mandement.
• * 1.14

  XIII. Argum.
• * 1.15

  1 Confir∣mation.
• * 1.16

  XIV. 2 Confirma∣tion.
• * 1.17

  XV. A Conse∣quence there∣of.
• * 1.18

  XVI. How far Na∣ture will cary us further, in determinati∣on of Solemn Time.
• * 1.19

  The Light of Nature, and Law of Na∣ture distin∣guished.
• * 1.20

  XVII. A caution to be observed in Arguments from the Law of Nature.
• * 1.21

  XVIII. Foure gene∣ral questions propounded.
• * 1.22

  XIX. 1. Nature de∣termines for the longest Continuance, a Day.
• * 1.23

  XX A Day de∣scribed.
• * 1.24

  1. Physically, 24 houres.
• * 1.25

  2. Practical∣ly our wa∣king Time.
• * 1.26

  XXI. These are both one in our sence.
• * 1.27

  XXII. An objection answered two wayes.
• * 1.28

  XXIII. Answ. 1.
• * 1.29

  XXIV. Answ. 2.
• * 1.30

  XXV. An argument to prove that nature deter∣mines a dayes continuance.
• * 1.31

  XXVI. An objection answered.
• * 1.32

  XXVII. Another ob∣jection an∣swered.
• * 1.33

  B. of E. p. 255. C. D. p 5••. G. Irons. p. 268.
• * 1.34

  XXVIII. A third obje∣ction answe∣red.
• * 1.35

  XXIX. A scruple re∣moved.
• * 1.36

  XXX. Another scru∣ple satisfied.
• * 1.37

  XXXI. How far Na∣ture deter∣mines the Frequencie.
• * 1.38

  XXXII. Twice a day, at least.
• * 1.39

  N. B.
• * 1.40

  XXXIII. Confirmed by reason.
• * 1.41

  XXXIV. 1 With re∣spect to soli∣tary worship.
• * 1.42

  2. As also to family wor∣ship.
• * 1.43

  XXXV. Nature can∣not make a conclusive de∣termination of the Fre∣quency.
• * 1.44

  The reason of it.
• * 1.45

  XXXVI. Nature can∣not make a conclusive de∣termination of the Conti∣nuance and Frequencie jointly.
• * 1.46

  1. Confessed by the adverse party.
• * 1.47

  XXXVII. 2. Proved by strong rea∣son.
• * 1.48

  XXXVIII. An obje∣ction Answe∣red.
• * 1.49

  XXXIX. Yet Nature sayes a Deter∣mination of a chiefe time is necessary.
• * 1.50

  Confessed by the adverse party.
• * 1.51

  XL. The qualifi∣cations of the Conclusive determina∣tion.
• * 1.52

  XLI. The necessi∣tie of such a determinati∣•••• proved.
• * 1.53

  XIII. A profitable digression a∣bout a daily Sabbath.
• * 1.54

  Benedictio ista nihil aliu•• ••est, quam solemnis consecratio, qua sibi Deus studia & occupationes hominum asserit die septimo. Est quidem legitima hac totiua vitae meditatio, in qua se quotidic exerce∣ant, immensam Dei bonitatem, justitiam, virtu∣tem, sapientiam in hoc magnifico coeli terraeque the∣atro considerare: verum si fortominus sedulo quam par esset ad cam intenti essent homines ad supplen¦dum quod assiduae meditationi deerat, septimu•• quisque dies peculiariter delectus est. Primum ergo quievit Deus: deinde benedixit hanc quietem, in soeculis omnibus inter homines sancta soret; vel septimum quemque diem quieti dicerit, ut suum exemplum perpetua esset regula.—

  Denique sacra est ista vocatio, quae homines mundi impedimentis eripit, ut totos Dei cultui ad∣dicant—

  Praetereasciend•••• est, non 〈◊〉〈◊〉 tantum vel a∣tatis vel populi, sed totias humani generis com∣mune esse hoc exercition.—

  Quies spirituisis est carnis mortificatio, ne am∣pliussibi vivant filli Dei, aut propriae voluntati indulgeant. Quod eam Sabbathum figuravit, temporale fuisse dico. Quod autem ab initio man∣datum fuit hominibus, nise exerceant in Dei cultu, me••ito ad mundi finem us{que} durare oportet. Calv. in Gen. 2.
• * 1.55

  XLIII. The Minor confirmed.
• * 1.56

  XLIV. The Antece∣dent confir∣med.
• * 1.57

  XLV. The first qua∣lification of the Determi∣nation proved with respect
• * 1.58

  ••. To the publike wor∣ship.
• * 1.59

  XLVI. 2 To Fami∣lie Worship.
• * 1.60

  XLVII. 3. To solitary worship.
• * 1.61

  Calvin in Gen. 2.
• * 1.62

  XLVIII. The second Qualification
• * 1.63

  1. Confessed.
• * 1.64

  Primt. part. 2. c. 7. S. 4. There should be more justice to bestow more daies upon God, yea all, &c. N. B.
• * 1.65

  2. Proved.
• * 1.66

  XLIX. The third qualification proved.
• * 1.67

  L. The fourth qualification the Time de∣termined must be suf∣cient in re∣gard.
• * 1.68

  1. Of Gods acceptation.
• * 1.69

  2. The souls benefit.
• * 1.70

  N. B.
• * 1.71

  3. To secu∣ring of mens consciences.
• * 1.72

  Rom. 12.1.2. Ephe. 5.10. 2. Pet. 1.10.
• * 1.73

  LI. The last qua∣lification.
• * 1.74

  Illustrated.
• * 1.75

  LII. How farre the Law of Nature com∣mands about the Quando, or season.
• * 1.76

  LIII. 1. It is neces∣sary that some Day be determined.
• * 1.77

  Objection.
• * 1.78

  Answer.
• * 1.79

  N. B.
• * 1.80

  LIV. 2. The same Day is neces∣sary to them that live to∣gether.
• * 1.81

  A difficulty dissolved.
• * 1.82

  LV. 3. It is most consonant to Nature, to be∣gin the day in the morning.
• * 1.83

  The reason of that assertion.
• * 1.84

  LVI. 4. The same day to all mankind, is conducible
• * 1.85

  1. To the ho∣nour of the one God.
• * 1.86

  An objection prevented.
• * 1.87

  ••. To the Communion of Saints.
• * 1.88

  It is certaine a day ordi∣nary and fre∣quent, is ne∣cessary for maintenance of the true Religion and godlinesse, of union and Christian so∣cietie, among the fathfull, &c. prim. p. 251. see also, p. 59. C. G. Irons. p. 8.
• * 1.89

  N. B.