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.

THE Christian Sabbath VINDICATED. The first Part. (Book 1)

CHAP. I.

Of the Terme of a Morall Law, and the Distinction of Laws into Ceremoniall, Iudiciall, and Morall.

THe Terme Morall,* 1.1 being but a Scho∣lasticall Expression, and not properly signifying that, which is usually under∣stood by it, by any side, in this Que∣stion; We would not, by our good will, have medled at all with it; as having ever judged it a bone of Con∣tention needlesly striven about, by reason of its ambiguitie; And so, by not being distinguished aright, having bred much mistaking one of another, and much confusion in Discourses of this Subject.* 1.2 But because the World hath so taken it up, that it will not easily lay it down again,

it is in a sort necessary to make use of it, and accordingly to discourse a little of it in the very entrance of our Dispute, by shewing how divers men take it diversly, & what we understand by it in this Con∣troversie: Though when all is said and done, it will be still an am∣biguous Terme, and liable to mistakes and quarrels.

* 1.3The Notation of the word Morall, (relating to a Law) signifies, in it selfe, any Precept, serving to regulate the Manners of Men. And accordingly thus, 1. There are some, who seeme to take it sometimes, as that it may (and doth) extend to all the Divine Laws in Scripture of what kind soever. Thus that learned Bishop doth proceed:* 1.4

[Divine Law called Morall, is a just Rule or Measure imposed by GOD, directing and obliging to the obedience of things Holy, Honest, and Iust. The same is simply Morall, or Morall onely by some Externall Constitution of GOD. These Positive Lawes Morall, are either Personall, or Common, to all Mankinde, or to one Nation, &c.]

But this we conceive to be too large a sense: for this is to make the Ceremoniall and Judiciall Lawes,* 1.5 among the Jewes, to be Morall. And he is told by one of his own side,

[This is to speak against the ordinary Sense and Custome of all men,* 1.6 who use to distinguish Morall, against Cere∣moniall and Iudiciall.]

2. Others againe take the word, to sig∣nifie only that which is Naturall; as if that only were to be termed Morall, which is of the Law of Nature. So the Author last named in the place cited in the Margent:* 1.7

[This Law (Morall) all men take to be the Law of Nature; and reciprocally they take the Law of Nature for this Law.]

And thus also doe others take it, or we understand them not.

[The Morall Law (saith one) is that which concernes the manners of men,* 1.8 as men: and this com∣mands those things which in themselves are acceptable and well∣pleasing to God, &c.]

But say we, the Law Naturall only cōmands such things; Therefore the Law Naturall only (in his judgement) is to be called Morall. This Sense of these men we think to be as much too narrow, as the other was wide; and to be too short to containe the full meaning of the word. For whereas Ʋniversall, and specially Perpetuall, are, even by their own confession, Cha∣racters of a Morall Law; there may (we suppose, and they too) be found some Lawes which are but Positive, and not Naturall; which yet after they were once given, did (and doe) concerne all

men in all Ages to observe, both under the Old Testament, and under the New: and so, we think, deserve the terme of Morall Lawes. We therefore so understand the word,* 1.9 as to imply [any Law of God exprest in Scripture, whether it can be proved Natu∣rall, or not; which from the time it was given, to the end of the world, binds all succedding Generations of their Posterity to whom it was given; and more specially obliges the Church, because the Scriptures, the Word of God, was specially written for them, and comes specially to them.] And that there are such Lawes, even in the Old Testament, not Naturall, yet in that sort Vniversall and Perpetuall, we shall discover, having premised briefly a Division of Lawes generally contained in Scripture.

And here,* 1.10 letting passe the Personall Commands given to some particular men or women, for themselves, and one or two more, and obliging none but them: as that to Abraham, To leave his Fathers house; and afterward, To sacrifice his Sonne: And to Manoahs Wife, How to order her selfe being with childe, and her Sonne, when he should be borne: and some other such like; which are easily discerned by their Extraordinary Quality, Matter, and Reasons, not appliable to others. Letting these passe, we say, The whole of Gods Lawes recorded in Scripture,* 1.11 may well be divided (as it is usuall) into 3. Ranks, Ceremoniall, Judiciall, and Morall: of which the two former are commonly called Judaicall, or Mosa∣icall Lawes; though divers of the Ceremonials were not first given by Moses, nor to the Iewes only, but in Ages before them: For Sacrifices were as ancient as Cain and Abel, (Gen. 4.) and no doubt, from a Divine command or inspiration to their Father. And 2. the Prohibition of eating Blood, was given to Noah and all his Posteritie, immediately after the Flood, Gen. 9. Also, 3. Cir∣cumcision was given to Abraham and all his Posteritie, (and their Families) which were to grow into divers Nations, Gen. 17. And perhaps some others, besides these, may be found, which were given as Lawes, before Israel became a People, the People of God.* 1.12 But however, because it is certaine, that whatever of this kinde was given a Law to Posterities, was renewed to Israel by the Ministery of Moses, when God took them to be his people peculiarly; there∣fore these, and all other peculiarly given to them, whether Cere∣moniall or Judiciall, (which are not esteemed Perpetuall) are termed Iudaicall, or Mosaicall Lawes.

* 1.13The nature of which, that we may briefly dispatch, we are to conceive, that the Nation of the Jewes, taken to be Gods peculiar people, was both a Church, the only Visible Church that God then had upon Earth, as also a Body Politick, or Civill Societie. And in both those considerations, God himselfe was pleased to be their Lawgiver; and besides the Morall Lawes, which concerned them as Men, (together with all the rest of Mankind, both towards God, and one another) He vouchsafed to ordaine them other Lawes, as they were a Church, but a Church in infancie, and under age, till the Messiah, the promised Seed, should come: and these are usu∣ally called Ceremonials: And others also, as they were a Common∣wealth, to whom the Land of Canaan was allotted for an inheri∣tance, and from among whom that promised Messiah was to be borne: And these Civill Lawes are they that are usually called Iudicials. But for as much as these two considerations, of their being a Church, and a Civill State, had both of them (as we have intimated) speciall relation unto Christ to come, and so their very Land was a Typicall Land, and their Nation a Typicall Nation; It is hard to give any such exact description either of Ceremoniall or Judiciall Lawes, as shall neither be too scanty, so as to leave out none of that kind, nor yet enterfere with the other kind: And harder perhaps to find any Judiciall (proper to the Jewes) which had not somewhat of Ceremoniality in it. But we will endeavour to dif∣ference them as distinctly as we can; and that we doe in the man∣ner following:

* 1.141. By the Ceremonials we understand, such as concerned the Jewes, as Gods Church underage; and with them, so many, whose Ancestors had received any of them, in matters between God and them, or relating to a mans particular selfe, even single; Contai∣ning in them Types and Figures of Christ, and of his Graces and Benefits: Or, Documents of Spirituall and Morall Duties. And these were partly belonging to the outward Worship of God, which in those times stood most in such Typicall Observances; and partly belonging to matters of common use, as the Prohibitions of Meats, and of Touching such and such things (which those Lawes made uncleane) and of Plowing the 7^th. yeare, or with an Oxe and an Asse together; and divers such like: By which God would traine them up, in that time of his Churches infancie, till Christ should

come, as the Apostle implies, Gal. 3. and Heb. 9. We say, traine them up. 1.* 1.15 To enquire after the spirituall mysteries contained in those Precepts and Prohibitions (of most of which no other tolle∣rable reason could be conceived by them, but only, that God did intend them to signifie some higher matters) as also 2. to long for the comming of that promised seed, who should deliver them from the bondage of those wearisome observances, and burdensome for∣bearances. As even by the Jews writings, it appears that they did expect such freedome by their Messiah. These we take to be pro∣perly Ceremonials.

But forasmuch as the word Ceremony is of much use in our fu∣ture Controversie, and is diversly taken by divers men:* 1.16 We will here, once for all (to avoid vain repetitions) distinguish it, accord∣ing as severall men use to take it. And withall, shew how far we consent to such sences of the word, and why we dissent from them at all. It is then taken three wayes by some others.

1. For Ecclesiasticall,* 1.17 to signifie any externall Rite belonging to externall Worship: as being a Church-matter, and distinguished a∣gainst things Politicall concerning the Common-wealth. For God hath been pleased in all times of the Church, to Ordain, as some ex∣ternall Worship, so some Rites and Ceremonies belonging thereun∣to, sutable to those times. And so Divines usually speak of the Tree of life in Paradise, That it was a religious Rite or Ceremony, and namely, to be a Sacrament to Adam in his Innocency. And in this sense, even the Sacraments of the New Testament may be called Ceremonies, as being Ecclesiasticall and Religious Rites, command∣ed by God for his Worship. And it is further said by some, That by Gods prescription, the Jews themselves had divers Rites of this na∣ture, not Typicall, of Christ to come, or his Grace, &c. yet Ceremo∣niall.

[Vnder this name Ceremony, may, and ought to be com∣prised (saith one) not only the Types and Figures,* 1.18 which mani∣festly are such: but universally all the observations of the Eccle∣siasticall Policy; some whereof had no Typicall signification at all, but were only Ordinances belonging to Order, and Ecclesi∣asticall government.]

Which though we cannot admit; as sup∣posing all the Jewish Rites (though we be not able to riddle every one) to have been Typicall; particularly because of that of the Apostle, Heb. 8. ver. 5.

[That all things belonging to the Ta∣bernacle,

being commanded to be made according to the pattern shewed Moses in the Mount;* 1.19 the Priests using them, served for an example and shadow of heavenly things.]

Yet for the pre∣sent we are content to Record what he grants, as usefull for some purposes hereafter, perhaps against himself.

* 1.202. Some others take Ceremoniall for Mutable and Temporary. So the learned Catechist gives the Notation of the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] given only for a time, and then after to expire. And some others as they take Morall and Immutable for the same, so by Ceremoniall they understand changeable and Temporary. And if we take it so, then all the Judicials, as they are commonly called, come no lesse properly under the term of Ceremoniall, then the Typicalls. But though we believe sundry Judicials had some Typicallnesse in them (••s was toucht before) and so were partly Ceremoniall; yet to rank them and the Typicalls both equally under the term of Cere∣moniall, we think, is a little too much to confound things different.

* 1.213. Others by Ceremoniall, understand only Figurative (as un∣questionably most of the Jewish Rites were) but then they divide them into three sorts, as being (they say) either 1. Memorials of somewhat past, or 2. significative of somewhat present, or 3. Ty∣picall of somewhat to come (of Christ, his Actions, or Passions, or Benefits, arising from both) and some Ceremonies had all these uses, undoubtedly, as the Passeover, and some others. This sense wee grant (in part) to be proper: having before described Ceremonies to be Types, Figures, and Documents. But we shall not easily grant them, that

[All Memorials of things past, or signes of things present (no not under the old Testament (much lesse under the New) are properly called Ceremoniall, so as to be contradi∣stinct to Morall, and so to be mutable and temporary]

we by morall understanding perpetuall, as we said before.

* 1.22Now for the Judicials, we conceive they may be thus described to be

[Lawes given to the people of Israel, in civill matters be∣tween man and man, to order them, as they were a body poli∣tick, to whom the Land of Canaan was allotted for an inheri∣tance, and from among whom the promised Messiah was to be born]

We put in those relations, to the Land of Canaan, and to the Messiah, because all the peculiar civill Laws they had, were founded (as we suppose; and instances may undoubtedly be given

of it in very many of them) upon peculiar respects unto those Pro∣mises. Which we the rather conceive, because some of them were Indulgences, and some Precepts, which are not now so much as lawfull to be practised, (much lesse perpetuall and necessary to us:) As to instance in no other but that of Divorce, which was an In∣dulgence to them, as our Saviour expresly saith, and by Him thence∣forth repealed, Mat. 5. & 19. & Luk. 16. And that of marying the Widow of a Brother dead without Children; which was not so much an Allowance, as a strict Precept; but yet esteemed by Divines generally unlawfull now; as was at large disputed in the famous Case of our King Henry the 8. having maried his Brother Arthurs widow: and appears contrary to the law of Lev. 18.16. Lev. 20.21. Which Law of not marying the Brothers Widow, being but Posi∣tive, (as we shall anon have our Adversaries confession for) though God made it Morall to all Generations, yet he was pleased then (as he might) to make that forenamed particular Exception from it, among the Jewes, in regard of preserving Inheritances in Fami∣lies in that Land, which he would have distinct among them for the Messiahs sake, to know clearly of what Tribe he came, and the like. So then we esteem those properly Judicials, which between man and man were Relatives to the Land of Canaan,* 1.23 and expecta∣tion of the Messiah. And all other, (not such, nor Ceremoniall, as before) we esteem Morall. And of these Morall Lawes we are now to speak somewhat more largely. Of which we think it con∣venient to repeat the Description,* 1.24 and assigne some Reason of the severall parts of it, and then proceed to the Division of it, according to our Scope.

[A Morall Law, (we say) is, any Law of God, exprest in Scripture, (whether it can be proved Naturall,* 1.25 or not) which from the time it was giver, to the end of the World, bindes all succeeding Generations of their Posterity to whom it was given; and more specially obliges the Church, because the Scriptures, the Word of God; was specially written for them, and comes spe∣cially to them.]

Here we 1. say, Any Law of God exprest in Scri∣pture; because the Scripture containes all the Lawes of God, even those that are called Lawes of Nature, (and written plainly, or at least in their Principles, in all mens hearts) as well as any speciall and Positive Institution of God. The Scripture, we say, hath all:

and nothing is to be admitted, no not under the Title of a Law of Nature, what consent soever it may pretend to plead from the Heathens and Naturall men, which is not warranted by Scripture (in expresse words, or certain consequence) to be Gods Will and Command, even now.

2. We say, [whether it can be proved Naturall, or not] because we undertake to prove some Lawes perpetuall, which we will not contend to be Morall Naturall.

3. We say [from the time it was first given] as well, because we esteem some Lawes, granted to be Morall, and given under the Old Testament, not to be given at the Creation, but many yeares after; as that against Marying of Brothers and Sisters together, (of which we shall say somewhat anon) as also because we suppose the Lawes concerning the two Sacraments of the New Testament, and some other Evangelicall Laws, to deserve the name of Morall, being Perpetuall undeniably, though not given till our Saviours comming in the Flesh.

4. We adde, [which binds all succeeding Generations of their Po∣steritie to whom it was given:] that we may prevent the Quarrell of disputing of the manner of Promulgation: For if it were given to the Parents, the Transgression must needs be a Sin (though of Ignorance) in those of their Posterity, who having lost the Know∣ledge of it, had also forsaken the Practice: And so even men account Ignorance of Humane law, once clearly given, not to excuse totally. 2. That we may not include any, who neither by themselves, nor their ancestors, ever heard of a Law, if only Positive, as the New Testament Lawes particularly, (which till the Gospel be preached in a Nation, cannot oblige them) if any Nation can be supposed never to have had them.

5. Finally, we say, [They more specially oblige the Church, be∣cause the Scripture, the Word of God, was specially written for them, and comes specially to them.] This addes a second Obligation, even to the Lawes of Nature, and so to all others formerly given; and so Israel was the second or third time obliged to the Lawes of the Decalogue, and some others, because they had a renewed, (and so more undeniable) Charge of them, by Word and Writing; and could not so much as plead Ignorance, unlesse wilfull, through neg∣lect of the Scriptures, which was specially given them to be Gods

Statute-book, and Authentick Record of his Lawes. Of which, so many as He was pleased to ordaine to be Perpetuall, we ascribe the Terme of Morall unto, as we have said.

And of these we say further, and clearly,* 1.26 (though we have given intimations of it already) That they are of two kindes; Morall-Naturall, and Morall-Positive. Which agreeing in Perpetuity, (as far as we have already shewed) doe differ in their distinct Pro∣perties; as will appeare by their severall Descriptions, to which we now proceed in their order.

And first, a Law Morall-Naturall, we think,* 1.27 may thus properly be exprest: [A Law of Things necessary to be done or forborne, toward God or Man, our selves, or others: which the Nature of Man now (though corrupted) either doth acknowledge, or may at least be convinced of to be such, (even without the Scrip∣ture) from Arguments drawn from those Principles which are in the hearts of all men generally even now.] So that he must contradict some of those Principles, which yeelds not to those Lawes, specially when he is rationally urged with them. Or more briefly thus: [A Law of Nature is a Law, which may be proved not only just, but necessary, by Principles drawn from the light of Nature, which all Reasonable men have still in their hearts.] We chuse to expresse it thus, rather then, as some others doe,* 1.28 in a twofold Variety, and as we conceive, Erroniously on either hand. 1. Some describe it, by [being written in mans heart at the first Creation.] But this we apprehend to be a very uncertaine (not to say altogether impertinent) Description. For if we shall consider, 1. That the Scripture no where characterizes any particular Law by these Titles, of being a Law of Nature, or written in mans heart at the first Creation. 2. That all mens Natures are now corrupted; and so created Nature is to us at this day a merum Non-ens; with it we have nothing to doe in this Question, because we cannot know all that was then written in mans heart. But will we, nill we, our present Nature (though corrupted) must be the Judge, according to the light it hath still left,* 1.29 Which Laws are absolutely necessary for all men, and so, Which are Laws of Nature. 2. Others (and perhaps the same men at another time) describe it by [being written in the hearts of the Gentiles of old] And so they goe to seek in Hu∣mane Authors, for the generall Practice and acknowledgement of the

Gentiles; which where they finde wanting, they deny such Lawes to be Lawes of Nature: And under this pretence, they strongly reject (as they think) the 4. Commandement for one Day in se∣ven, from being Morall, (by which they will understand only Morall-Naturall) because it was not written in the hearts of the Gentiles, not acknowledged, nor practised by them of old.

* 1.30But this description of Morall-Naturall we cannot admit, for a double Reason. 1. Because some Lawes had the Testimony of all the Heathens Practice and Acknowledgement generally, and so seemes written in all their hearts; which yet are so far from being Morall-Naturall, that they were meerly Ceremoniall, and are now abolished; as the Law of sacrificing some materiall things to God; a Sheep, or an Oxe, or Flowre, or Wine, or the like. 2. And specially, because the most undeniable Law of Nature (or one of them) that is, or can be, namely, the worshipping of one only God, shall not be Morall-Naturall, if we stand to the proofe of the Gene∣rality of the Heathens Practice and Acknowledgement. For all that know any thing, know, that they generally (and even the very Jewes too, very often, before the Babylonish Captivity) worship∣ped a Plurality of Gods. If therefore the Gentiles not observing nor owning a seventh-day Sabbath, be a sufficient proofe to evince the 4. Commandement not Morall, (though we contend not for its being Morall-Naturall, as it commands so much, and no more, of solemne Time for Continuance and Frequencie together) It will not only thrust out also the second Commandement from being Mo∣rall, because it is apparent that all the World, of old, made and worshipped Images; and so it is cleare, that Law was not gene∣rally written in all their hearts: But even the first Commandement will not be admitted to be Morall, because all the World generally worshipped a plurality of Gods: And so neither was the Law of [having no other Gods but the Lord] written generally in the hearts of the Gentiles: We know, some of the wiser Philoso∣phers did indeed professe but one God, as Socrates; but even for that (as they write) he was condemned to death by his ungodly Countrymen. Also it is certaine, that it may be proved, even from those Principles of the light of Nature remaining in the hearts of all Reasonable men now, [That there is but One GOD] and so, [That we are to worship Him alone, and so but One.] Whence it

followes, that as there is now no other Judge of Lawes of Nature, but our present Nature, however corrupted: so we say, the Judge∣ment must be made, not simply according to first Apprehensions, but awakened Principles.

Therefore also for a further clearing of these Lawes of Nature,* 1.31 we adde,

[That they are not all of equall evidence or clearenesse, but admit of Degrees.]

And so they may be further distinguished: 1. There are some Principles of Nature: of which the Great Schooleman thus writes:

[Although in themselves the Precepts of the Law of Nature are many; yet may they all be reduced to this one; Good is to be prosecuted, Evill is to be avoyded.]

2.* 1.32 Some are Conclusions necessarily resulting from that Principle by way of Demonstration. Which Conclusions, as they arise at the first or second hand, or the like, may further be distinguished into immediate, or mediate. The immediate Conclusions are only two:* 1.33 The first,

[Thou shalt love the Lord thy God with all thy heart, &c. And the second, Thou shalt love thy Neighbour as thy selfe. On these two Commandements, saith our Saviour, hang all the Law and the Prophets.]

The mediate Conclusions are such,* 1.34 as doe also arise from the for∣mer Principle, but by the interposition of the two former Conclusi∣ons. And of this kinde are confessedly some, even most of the Com∣mandements of the Decalogue, if not all. But of this more anon.

The summe then of this Discourse of Naturally-Morall Lawes,* 1.35 is, That their proper Character is,

[To be in themselves not only just and convenient, but even necessary, in the Nature of the Laws themselves: for all reasonable creatures, such as Mankind, are universally and perpetually to stand obliged unto, toward GOD, themselves, and one another: and which very Nature, though corrupted, may be forced to confesse such.

But now besides these Morall-Naturall Lawes,* 1.36 there are (we say) others, which we call Morall-Positive. And these we describe to be,

[Laws, clearely laid down in Scripture, (in expresse words, or certaine consequence) which Nature, though corrupted, cannot reasonably deny to be just, good, (and so convenient to be perpetu∣ated, according to the Lawgivers pleasure:) Though antecedent to His Will, some way revealed to them, it would not, nor could not have judged them to be of themselves altogether necessary]

Nature,

even corrupted, cannot deny, but that it is fit, that the Law-givers Will and Pleasure should stand for a Law with his Creatures: and so, though it could have discerned no necessity of such, or such an Obligation, by the light of Nature meerly, (as perhaps even cre∣ated Nature could not in some of them) yet such equity and equality and goodnesse being in them, as they cannot but acknowledge them convenient, and fit to be perpetuated, unlesse God have exprest him∣selfe to the contrary. These we call Morall-Positive Laws, and esteem them universall to all their Posteritie to whom they were given, and Perpetuall to them, from the time they were given, unto the Worlds end, and so to all the Church in after ages, unlesse where God was pleased to make any particular exceptions or exemptions. And though we confesse God might have changed, or abrogated any of these Lawes so qualified, yet we doe not beleeve that He hath, unlesse it be undeniably exprest of this or that particular Law in que∣stion. Of which perswasion we shall give our grounds in due season.

And now, upon this Distinction (if we be not deceived) the greatest part of the present Controversie in this Discourse depends. It concernes us therefore to vindicate this fully, and make good this ground, before we proceed any further. And that there are some Positive Lawes in Scripture, thus Morall, that is, of univer∣sall extent (after they were once given) and perpetuall obligation, we thus endeavour to make manifest.

* 1.37First, GODS Prerogative and absolute Dominion over all men as his Creatures, (as we touched before) may authorise his Will to make such Lawes, and to impose them upon the World, and that even for a proof of his Prerogative Royall & absolute dominion, and consequently a Tryall of his Creatures Obedience. And this is in a manner acknowledged by one, that yet makes exception to this Di∣stinction:* 1.38

[It must (saith he) be the revealed will of GOD, that matches Positive with Naturall Lawes, and marks them with the silver stamp of Immutabilitie.]

So we say, it must be, and so it is, for

* 1.39Secondly, the same Will that was pleased to make Positive Laws universally and perpetually obligatory to the World of the same Age, may, no doubt, make Lawes universall and perpetuall for both Ages of the World: But God hath done the former, as will appeare by these instances: 1. For the old World, even beginning

with Adam, and ending with Christ, (as Divines commonly make the period) the Law of Sacrifices was an universall and perpetuall Law; the practice whereof we find in the very beginning, in Cain and Abel, without doubt, not without some Divine command to their Father: and all succeeding Generations, even of Heathens practised this. 2. To Noah was a Law of this kind given, for him∣selfe and all his Posteritie, as cannot be denied, Gen. 9. To abstaine from eating blood; though afterward it was more specially renew∣ed, and applied to the Jews; and the Gentiles lost it, as they did other things, even of the Law of Nature, as we touched before. 3. In the new World, beginning with Christ,* 1.40 and continuing till the day of Judgement, the two Sacraments of Baptisme, and the Lords Supper, are unquestionably Positive Lawes, yet universall, (as soon as the Gospel comes to any) and perpetuall; and so may be termed Morall, from the time they were given, to the worlds end. 4. Nay, we have a Record of a Law Morall-Positive given to Adam, even before his fall, reaching to all his Posterity, to the worlds end, viz. The not eating of the fruit of the tree of Knowledge. For, that it bound all men, appeares by too wofull experience, all Mankind be∣ing sinners for breaking of it in and with Adam. Therefore since God hath done thus from the beginning, to give Positive Lawes, and yet make them Morall, Universall, and Perpetuall; we can see no reason, but that there may be some other such, for both Ages of the World; Only we must looke that we pitch our mark aright, upon those that are indeed so. To which therefore we say fur∣ther.

Thirdly, that not only there may be,* 1.41 but that there are some o∣ther such Positive Lawes delivered in Scripture, that from the time they were first given, bind all Posterities in the Generations suc∣ceeding, even in all Ages: and this by the confession of the Adver∣saries themselves. 1. in sense, and 2. in plain words.

1. In sense: To which purpose, let those words of one of them be considered:

[That however all the Precepts of the Morall Law, (he meanes it of the Decalogue) belong to the Law of Na∣ture, as being agreeable to Reason (which is the rule of humane actions) and are, in that respect, of perpetuall observation; yet all of them are not of the same ranke, nor belong in the same degree and manner to the Law of Nature. Somethings there are, which

we by the instinct of Nature presently see to be good, or bad, &c. Others there are that require more consideration of Circumstances, and use of Discourse, to apprehend and judge of them. And lastly, there are some, to the knowledge whereof Humane Reason stands in need of Divine instruction. And these two latter sorts, specially the last, though they in some sort belong to the Law of Na∣ture, (and were haply, at our first Creation, written in the Tables of mans Heart, in more plain characters, and more easie to be read, then now since the fall they are) may, in respect of the other, be termed Morall, not in regard of Nature dictating, but in regard of Discipline, informing Nature.]

He speaks here of the last sort of Laws, under the Title of Lawes of Nature, (which is more then we will say:) But afterwards, qualifying the speech, and calling them Morall, not in regard of Nature dictating, but in respect of Discipline informing Nature; he saith the very same that we doe: For Morale Disciplinae, and Morale Positivum, are one and the same: Divine Instruction or Revelation (contra-distinguished to Nature) and Divine Imposition, is altogether the same in point of Lawes.* 1.42 To which purpose see another of their own, Mr. Brere∣wood by name, who being dead, was forced first to speak against the Morality of the fourth Commandement: yet this Distinction he acknowledgeth, and applies to the fourth Commandement:

[Morall is that which belongs to Manners; 1. by the instinct of Nature, as belonging to the inward Law written in our hearts. Or 2. by Instruction of Discipline, as being of the outward Law appointed by GOD, as that of observing the seventh Day; so that it may be termed Naturall, (which is more then we yet say) as being not of the Institution of Nature, but of the Discipline of Nature, &c.]

* 1.43Secondly, in the very words, the learned Bishop speaking of Lawes Positively Morall, saith,

[Some are common and generall to all Mankinde, as the Law of Polygamie and Wedlock, within some degrees, mentioned Lev. 20.]

And that the Law against Po∣lygamie, published by Adam, or by GOD himselfe to Adam, at the first beginning:

[For this cause shall a man leave father and mother, and cleave to his wife, and they two shall be one flesh, Gen. 2.]

was indeed but Positive, may be sufficiently concluded, by that, that many, even of the holiest men, after Abraham, were

Polygamists: Of whom it were a wild sentence, to say, they lived continually in a breach of a Law of Na∣ture:* 1.44 Divines also generally acknow∣ledging the Negative part of the Lawes of Nature to binde (ad semper) and to be per∣petually indispensable. It was then a Posi∣tive Law, yet Morall; and therefore (though ignorantly) yet they sinned in breaking of it, as appeares by what Malachy writes, Mal. 2. And our Saviour specially argues from the institution of Mariage in the beginning, Mat. 19.

Again, for the Lawes against incestuous mariages,* 1.45 (wherein we have at once many instances of Lawes Positively Morall) That they were, and are Morall, appeares by Gods counting the Trans∣gressions, such Abominations, when he speaks of them; and saying, that for them the Land of Canaan did spue out her Inhabitants, though Gentiles. And that they were yet but Positive, appeares also by the speciall instance of Cain and Seth, marying their sisters: and necessarily; for there were no other women to marry: yet had they not only leave, but charge to increase and multiply, Gen. 1. But considering that (as was said before) Negative Lawes of Na∣ture bind (ad semper) and are held perpetually Indispensable, It is not to be imagined, that God would have necessitated them to break a Law of Nature: but rather for the time have created them wives, as he did to Adam. It was therefore a Positive Law given after that time, and so (from thenceforth) Morall, Universall, and Per∣petuall: And their Perpetuity is also acknowledged by all Divines, and even many of the Heathens.

From all which, as we have made our Distinction good;* 1.46 so we may also note, 1. That the Bishops 3. character of a Law simply and formally Morall, (by which he meanes Morall-Naturall) [That it is of universall and perpetuall Obligation] is not sound and true, because not convertible. For himself hath given us here an instance of many Lawes common and generall to all Mankinde, and conse∣quently, of universall and perpetuall Obligation, which yet he con∣fesseth to be positively Morall.

2. And further, if a Positive Law may be of perpetuall Obligati∣on, why may it not be of immutable Institution? They were not

then well advised, who cavill at this Position, as an affirmation without ground,* 1.47 and without reason, or

[such a peece of Learning and Contradiction, as was never put up to shew, till in these latter times.]

For what is that they quarrell at?

[That a Positive Law should be immutable in it selfe.* 1.48]

So the Historian reports Dr. Ames his words: But the Doctor (if he look again) did not say, it was immutable in it selfe, (that is his addition) but immuta∣bilis plane Institutionis: he meant it with respect to men, on whom it was imposed, who have no power to change the Institution of GOD: For so he addes,

[So that in respect of our duty and obligation, it hath the very same force with those Lawes that were Naturall.]

And again, a little after,

[This Positive Right, on which this Institution is grounded; is right Divine, and in re∣spect of men, altogether immutable.]

Mark you Sir, in respect of men, and Divine Institution, it is immutable, not in it selfe. And we heard before, that the revealed will of God may match Positive with Naturall, in regard of Immutabilitie. But besides these, we have the approbation of this Distinction, by other Authors: Take one more;* 1.49 Mr, Carleton (afterward a Bishop) distinguishing of the right of Tythes, saith thus:

[Morall things are so, either by Nature, or by Institution; as sanctifying a seventh day, and Tithes]

And we cannot but wonder, that these men, who so stifly plead for Tithes to be due Jure Divino, not Naturall, but Positive, shall yet cry out of this Distinction, only when it is applied to the 4th. Commandement, for one day in seven. Let them consider it.

* 1.50The distinction now of Morall Lawes into Naturall and Posi∣tive, being sufficiently cleared, we shall only propound the further agreement of these Lawes, and then conclude this Chapter. They differ as afore, and agree in 2 things, besides Perpetuitie.

First, in their Authority, and force of Obligation: A Positive Law in force, doth as strongly binde the Conscience, as a Naturall; (aeque, though not aequaliter.) 2. In their Independence, both de∣pend upon God,* 1.51 and not upon the will of man; and so are indispen∣sable by humane authority. The Bishop therefore misapplieth this peece of his 3^d. Character, as belonging to Lawes simply and for∣mally Morall,

[That no Authority of men or Angels can exempt or priviledge any from their Obligation.]

For neither can they doe it in a Positive Law.

CHAP. II.

Rules to know a Law to be Morall, though but Positive.

THat there are Lawes of GOD, Morall, or Perpetuall,* 1.52 (which we henceforth take for one and the same thing) though but Posi∣tive, we suppose to have evinced in the former Chapter. Yet we grant withall, that sundry Lawes in Scripture, being Positive, are not Morall; and those not only, which were speciall to a Person or Nation, but also some of them which were generall to the first Age of the World, namely, untill Christs comming. Divers of these we confesse abolished, and of no obligation under the New Testa∣ment: Wherefore, that we may make use of our Distinction (and Assertion) of some Lawes Morall-Positive, as well as some Morall-Naturall; we must in the next place lay down, what kinde of Po∣sitive Lawes we hold to be still in force; and upon what grounds we hold so of them: By giving some Rules, whereby it may be con∣ceived, how far we stand obliged with conscience of obedience to them. And they are these, or some of these, which follow.

First,* 1.53 [Every Law of God (though but Positive) recorded in the Scripture, is Morall and Perpetuall, unlesse it be afterward found Repealed by God, or Expired in the nature of it.] We will explaine this Rule, and then prove it. 1.* 1.54 This Rule is propounded of all the Lawes of God generally, as recorded in Scripture. 1. Because the Fundamentall proofe of it, is equally for both Testaments. 2. Because some Lawes, not only recorded in the New Testament, but seeming to be ratified there, (as that of not eating Blood, &c. of which Law we shall speak somewhat anon) are taken to be af∣terward repealed. 3. Because some Lawes or Precepts of the New Testament are esteemed expired, though not repealed; as that, Joh. 13. of washing one anothers feet, Of anoynting the sick with oyle, that they might recover, Jam. 5. And perhaps some others are of a like nature.

2. We say, All Lawes are perpetuall, except first God hath after∣ward repealed them: that we may reserve to him the soveraignty of his Authority, particularly over Positive Lawes; which as they proceeded at first from his authority and pleasure, so may any of

them, or all of them, at any time, by his pleasure and authority be taken away, and repealed againe. Or, 2. It be expired: of which by and by.

3. By Gods repealing of any Law, we understand, any sentences of Scripture, particularly of Christ and his Apostles, declaring, that it is not the will of God, that such Lawes should any longer be coun∣ted in force; whether they be named expresly (as in some places they are) or comprehended under those generall expressions con∣cerning the Jewish Ceremonies, calling them shadowes, and Worldly Rudiments, Col. 2. Weak and beggerly Elements, Gal. 4. Carnall Ordinances imposed on them untill the time of Reformation, Heb. 9. and, a yoak which they were not able to beare, Act. 15. (which latter phrase will fetch in also some of the Judicials perhaps, such namely as cannot now be observed by particular Christians without mani∣fest prejudice, much lesse be held up by any Christian State without reall and speciall inconveniences.) And whatsoever comes certainly under any of these Termes, we esteem and reckon it repealed, though not expresly named. But whatsoever is without the limits of those Phrases, and not particularly mentioned as abolished, we account not repealed, though possibly it may be expired for all that; which therefore we adde.

4. By a Lawes being Expired in the Nature of it, wee meane, when it was manifestly given, and continued for some particular Reason, which Reason is now manifestly ceased, and so without any repealing of it, it is of it selfe at an end in respect of Obligation, (though if it have no reall inconvenience in it now, it may be freely continued still: and if the reason of it should (or could) be revived, so would the Law be in like sort.) And thus ex∣pired are sundry other of the Judiciall Lawes in the Old Testament, and those forementioned in the New Testament.

* 1.55And these Descriptions of a Law repealed or expired, seem to be so sufficient, as that it is the usuall practice of all conscientious Christians, specially Divines, that when they speak of any Law of the Old Testament, as Ceremoniall, or Judiciall, and so no longer in force (or any Precept of the New Testament not now binding us) they presently propound either some expresse Text rejecting it now, or at least some generall sentence including it among those that are now excluded, because of some Typicall signification that it hath, and the burdensomnesse and inconvenience of it, if it should be

still counted in force; or at least, the manifest ceasing of the reason for which they conceive it was at first given (or after continued for a while) and so that there is no reason now, why it should be counted still a Law of God. Which,* 1.56 before we goe any further to adde any speciall Proofs of our Rule, seems a tacite confession of it, (which we desire may be well noted) in that none of them goes a∣bout, absolutely or simply, to plead exemption from any particular Law, whether in the New or Old Testament, but only so far forth as he goes about to prove it to come under the compasse either of such a Repeale, or an Expiration.

But yet for all this, we beleeve,* 1.57 that this Rule doth already sound harshly in divers eares; and particularly, we are sure that our Ante-Sabbatarians will not let it passe without Exception; for they pro∣ceed quite contrary, as well in affirming,* 1.58

[That a Precept Evan∣gelical is of necessary obligation]

which yet we cannot yield with∣out the former Qualification; nor yet do they themselves in other places: As also specially, in that they seem peremptory,* 1.59

[That no Precepts of the old Law meerly Positive, are in force under the Go∣spel, unlesse the same be ratified and confirmed by the Gospel]

where they suppose it is not enough to keep an old Law in force, that it is not Repealed expresly; but they require an expresse Ratification of it in the Gospel or New Testament, otherwise they take it (With∣out more adoe) to be expired, though not repealed: which, by their leaves, we take to be an Errour, and that upon these grounds fol∣lowing.

First, from the Authority of the Lawgiver,* 1.60 which is the same under the Old Testament, and under the New; requiring the obe∣dience of Christians now, as well as of his People of old: so that whatsoever Law is once delivered to the Church, and accordingly recorded in the Law-book, the holy Scriptures, even of the Old Testament; whosoever will claime exemption from it, whether particular Person or Church, must produce somewhat to prove, that that Law is now (under the Gospel) repealed, or at least expired; more then bare saying, that it is no longer in force. It is so in the Statute-Law of our Kingdome (and of all Kingdomes) if a man can alleadge for himselfe in point of Right or Priviledge, (or the Kings Councell, for the Kings Rights and Prerogatives) any Statute that was once made, it stands good for all purposes, unlesse they who

would gainsay it, can alledge and prove that such a Statute is out of date, by expiration or repeale. So that the proof lyes originally up∣on the refuser of the Law, and they that would maintain it and urge it, need plead nothing more then the enacting of it once, till the abrogation of it can be verified.

And if it be so in the Statutes of men, and the Positive Lawes of Kingdomes, much more in those of God, whose Authority is unquestionably more absolute, and whose Wisedome, and Holi∣nesse, and Iustice, and Goodnesse, is infinitely beyond that of all Prin∣ces and States in the World.

This we take to be a point meriting exceeding much considerati∣on, though we find cause to doubt, it is but little considered, even by many Christians and Divines.

* 1.61Secondly, we confirm our Rule therefore, and this first proof of it, by a second or further illustration of it, in this manner. Because the old Testament is a part of the Rule of our Lives, as well as the New, and Canonicall Scripture, not only by way of Story or Do∣ctrine, but by way of precept and command, and binds us Chri∣stians as well (though not so much) as it did the Iewes. Our Di∣vines when they handle the Doctrine,* 1.62 of Christs delivering from the written Law (viz. In the old Testament, of which the only questi∣tion is) professe continually that he hath delivered us. 1. From the curse of the Law. 2. From the Lawes being a Covenant of works unto us, whereby we should be Iustifyed; But not from the obedience of it, or obligation to it, as a Rule of our Practise, and that so it still remains in force, and shall do to the worlds end. And the contrary is generally condemned in the Anabaptists, and An∣tinomists, whose proper opinion it is, that they make voyd all the Lawes of the old Testament, unlesse in expresse words renewed and repeated in the New Testament, and whosoever will not joyne with them, must be forced to acknowledge our Rule to be good, whether the Laws be Morall Naturall, or meerly Positive: as our adversaries themselves have confessed of some, and they cannot but confesse who hold the Lawes particularly against incestuous Marriages to be perpetuall, which yet are not so much as named (except having a mans Fathers Wife) in all the New Testament, the reason of which silence we shall give a touch of by and by.

Meane time we find a learned Bishop of chiefest note in our

Church after this manner to undertake to prove,* 1.63 that Tythes are due by divine right.

[this Law (saith he) did sometimes oblige the Church, as cannot be denyed; but it is not now Abrogated, there∣fore it binds still]

in which argumentation he must needs take our Rule for a ground [A Law instituted in the old Testament not Ab∣rogated in the New, is of perpetuall obligation, though it have no expresse ratification in the Gospel] leaving therefore our adversa∣ries at home to answer him, we add yet a further proof of our Rule.

Thirdly, otherwise the Church of God,* 1.64 immediately after the Death of Christ, for many yeers together, that is, untill the New Testament was written, had had no written Canon at all for their practice, either toward God, or toward men; but were left meerly to the Law of Nature: For the old Testament was, it seemes, quite disanulled at the Death of Christ, at least in regard of all Positive Lawes (that against Polygamie and all) and as for the Morall, they bound not the Christians as written in the old Testament; or (as some say) as given by Moses, but only as Lawes of Nature. All which we conceive a great inconvenience; in regard that Nature corrupted (which is now to be the Judge, as we said before) is but a dimm Light, in those in whom it is most clear. And where∣as it may be pretended, that the Preaching of Christ and his Apo∣stles might sufficiently supply the want of the written Law; wee answer, that though it might to the Gentiles, who were strangers to the Scriptures of the old Testament yet not to the Iewes (and those that conversed with them) who could never have beene wrought upon to have embraced the Doctrine of the Gospel, if it had not been grounded upon the Doctrine of the Law of the old Testament, that is, if they that Preached it had not called for Repentance for transgressions of the Law, and urged still to the obedience of it, as indeed both Christ and his Apostles do upon all occasions: and without it also, their Preaching would easily have been both for∣gotten and mistaken, if there had been no grounds of Gods Law written, by and upon which to settle the consciences of their hearers.

Fourthly,* 1.65 to all which we may in the last place adjoyne this con∣sideration, that if those places in the New Testament be observed (some of them at least, if not all) where it is pretended, that Christ,

or any of his Apostles do ratifie any of the Lawes of the Old Testa∣ment, it will be found that they containe no such ratification as our adversaries pretend in this question. For they will appear not to be spoken by way of such confirmation, without which those Lawes ought to have been no longer accounted in force, which in propri∣ety of speech is a new imposition of them. As when a King by his Proclamation confirms his former Proclamation which was voyd by the death of his Predecessor, this is properly a new imposition of the same things by his Authority, which after the former Kings death were not of any validity at all. We say, that the confirmation that the New Testament gives unto the Lawes of the Old Testa∣ment will not be found to be of this Nature, but rather testificati∣ons of those Lawes standing in force; and so alledging them to confirm their own Doctrine, or to be a ground of it. As our Saviour evidently Alledges a Text out of Gen. 2. to ground and confirm his Doctrine against divorce, Mat. 19. and the Apostles in like manner, as we shall give some other instances hereafter, rather fetching their Authority (in part at least) from the books of the Old Testament in matters of practise (as well as of Faith) then lending strength to them by their owne Authority.

* 1.66And so we suppose we may, upon just reason inferre, that the si∣lence of the New Testament concerning a Law, expressely and cleare-livered in the Old Testament, is a confirmation rather then an abrogation of it, or an intimation that it is expired; judicious Di∣vines giving this for a reason of the silence of the New Testament in diverse points, which are most vehemently urged in the old, as against incestuous marriages fore noted (and that others are but slightly, and as it were occasionally mentioned, as the Lawes about Tythes and usury, &c.) because they are so clearly and importu∣nately pressed in the old. And therefore till we see better reasons to the contrary, then any we have yet met with in all our disputers books, we must needs hold, that all the Lawes of the Old Testament are perpetuated to this day, if there be nothing against them in the New Testament by way of repealing them: or at least in reason, which might plead for an expiration. And if any one think, that by this assertion, sundry of the Lawes which are usually counted judai∣call will prove to be in force still; we answer, that perhaps it may prove so indeed. And, if we may have Liberty to expresse our ap∣prehension

of the Case in generall, we must needs confesse, that as we beleeve it lies upon our Consciences in particular, to prove any particular Law, this or that, (which we hold to be Ceremoniall or Judaicall) to be such; or else we cannot justly (nor safely) plead it to be Repealed or Expired, if it be not named among such ex∣presly in the New Testament: So we are afraid, that many Divines, (not to say some Churches and States now adayes) have been a little too bold in rejecting sundry Lawes as meerly Judaicall, which upon further advisement might perhaps be found Morall and Perpetuall. To which our next Rule will speak some what more fully.

But before we proceed to that,* 1.67 we will (as we intimated before a promise in our Margent) speak a little of that place Act. 15. for 3 causes specially: One is, that The things there mentioned to be Necessary to be observed, when all the rest of the Jewish Ceremo∣nies were discharged, are not all of one kinde, but one of them is Morall, the other three Ceremoniall. 2. Because not only some persons are yet tender in the point of eating Blood, but also the Greek Church generally hold that Prohibition in force. Therefore we will say somewhat at least toward the clearing of both these, as also why the Ceremonies mentioned were continued then, if they be not now in force. 3. For that some light also may perhaps from hence be afforded to judge of some other Lawes. But all briefly, that we may not be held too long in any Digression from the main In∣tendment.

We find in that place Act. 15.* 1.68 four Laws by name recommended to the Christian Gentiles: whereof one is against Fornication, (to begin with that first) And of this we say, that it is indeed a Morall Law, and perpetuall, (though if Polygamie, and the Law of Mariage be but Positive Lawes, as was argued before, this also is but Posi∣tive) and the Morality and Perpetuity of it appeares undeniably by ranking of it every where, in St. Pauls Epistles, and other places of the New Testament, among the most heynous sins which exclude out of Gods Kingdome, and so Damnation being threatned to it more then ten times in the New Testament. Yet because many of the Heathens, who acknowledged Adultery to be a grievous sin, made light of single Fornication, and thought it a matter of no∣thing, and scarce any sin at all; Therefore the Apostles, to give an

Antidote for the present to this conceit, and to prevent such mis∣chiefe, doe here rank it among those things which they call necessary to be avoyded, though the rest but Ceremoniall: intending after∣ward more fully to discover the abomination of that in it selfe, and so perfectly to root it out from among Christians, as St. Paul after∣ward doth (as much as any one thing) labour upon all occasions to doe, as we touched before; and makes it a matter of absolute necessity to flie from it.

* 1.69A second thing mentioned was Ceremoniall, Namely, The ab∣staining from things offered in sacrifice to Idols; which St. James calls in his sentence, Pollutions of Idols. These were forbidden in the Ceremoniall Law by way of Document, to teach them to abo∣minate Idols. Now that this is repealed, in point of Conscience, appeares undeniably (notwithstanding this sentence here, Act. 15.) besides other places, by that, 1 Cor. 10.25, 27. where he bids them eat any thing that is sold in the Market, or that was set before them at a Heathens house, asking no question for Conscience sake, even though the thing perhaps be thought to have been offered in sacrifice to Idols, as the next verse implies. Yet was the restraint of eating those things necessary for a while, for a double or treble scandall which else might ensue.

The first, (and chiefly intended in this place, Act. 15.) was in re∣ference to the Jewes, lest they should detest Christians as favourers of Idols.

A second, in regard of weake Christians, who not infor∣med of their Liberty fully, might have judged those that did eat such things, unconscionable; as also some of them be drawn to eat in like sort, even against their Consciences, by others example.

A third, in regard of the Heathen Idolaters themselves, who thereby might he hardened in their Idolatrous Worship, as thinking that Christians did in some sort allow of it, since they would vouch∣safe to eat of their Sacrifices. And in all these respects, even S. Paul, who in the place before mentioned allowes the eating of such things simply, without scruple of Conscience; yet both in that Chapter (and Rom. 14. and 1 Cor. 8. though respecting weak Chri∣stians) enjoynes still a forbearance, so long as the eating might be scandalous to any. And now to us, this particular Law is not only

repealed, as I said before, but expired also, there being now no such things among us, as any meat offered in sacrifice to Idolls, only the generall respects of scandall, bind us still, according as oc∣casion may be, as those places do abundantly urge.

A third thing was, not eating things strangled,* 1.70 and this was also Ceremoniall, being specially forbidden, because the bloud was not powred out of it, Lev. 17.13. and the repeale of it may be clearly evidenced, not only from the former place, 1 Cor. 10.25, 27. Which is generall, but also from the 1 Tim. 4. and Col. 2. which allowes plainly all kind of meat; yet this also was necessary to be forbid∣den, so long as bloud was forbidden, of which we come now in the last place to speak.

The fourth thing then here mentioned,* 1.71 was the not eating of Bloud, the most antient of all the other, being as old as Noahs age, immediately after the floud. Gen. 9. and oftimes urged by Moses, and mentioned in the Prophets with all earnestnesse, and severe threatnings, and gracious promises. Yet that this also is repealed, may appear; not only,

First, Because bloud, having a nourishing quality, and being by God, in Nature, made fit for meat (as appears by experience) it comes fairly within the compasse of those Generall sentences, allow∣ing all kinds of meat, mentioned before. But specially, because,

Secondly, it was, at the very first institution, a document of a spi∣rituall thing, namely, to teach them to abhorre shedding the Bloud of men, and accordingly it is joyned with it, Gen. 9. as if God had said more plainly, Because I will inure you, not to shed the bloud of men, I do forbid you to eate the bloud of any Beast, or Foule, or other Creature, the flesh of which I shall allow you to eate: like that Law, afterward given to the Jewes. That they should not muzzle the mouth of the Oxe, that treads out the corn, which (sayes the Apostle) 1 Cor. 9. was written altogether for our sakes; that the Ministers should be maintained. Seeing then the forbidding of Bloud was a part of the Pedagogy, of the Infant-Church, of the Old Testament, it is fairly argued, that it is now ceased when that Church is come to age.

Thirdly, because, Bloud was also expressely made a Type of the Reconciliation of Christ, by his Bloud shedding, and in that respect was forbidden to be eaten or drunk, God would reserve it from common

use, Lev. 17.11. &c. therefore Christ being now come, and having fulfilled the Type of Reconciliation; that restraint seems to be ta∣ken away, and Liberty granted to eat Bloud now, as well as we may eat the fat or suet which yet was also forbidden to be eaten under the Law, for the very same reason, because it was reserved for sacrifice, Lev. 3.16, 17. Lev. 17.23. &c.

Fourthly, whiles Bloud remained forbidden it seemed necessary to draw with it, the prohibition of things strangled, as was noted be∣fore: Now all things strangled being allowed (as was noted) bloud seemes to be so too.

* 1.72But for the present restraint of this, there was speciall reason, a∣bove any of the other Iewish Ceremonies: because of the antiqui∣ty of the Law mentioned; and Gods importunity to have it obser∣ved, so oft as he doth mention it, which is often, in the books of Moses. And Saint Iames expresses that to be the reason of his pro∣pounding that Sanction for the continuance of these things, Acts 15.21. because Moses was read in every City, and so a sudden ta∣king Liberty in these things, would have been greatly scandalous to the Iewes, who, while their Common wealth stood intire, and they were nationally yet the people of God, were to be specially respe∣cted, by the Gentiles, that lived among them, any where. And this, above all the rest, would have been scandalous to them, be∣cause they held all Nations, to be tyed to the Precepts given to Noah, and abhorred them that observed them not, more then they did for the Ceremonies given by the hand of Moses, or even for cir∣cumcision it self, though given to Abraham. But now the Jewes Common wealth being destroyed, and God having rejected them from being any more his people, and that Doctrine of Christian Liberty being fully published, Christians that understand their Li∣berty, need no longer forbear the eating of it; It being repealed up∣on the grounds forenoted.

* 1.73And so having dispatched this not unusefull digression to our main purpose, We return to the prosecution of that: and so for the yet better and more clear discerning of Morall Lawes, though but Positive, We propound this second Rule [Every Law of God, though but Positive, which is Substantially-profitable for all men in all Ages to be obliged unto, is Morall, that is, Vniversall and Per∣petuall, unlesse a clear and certain repeale of it can be shewed in Scrip∣ture.]

The sense of this Rule is delivered by great Divines, in those usuall sentences of ['Tale Praeceptum, qualis Ratio Praecepti.] And,* 1.74 ["Ratio immutabilis facit Praeceptum immutabile.] But because those Expressions are liable to Exceptions, and have been excepted against by divers Disputers in this Question: We rather chuse to deliver our selves otherwise, and as we have set our Rule down: whereby we conceive, the usuall Objections against those Senten∣ces are sufficiently prevented, or may be readily answered. And this, as we suppose, will be cleare, when we have a little explained the Termes of this Rule also, and added a few grounds for the confir∣mation of it.

1. Then, by Profitable, we understand that,* 1.75 which being pra∣ctised, not only possibly or probably may, but certainly and infallibly doth tend to the securing and advancing, either 1. of the glory of God, and the good of Soules, (which goe ever together) or 2. the ge∣nerall good of humane societie: or 3. even a mans own personall good, in regard of his body, and outward condition: According as the concernment of the Law looks at any one, or more of these; and the more of these it looks to, the more profitable it is, and the more certainly Morall and Perpetuall.

2. It is to be considered, how a Law, that appeares not to be of absolute Necessity, and so not properly Morall-Naturall, in the specialty of it, may come to be so profitable to any of the ends fore∣mentioned: and that we conceive may be in a three-fold re∣spect.

1. As it may be a happy supply of Wisdome to men, in limiting or bounding those things, that (even necessarily) must be limited some way, and which Mans wisdome, specially as now corrupted, is greatly, if not altogether, unsufficient to set the bounds of; and wherein yet, if there be not a wise determination, there may be a very great prejudice to some or other of those important ends. Herein now, the wisedome of God, being uncontrollable, interposing it selfe by a Law, both makes that Law, and assures it to be unde∣niably profitable.

2.* 1.76 As it may be a sufficient remedy of mens unwillingnesse to pra∣ctise that which is so profitable. Experience shewes, that our want of Zeale to God, and our own Soules good, and want of Charity one to another, or even of constant respect to our own true Naturall

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good, betrayes us to sundry faults, where we are left at liberty, without any expresse Law of God. The Lawes of Men, even though Penall, being not strong enough to hold us in, in many things; and not able to reach to many others. And though it be true, that God hath given a generall command to obey Superiors in lawfull things; yet is that Command so agitated by Disputes of men of all sorts, that in conclusion it is exceeding little practised any where, unlesse it be in those things which a mans own mind consents to be every way profitable for himselfe, which very rarely happens. Therefore the unquestionable Authority of GOD, giving out a Law in any particular, not only silences all Disputes, but awes all Consciences, (far more strongly, and immediately, then the best Law of Man can doe) even of those that are unwilling, if they be not altogether hardned, or asleep: and so secures the Practice, to the fullest ad∣vantage, according to the nature of the Profitablenesse of the Law.

* 1.773. As it may be a sufficient securing of a desirable Liberty or Priviledge to the willing, to practise that which may be profitable in any of the respects fore-noted: or to forbeare the contrary. And in this also, experience shewes abundantly, That when things are left more at large, many are interrupted, and many altogether hindered from those things which they greatly desire to doe, and which would be really profitable to be done; and are oftentimes not only tempted, but even forced, in a sort, to doe contrary to what were so profitable to be done, if they had cleare liberty, from suffi∣cient Authority. Therefore, here againe, the undeniable Soveraigne Authority of God the Lord of all, comes graciously to authorize by that Law, such to enjoy their desired freedome, and to plead his plea∣sure for their liberty to so good purposes; and withall, gives them assurance, that if they doe suffer any outward inconvenience from men, or otherwise, himselfe will recompense it to them againe, at least unto their soules: and so the Law is still most undoubtedly profitable.

* 1.78Thirdly, Now by substantially-profitable, we understand such a Law, whose utility flowes not meerly from the absolute and al∣mighty pleasure of GOD the Lawgiver; though his Wisdome and Authority be the prime and principall cause of all profitablenesse of any Law, (and so of these, as we discoursed but even now.) But it

ariseth partly from the nature of the Practice or Forbearance, and so from the matter of the Law, in it selfe, according to Reason, and humane judgement. And so by putting in this word, we difference the Lawes we now speak of.

1. From all the Ceremoniall Types and Documents forespoken of,* 1.79 even that of not eating blood, &c. For we deny not, but in as much as God appointed those for a time, they were for the time, in that consideration, profitable unto those Typicall ends, and so (redu∣ctively) to his Honour, and Soules good. But this was not in the nature of the Observances themselves, or the substantiality of the matter of those Laws towards Gods honour; but meerly in regard of his Pleasure, appointing them for that time. And therefore the A∣postle speaking of them generally, and giving a reason of their change and abrogation, saith, [It was for their weaknesse and unprofitable∣nesse, Heb. 7:18.] But the Lawes we speak of, and of which our Rule proceeds, are only such as may be found to have in themselves, and the nature of the things, (if warrantably practised, though not peremptorily commanded) some substantiality and reality of Profi∣tablenesse: But much more being commanded by God himselfe, for the Reasons expressed.

2. This word Substantiall, differences Lawes of this kind,* 1.80 (viz. Morall-Positive) in regard of their Substance, from any Circum∣stance annexed to them, even though it were at their first delivery, and namely from the Particularity or Individuality of the Object of them (as suppose, the Law of Tithes to be of this kind, the Par∣ticularity or Individuality of it, in respect of Cattell, (Lev. 27.) was the 10^th. or last of 10. that passed under the Rod) which in reference to the nature of the Law, is plainly but a meer Circumstance, and no wayes of the Substance of it, nor conducing to that universall and perpetuall Vtility, which flowes from the Matter and Substance, (which in that of Tithes, was the paying God a tribute or rent of their estates, multiplied by his blessing; and was afterward by Him applied to the maintenance of his Ministers, Num. 18. Unto which ends, the Proportion, viz. a tenth part, was plainly profitable, but the Order, the tenth under the Rod, not at all, but meerly at Gods pleasure.) And therefore, while that Particularity or Individuality, being a meer Circumstance, comes to be abolished or changed, the Law it self, in its substance, may be perpetuall, as being perpetually profitable.

* 1.814. We adde in the last place, Ʋnlesse a cleare and certaine Repeale of it can be shewed in Scripture. This we put in, 1. That we may eternally reserve to God the honour of his Soveraigntie, in taking away, as well as in making any such Positive Lawes, at his pleasure: and of his infinite Wisdome, who may see cause for that, which we see none for; and so if he declare any Law repealed, though we should otherwise have thought it substantially profitable, yet we will not argue it perpetuall, contrary to his expresse pleasure mani∣fested unto us. 2. But then, we mention a cleare and certaine Re∣peale, that such Lawes, as we speak of, may not be rejected upon slight and easie pretences, or such generall intimations only, which (according to the manner of interpreting Scripture) may well beare another sense; and so may leave such Lawes so substantially profi∣table, wholly untoucht. In a word, if the pretended Repeale be questionable upon grounds from other places of Scripture, We con∣ceive, that the Substantiall-Profitablenesse of the Law in controver∣sie, being perpetuall for all men in all Ages (as we say) doth argue, that such a Law is not included in the Repeale,* 1.82 but remaining in its strength, among the Perpetuals. 3. We here make no mention of Expiration, as we did in the former Rule; because the Perpetuall Substantiall-Profitablenesse of the Law, doth directly contradict the Expiration. It must then be in force as Perpetuall, unlesse (as we said) a cleare and certaine Repeale of it can be shewed in Scrip∣ture. And so these things, being thus explained, we suppose a few words may suffice to confirme this Rule, considering the Proofes formerly laid down to stablish the foregoing Rule.

* 1.83For if every Law written be Perpetuall (though Positive) which is not after found repealed by God, or expired in the nature of it; and the substantialitie of the Profit of the Law evinces it not to be expired, and withall distinguishes it from the Ceremoniall Types and Documents, (which are the maine, if not the only subjects of a Re∣peale) what can be pretended, why we should conceive it to be repealed, unlesse it be clearely and infallibly mentioned in Scripture to be no longer in force? Let a man study to say what he will, or can, if it be to the purpose, to shew any Law (contended for by others to be Morall) not to be Perpetuall; It must argue it some way inconvenient and prejudiciall, as a reall (and unnecessary) bur∣den to us now: And this then will discharge it out of the rank of the

Lawes we argue for, which we all substantially-profitable for all men in all ages: for inconvenient and prejudiciall are contradictory to substantially-profitable. If therefore any who excepts against a Law as not perpetuall, can prove it really inconvenient and prejudi∣ciall to be observed, we dispute not for it in this Rule, but relin∣quish it, as out of out intention. But on the contrary, if we can prove any Law so substantially-profitable, as we have discoursed; then all allegations of its Inconvenience and Prejudice will be frivo∣lous and vain, and the Law will be found perpetuall, as the Profit of it is.

Only we must a little carefully observe,* 1.84 [That if the substantiall-profitablenesse of any Law, argued thereby to be perpetuall, doe con∣cerne Religion, that is, Gods honour, and the good of Soules: A worldly inconvenience, or some outward difficulty attending the ob∣servation of it, will not be sufficient to discharge it from being of per∣petuall obligation:] For as much as God and our Soules are un∣doubtedly to be preferred before any worldly convenience or in∣convenience: And likewise by reason of our present corruption, there is scarce any Law of God (even of these that are Morall-Naturall) but the observation of it is often, if not perpetually, at∣tended with some outward difficulty and worldly inconvenience; which is one main reason that makes self-denyall (namely in carnall and worldly respects) to be the first lesson of Christianitie and God∣linesse. 2. In like sort, [If the profit of the Law concerne the generall good of Humane societie, even in worldly respects; then a mans par∣ticular worldly inconvenience or difficulty, (or burden) in the obser∣vation of it, is not sufficient to discharge that Law neither from being of perpetuall obligation:] For as much as a private and personall convenience or benefit must give place to a generall or publike; and one, or a few, must be contented to suffer some inconvenience, rather then put many (or all) to a like, or greater prejudice. 3. With∣all, that though God in his gracious indulgence hath allowed the in∣termission of some of his services, (and so dispensed with some of his Lawes that concerned himselfe) in a particular case of Necessitie, for the good of mens bodies; and so allowed to doe such things, in these cases, as in a Direct and Naturall (that is, Physicall) conside∣ration, are necessary for the Bodies safety and good, (or even for the preservation of the lives of Cattels, and shewing them mercy;

Or saving from present, and otherwise inevitable destruction of any of a mans goods.) Yet [The hazard, or even certainty of Persecuti∣on, though to the losse of all a mans substance, or even of his life, is no sufficient ablegation to discharge any profitable Law concerning God, and the Soule: so as the pretence of such inconvenience of Persecuti∣on, to be undergone in or for the observation of that Law, should argue that Law not to be in force now.] For as much as 1. even all the un∣deniably Perpetuall Lawes, (those that are most Morall-Naturall) whether belonging to the first or second Table, as the not worship∣ping other Gods, or the not murthering an innocent, or not commit∣ting Adultery, Incest, or Sodomy; might be, and would be made voyd, upon this pretence, That they were inconvenient Lawes, and prejudiciall to mens lives, in such and such cases. 2. We find also, that Daniel, in that case of Testimony, and hazard of Persecution to ex∣tremity, would not forbeare his three times a day solemne Prayers, and that upon his knees, in his Chamber, and his windows open toward Hierusalem; though he knew his enemies might by that meanes surprise him, and accuse him, and cause him to be cast into the den of Lyons: yet did he hold himselfe bound to the Law of Outward Worship, daily, and even in that open manner, (though the looking toward Hierusalem was but a Ceremony ordained by God upon Solomons prayer, 1 King. c. 8.9.) 3. Also the Maccabees did not think that Persecution did (or could) discharge even the Ceremoni∣all Law of not eating Swines flesh; but for it endured all extremitie of Torments, as the Story relates, (and for it they are ranked a∣mong the Worthies of the Old Testament, who lived and dyed in Faith, Heb. 11.) Much lesse then can any such hazard, or even the enduring of Persecution, be counted such an inconvenience, as should suffice to disprove a Law substantially-profitable (for Gods honour (specially) and Soules good) from being Morall and Perpetuall, unlesse (as we said at the first mentioning of the Rule) God have clearely and certainly repealed it in his Word.* 1.85 The further proofe whereof we thus briefly lay down:

1. We find, that among men, nothing moves a wise, and just, and gracious King or State to take away any Law (though not made by themselves, but by their Ancestors, and specially if made by them∣selves) that they find still profitable for the honour of the Soveraigne, and the reall good of the Subjects. And that as the Imbecility of

Humane wisedome to foresee all future conveniences or inconve∣niences, makes all Humane Lawes mutable in themselves: So only the emergent or seeming appearances of such inconveniences, as were not when the Law was made, makes them be taken away actu∣ally, by such as are not Tyrannous nor unwise. Therefore we can∣not imagine (unlesse we find it syllabically and undeniably exprest) that God should doe otherwise then perpetuate those Lawes, which according to that wisdome he hath (from Reason and Scripture to∣gether) vouchsafed unto us, we cannot but judge substantially pro∣fitable for us and all men now, as well as they were for his people of old. We know he can never be deceived, so as to mistake the pro∣fitablenesse of any Law: neither can he ever faile in his love to his own honour, or the good of his Church in any generation. Though therefore we still grant, that if it be infallibly certain, that He hath repealed any Law, We are deceived, if we still think it substantially profitable: and must conclude, that by such Repeale he hath pro∣nounced the contrary of it, according to his unsearchable wisdome, infinitely exceeding ours. Yet still (upon the same grounds of his infallible wisdome, and never failing love to his own honour, and his Churches good) we cannot believe any such Repeale, unlesse it be undoubtedly cleare and undeniable: The rather, because,—

2.* 1.86 We find such cleare and undeniable expressions in the New Testament, of the Repeale of sundry Lawes of the Old Testament, which had apparently no Substantiality of Profitablenesse, (accor∣ding as we have described it) but their service and profit depended meerly upon Gods particular appointment; as Circumcision, and the forbearing of Meats, and the offering of Sacrifices for Sin, and many such like; which also had a reality of burden in them, which God was yet pleased to impose upon them, till Christ the promised Seed would come. Yet, I say, God vouchsafed clearely to declare by his Apostles, (and in his Word, in their Acts and Epistles) that he hath repealed these, as now no longer profitable, and as burden∣some. Therefore we conceive, that His not expresly naming, nor undeniably including under any generall sentence of Repeale, any such Law, as our best and most serious consideration cannot but still esteem singularly profitable, (particularly for His honour, and our own Soules good) is a certain and undeniable intimation to us,

that He would have us esteeme them still in force, and not re∣pealed.

* 1.873. We conceive, that the most usuall Objection and Pretence of Christian Liberty under the Gospel, purchased by the death of our blessed Redeemer the Lord Jesus Christ, is so contradicted by the Explication we have made of Substantially Profitable, that we can∣not imagine how it can any way serve to discharge or disprove our Rule: For can that be properly called Christian Liberty, to be loose from the Bond of those Lawes, which to observe, is undeniably singularly profitable for the advancement of Gods honour, and the salvation of men, or for a generall good to Humane Societies, or the like? What is Licentiousnesse, if that be Christian Liberty? Or is it imaginable, that He who dyed properly to procure all good to his people, and chiefly to their Soules, should intend by his death to dissolve the obligation of any such Law, which is substantially profitable for their spirituall good? Were not this rather to bring prejudice to them, and inconvenience, then spirituall benefit? And on the contrary, it is certainly a happy Priviledge, and a true Spiri∣tuall and Christian Liberty, (worthy to be sued for to God and Christ with all importunity, if it were a matter liable to be prayed for) to have the bonds of such profitable Lawes still tying us fast, how willing soever the carnall heart of any would be to be rid of them. And this is the cause, as we conceive, why St. James, speaking of the Law generally which Christians are still bound unto, calls it twise, the Law of Liberty, ch. 1.25. & 2.12. And so a matter of thanksgiving rather, that we are still partakers of the benefit of it, then of complaint of it, or quarrell or dispute against it, or refracto∣rinesse to obey it.

* 1.884. To all this we may add, that we find God so carefull of the per∣petuating of some Substantially Profitable Laws, that even when he hath thought good to take away some particularity & circumstance about them, and namely the individuall object of them, and to ab∣rogate and abolish that; yet he vouchsafed to continue the Substance of those Lawes still under the New Testament: and for that pur∣pose, himselfe ordained new Particularities, new Individuall Ob∣jects, whereby those Lawes should subsist; and made only a change in the Circumstances, and no diminution nor alteration at all of the Substance of those profitable Lawes. Of this I have a double un∣deniable

instance to produce; one of the Ministery, the other of the Sacraments. 1 It cannot be denyed,* 1.89 but it is a Substantially Profitable Law for all men in all Ages, [That there should be some men set apart to minister between GOD and his People; and the People submit to them, being appointed of GOD to that office, and de∣pend upon them so far as GOD ordaines.] Accordingly, (besides Melchisedek mentioned to be a Priest of the most High GOD,* 1.90 in Abrahams time, Gen. 14.) GOD, as soon as ever he took Israel to be his people, had first the first-borne to be his Priests, (Exod. 24.5. & Num. 3. &c.) and afterward the Tribe of Levi; and the Family of Aaron, (besides also his raising up extraordinary Prophets, for part of that office.) But these Levites and Aaronites, though he hath under the New Testament taken away from being Hereditary Mi∣nisters of his, and so abolished their Order: yet hath he not left his Church without Ministers; But Christ himselfe upon Earth, chose, and sent some in that imployment, and appointed them to send o∣thers in succession, which accordingly they did, (as the Acts and Epistles shew) and likewise continually gives gifts to men to that end (Ephes. 4.) and so upon those, who are according to his Word ordained to that Office, lies the Substantiall Duty of GODS Mi∣nisters, even the same for substance that was from the beginning, namely to teach, and pray, and judge the People in things pertaining to GOD, according to his Word: And Gods people are bound to submit to them, and depend upon them, (answerable to the rules of the Word) as well, and as much, as they of old were to his Ministers in those times. And all this, because of the substantiall profit of those Lawes for Gods honour, and mens soules; as the termes of Em∣bassadors, Watchmen, Shepheards, Husbandmen, Builders, Fishers, and the like, doe abundantly testifie. So that a substantially profi∣table Law appeares to be perpetuated, even where God makes some change about it. And if we consider, that God did once speak to his people generally by his own Majestick voyce, (Exod. 20.) and oftentimes of old to Particulars, by Dreams, and Revelations, and by apparitions of Angels: There was no necessity, neither on Gods part, nor Mens, that such Lawes should be made, or any such Office of Men establisht; But it was only the pleasure of God, and a Posi∣tive Law of his, (desired also by the people, as we find Exod. 20. after they had heard that dreadfull voyce: and in answer thereunto,

He promised a succession of Prophets,* 1.91 and specially Christ the great Prophet, Deut. 18.) Yet for the substantiall profitablenesse of it, perpetuated by God throughout all Ages; and acknowledged and practised even by all the Heathens. Yet by no Argument can it be proved Morall-Naturall, as I suppose.

* 1.922. The other Instance is yet more (if need be) undeniable, for a Positive Law to be perpetuated, because substantially-profitable for all men in all ages. And that is the Law of the Sacraments, of be∣ing Seales for confirmation of a Covenant between God and men. Of this it cannot be said there is any necessity in regard of God, who knowes all mens hearts, before, and without this: nor yet abso∣lutely in regard of Men; For all Orthodox Divines hold, men may be (and are) saved without them, if they be not willing contemners of them: They are then necessary, only necessitate Praecepti, not Medii. And the nature of them is such, as that God himselfe must appoint them, or else they are so far from being necessary or profi∣table to advance his honour, and Soules good, that they are unlaw∣full to be used: (Men may not make or appoint Religious seales of the Covenant between God and them.) The using then of any such, comes from Gods Positive Law. Yet because in his Wisdome and Grace he saw it would be profitable for his Church to have such Seales of the Covenant between him and them: And accordingly, we are able to discourse of a substantiall profit of such seales of Gods appointment, to strengthen our faith, and engage us the more so∣lemnly and strongly to him, and that from time to time. Therefore God not only gave to Adam in innocencie the Tree of Life for a Sacrament, as Divines generally hold: But after his fall, Sacrifices, which had certainly the nature of Sacraments & seals of Gods cove∣nant: And now under the New Testament, though he hath abolished the old seales of Circumcision, and the Passeover, (and Sacrifices) yet he hath not abolished the Law of Sacraments, of Seales in generall, (though also that Law be no where expresly laid down in the gene∣rall, but under the particular Seales of each Age) But hath only changed the former Individuall Objects, and set up (himselfe) new ones, Baptisme, and the Lords Supper: Unto the Lawes of which (even the generall Lawes of Seales, to be gathered from the Old, as well as the New Testament) All his people are still bound, because of the substantiall profitablenesse, as well, and as much as they

of old were, Though not to the specialties which appear peculiar to the old Seals. Still then, we find God Perpetuating, Substanti∣ally-Profitable Lawes, even although he change some circumstance about them.

We will therefore conclude this discourse (and this Chapter) with this Epiphonema from both our Rules. That,* 1.93 as we being Subjects of the great Lawgiver, dare not pleade our selves loose from any Law of his which we shall find in his Word; and specially not from any such substantially-profitable Law, without we can be sure he hath discharged us of it, (according as we have discoursed of expirations and repeale.) So upon this supposition, We shall not need be overcurious in distinguishing Morall-Naturall, from Morall Positive, for both will come to one effect to us.

CHAP. III.

Every Law of the Decalogue, is a Morall and Perpe∣tuall Law.

WEE have one Rule more to adde,* 1.94 to know a Law to be Morall, though but Positive, and that is, [Every Law of the Decalogue, or every one of the tenne Command∣ments, is a Morall and Perpetuall Law.] This Rule we finde, doth not passe currant with the contrary party, and only or principally because of the fourth Commandment, which they are un∣willing to honour with the title and dignity of a Morall Law; without some qualification or distinction. The others indeed they yeeld Morall, but not this, as knowing they loose their whole cause, unlesse they refuse the fourth Commandment. We therefore, who have undertaken the speciall defence of the fourth Commandment: must take speciall paines to maintain the whole Decalogue together (and so that Law, as one of the tenne) to be Morall and Perpetuall, by arguments which are common to all those Lawes together. Concerning which we thus proceed.

First for the stating of the Question,* 1.95 we premise this considera∣tion. That by any of those Lawes being in force, we mean, that it is in force in the Words of it, according to their Litterall and Grama∣ticall

sence, and not in any mysticall or Spirituall meaning; or for∣saking the words to fly only to a generall equity, as some speak. For both all Lawyers say, and reason it self shewes: That a Law is no longer in force, then the Words of it are in force: at least those that contain the substance of it. And therefore to forsake the Words, and fly only to a Spirituall meaning or generall equity: is in true construction,* 1.96 to flye from the Law, and forsake it altogether, and pronounce it Void. For the Spirituall meaning, or Generall equity, are precedent to a particular Law: and have no need of such a particular Law to confirme or hold them up. For they would have been in force, though that particular Law had never been: we mean though those Words (which now are said to be voyd) had never been given for a Law; and are no lesse strong when that par∣ticular Law is made voyd altogether. So that that particular Law is altogether made voyd, when the Words of it are rejected, as no longer obligatory, Therefore we say, by a Law in force we understand the Words of each Commandment, in their substance, and according to the Literall and Gramaticall sence of them, which that we may evince to be true of all the Tenne Commandements, we thus argue.

* 1.97First, we Alledge the Testimony of the Church of God many wayes notified. 1. In the Vniversall usage of the Name of the De∣calogue, or Tenne Commandements, (derived from God himself first, who so denominates, then Exod. 34. Deut. 4. and Deut. 10.) Taken up by all Churches at this Day, and continued through all Ages of the Church unto this day. 2. In putting all of them, in the Words and syllables, into their Catechismes to be taught in the very Words of them, unto all Children and ignorants, (only in∣deed the Idolatrous Church of Rome, hath left the 2d. wholly out of their Catechismes, as too grossely contradicting their abhomina∣tions of Image making, and Image-worshipping.) 3. Accordingly, Expounding all of them in all Catechisticall Sermons and Treatises. Though in them we confesse, they do diverse of them, Forsake the Words of some Commandements, and particularly of the fourth too much. 4. But further, the Reformed Churches in many places, if not in all, have all the Tenne Commandements at large written up∣on the Walls of their Churches, that he that runs may read them, and learn (even from thence) that they hold them all perpetuall. 5. They

appoint them to be all publikely repeated in the Church every Lords day. 6. Our Church of England hath gone beyond all in this,* 1.98 re∣quiring, besides all the former things, 1. A promise of the observation of them by the childe that is to be baptized, (viz. from the Sureties in the childes name.) 2. The Sureties that present the childe to Baptisme, by a particular charge after it is baptized, That they see it be taught, as a chiefe necessary thing, the Ten Commandements in the English tongue. 3. After the solemn publike rehearsall of them severally and distinctly, all the Congregation to say, Lord have mercy upon us, and incline our hearts to keep this Law. 4. And finally, at the close of all to say, Lord have mercy upon us, and write all these thy Lawes in our hearts, we beseech thee.

In all which it cannot be avoyded, but it must be acknowledged,* 1.99 1. That All generally agree in avouching our Rule, [That all the Decalogue is perpetuated to this day: and every one of the ten Com∣mandements, in the very words of it, concerne us all as well at this day, as any people or persons in any former age since it was first given] Or else they are very unwise in all this, to say the least that can be. But indeed more must be said: For hence it will follow also, 2. That if the whole Decalogue be not now in force, and that there be not ten Commandements now perpetual, but nine or eight only: and so if the words of any one of the ten be not now at all in force, no more then the Law of the Passeover, or those of the other Jew∣ish Festivals, (as some private men have been bold to speak this kind of language) then is the Church universally in all Ages, and at this day in all parts of the World, undeniably and grievously guilty of a double sinne:

1. In laying a fearfull stumbling block before all her children,* 1.100 in the very name of the Decalogue, or Ten Commandements, there being not so many now to us: And specially in teaching all ignorant persons the words of them all, and most of all, the words of the 4^th. Commandement, (which are so many and so plaine, for but six dayes work together, and then a seventh dayes rest to be kept holy) which while they heare, and must learne, and repeat the words con∣stantly; they cannot but think, but the very words bind them, and not a meere generall equity only, (or we know not what spirituall meaning) far remote from the words: For that they believe, that should only have been taught them now, if that only had been in

force; and they not to be troubled to learn a great many words, which doe not at all concerne them, (there being no such thing to be looked to, as the words pretend commanded by God) and which are only apt to ensnare their consciences in needlesse superstition and scrupulositie. Therefore we must needs confesse, that though the Church of Rome be Idolatrous in making and worshipping of Ima∣ges, yet are they wiser in their generation, and more true to their Principles, in leaving out the second Commandement wholly, and never teaching it at all to their children, and common people, than those Churches should be (and are) that hold any one of the Com∣mandements, not now in force, according to the words of it, and yet still teach them in their Catechismes, and cause their children to learne them.

* 1.101But secondly, hence must also needs be concluded, That they are all also guilty of a fearfull taking GODS Name in vaine, to teach those words for his Commandement, which hath not been his Com∣mandement these 1600 yeeres: And our Church most of all, in ma∣king all, from day to day, ask GOD forgivenesse for that which is no fault, (for where no Law is, there is no Transgression) and pray∣ing to him to incline our hearts to keep this or that Law, and to write all these Lawes in our hearts, as His Lawes, if any of them be no longer a Law to us, nor to be kept by any necessity of his Divine commandement. What, say we, can this be judged to be lesse then an horrible taking of GODS Name in vain, contrary to the ex∣presse words of one of the ten Commandements, the Third namely, (immediately foregoing the questioned quarrelled Fourth) which also is undeniably perpetuall, even by the Law of Nature.

These things we earnestly wish all Disputers, and namely of the Reformed Churches, and most specially of our Church, seriously to weigh, and to put it home to their Consciences, in cold blood, whether they will cast all those imputations upon the whole Christi∣an Church, and upon our own particularly: or how they can a∣voyd it, if a very Heathen were to be Judge in this particular, un∣lesse they grant, as we here argue, that all the Commandements of the Decalogue are severally and joyntly, in their words and plain sense, universally and perpetually Morall.

* 1.102And this Argument we have first propounded, not as preferring the Testimony of the Church before the Scriptures, or Scripture-reasons:

but a little to ballance the Prejudice of Disputers, who charge us with Novelty, and Singularity, and Judaisme, and Pu∣ritanisme, (any thing to make our Cause odious) when yet we maintain nothing in this, but what we have been trained up to by our Catechisme, &c. and necessitated unto by the forementioned considerations of the Churches recommendation of the whole De∣calogue, and all the words of it. And for our part, we must con∣fesse, that (besides our Churches particular recommendation of the fourth Commandement, in the Homily of the place and time of Prayer, of which hereafter) the perpetuitie of the whole Decalogue is so necessarily involved in all these Acknowledgements, and Pro∣fessions, and Practises, that we wonder where their Logick, their Reason, or their Divinitie and Conscience hath been all this while, that could subscribe to the Book of Common Prayer, and urge o∣thers so to it, as they have done, and yet not hold the words of the fourth Commandement perpetuall. And if we were of their opinion, we know not which way we should ever dare so much as to read the Ten Commandements publikely, (unlesse as a story in the 20. of Exod. or 5. of Deut.) much lesse ever teach any childe or ignorant person any Cathechisme (of any of the Reformed Churches) which containes all the words of all the Commandements, (the Fourth and all) thereby to teach them any words which are now wholly out of date. And if the shifts our Disputers have made to evade from the force of this Argument, doe satisfie their own Consci∣ences, we shall rather still admire then envy them. To themselves we now leave it. Mean time we forget not the usuall grand Ob∣jection, That if this be so, then we must still hold to the Jewish seventh day. But that we deny for the present; and there is a proper place reserved for the full scanning of that, to which we referre it.

And so proceed to a second Argument,* 1.103 which we thus pro∣pound: [Those Lawes (though but Positive) which God in a most extraordinary and singular manner hath honoured and priviledged above all other Lawes, namely by a most rare and admirable delive∣ring, recording, reserving, are Morall and Perpetuall: But such are all the Lawes of the Decalogue: Ergo.]

To strengthen this Argument, we will first illustrate the Minor in the severall parts of it, and then further presse and confirme the Major. Accordingly we propound (as we have named) three

things, as most rare and singular priviledges, wherewith God hath honoured these Lawes of the Decalogue, and no other.

* 1.104First, In the Delivery, it was with the greatest Majesty that ever God shewed from the beginning of the World, and that again in a threefold respect: 1. Of the Auditory; 2. Of the Terrour accom∣panying it; 3. The Voice.

* 1.1051. For the Auditory, which was the whole multitude of the Peo∣ple of Israel then, six hundred thousand men (besides women and children, to say nothing of the mixed multitude that came with them out of Egypt, Exod. 12.38. and were still among them, Num. 11.4.) All these gathered together at once, (after a three dayes solemne preparation of them for that very purpose, Exod. 19.) to hear this Law of the ten Commandements, and nothing else.

* 1.1062. For the immediate Antecedents and Concomitants of the De∣livery, most terrible Thunders, and the voyce of a Trumpet excee∣ding loud, which so affected their eares, that the people trembled in the very Camp, before they came to the Mount, Exod. 19.16. and most frightfull lightenings, and fire, and the mountain of Sinai alto∣gether on a smoke; which so affected their eyes, that they afterward cryed out, This great fire will consume us, Deut. 5. And the whole Mount quak'd and shak'd so, as with the terrour of all together, even Moses himself said, I Exceedingly feare and quake, Heb. 12.21.

* 1.1073. For the Voice delivering those Ten Commandements (and no more) most dreadfully great, and said to be, in a speciall manner, the voice of GOD, which they that heard it, desired and prayed never to heare any more, lest they should die. Nor was there ever since the Worlds foundation till that day, nor since that day to this, nor ever shall be again, till the last day, the day of the Worlds dissolution, (when an account shall be taken of the transgressions of this very Law) such a concurrence of wonders, in so mighty an assembly; so Majesticall a Preacher, and so terrible a combustion and con∣cussion of Heaven and Earth, the while these Lawes were deli∣vering.

* 1.108Secondly, These Laws being thus pronounced & given out, God in the next place takes a most singular order for the recording of them, trusts not Moses himself with the writing of them, but a first and se∣cond time Himself writes them, and that upon two Tables of Stone; and the second writing is more observable then the first, as more

abundantly testifying, that God meant to have it observed, that Him∣self would write these Lawes, which yet He did to none else besides these: for though he put Moses to hew new Tables of stone, Exo. 34. (after that he had broken the first, in zeale and indignation against Israels idolatrie in the Golden Calfe, Exod. 32.) yet he puts not over the writing upon the Tables to Moses, but Himselfe, we say, with his own finger (as the Scripture phrase is) did write them again, and so (again we say) He never wrote any other Lawes besides these.

Thirdly, When they were thus written,* 1.109 He doth not (as we may say) trust any Man, or Men, with the keeping of them, but takes a most singular order to have them most remarkably under His own custodie, His own hand or wing; for He appointed an Ark to be made, on purpose to keep them in, which Ark was the principall signe of His presence, among that people, untill the Babylonish Captivity, and his prime Ordinance, and call'd his glory, his face, his strength, in divers places of Scripture; and was also covered with the Mercy-seat or Propitiatory, which was a most singular Type of Christ. In this Ark were these Lawes kept, and no other, nor nothing else: as to intimate, that of all the Lawes, He took most care for these. And so, giving to these Lawes first (of any number of Lawes together) the Title of His Covenant, and of the Testimonie,* 1.110 (and though other Lawes afterward were taken into the Terme of His Covenant, and the Scripture mentions His Testimonies in the plurall, yet there was somewhat eminent in these, as being first so intituled, and so most properly those termes belonged to them.) From thence was the Ark called the Ark of the Covenant, and the Ark of the Testi∣mony; and even the Tabernacle called the Tabernacle of Testi∣mony, as implying still, that these were the chiefest Lawes, which he most regarded of all that he gave out to men. And thus we suppose the Minor is sufficiently confirmed.

And by considering of all these together, the Major may be put out of all just Question; in as much as it cannot (we suppose) with any reason be imagined, that God, intending to make some of his Lawes perpetuall to the worlds end, should single out these Ten from all the rest, and give them this preheminence in all these respects, as He doth, above all others, and call them (together) again and again, the ten words, (the Decalogue) and not mean to make them, and

every one of them perpetuall: As also declare, that even by these very things, He would have them all to be taken for perpetuall, by all his people, untill the Worlds end. Each of these Prerogatives (single) hath a great weight in it, to recommend these Lawes; But all of them together doe make such a strong chaine of obligation, and doe so wonderfully difference these from all the rest, as that we cannot but think that any conscience, that desires to give God, our great Law-giver, a good account of his obedience, and holding him∣selfe bound to any of the Lawes of God, had need to produce a most certaine demonstration, against any of these Lawes, to prove it to be repealed, if he will reckon himselfe no longer tyed to it. We say, he had need have a demonstration, not meerly against any circumstance annexed to any Command, or any particularity belonging to it; but against the body, and substance, and formall words of it: which because we have not yet met with in all our Disputers bookes, we dare not count our selves loose from the bonds of any one. And what they say against the Fourth in speciall, we shall hereafter consider in due place. Mean time we forget not that there are Exceptions against both the Propositions of this Argument,* 1.111 which we shall speak to, when we have first produced a four-fold further Testimony to confirme our Major: 1. A Prophet; 2. An Apostle; 3. An Ancient Father; and 4. One of our Adversaries.

* 1.1121. The Prophet is Jeremiah, who, in the name of God, ch. 7.21. thus calls for obedience to these Lawes, as preferring them far be∣fore Sacrifice, &c.

[I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, con∣cerning burnt offerings and sacrifice; But this thing I commanded them, saying, Obey my voyce, &c.]

Now what is properly the voyce of God, distinguished from the law of Sacrifice, and the like ceremonious commandements, but the Ten Commandements, which were delivered by the voyce of God? And because they were His voyce, therefore they were of singular and perpetuall regard.

* 1.113The Apostle is St. James, who in the 2. chap. of his Epistle, urging to the obedience of all the Commandements of the Law, one as well as another; and saying, that otherwise, he who offends in one point, is guilty of all, ver. 10. That we may be sure to know what Law he meanes,* 1.114 he instances in two of the Commandements of the Decalogue; and to prove his saying good, he alleadges this

Reason for it; That He who spake one of these, spake also the other, ver. 11. [He (the same God) who said, Thou shalt not commit A∣dultery, said also, Thou shalt not kill, &c.] Where plainly he doth two things: One is, that [He makes all the Lawes which GOD spake together, (as He did these two he names) to be Perpetuall alike; because they were spoken alike (one as well as another) by the same Lawgiver GOD, at the same time, and in the same manner.] The other is, that [He makes this an argument of their Perpetuitie, that GOD did speak them:] Which must be understood of his speak∣ing of them in a singularly Majesticall manner, as we have shewed above. And we say, that whosoever shall goe about to interpret the word [said] of any other kinde of speaking then this, (if re∣ferring it to God) will wholly make void the Apostles argumen∣tation, and make him bring for a proofe that which had no strength at all in it: For (thus) a Ceremonious Jew might have retorted this Argument upon him; He that keeps not Circumcision, breaks the whole Law; For He that said, Thou shalt not commit Adultery, said also (even to Abraham, long before He gave that Commandement to Israel) Every man-childe among you must needs be circumcised. What answer can now be made hereunto, to preserve the authority of the Apostles argument, but this, That he meanes it of GODS speaking in his Majestie, when He delivered the ten Commandements: And so whatsoever He said at that time, and in that manner, doth stand still in force, and even by vertue of such a Majestick speak∣ing and delivery of it. But of other kindes of speaking it holds not.

But if any object, that the Margent of the Text reads it,* 1.115 That Law which said (and that the Article (ὁ) will agree to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is exprest in the verse before, as well as to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is not named) we answer; This variation will neither prejudice our cause, nor our Argument at all, if it be rightly considered. For of what Law speakes the Apostle? It must needs be granted, of the written Law. Where say we either in the Book of Moses at large, or particularly in the Decalogue; and so in the two Tables of stone. Not the former; for then the forementioned Ceremonious Iew, might again have come upon him with this: That Law which sayth, Thou shalt not kill, sayth also, Thou shalt not eat swines flesh; so by eating swines flesh, a man is a transgressor and breaker of the whole Law; For

this is as well found in the Law of Moses, written by him, as the other: Therefore of necessity, it must be meant of the Decalogue, the Law of the Tenne Commandements, considered as one Law toge∣ther, and so, though the severall Commandements be so many di∣stinct branches, with reference to each other; Yet are they joyned, in one bulk, and body together, as one perpetuall Law, as spoken altogether, and written altogether; and that in such a manner, as no other Lawes were: Neither will it be possible to satisfie the A∣postles drift, and make his argument good, unlesse we thus inter∣pret it. And therefore we must needs take Liberty, to account, both Papists transgressours, for breaking the 2^d. Commandement: Because he that said (or that Law that said) Thou shalt have no other Gods but me; said also, Thou shalt not make to thy self any graven Image. And so our adversaries, transgressours, for breaking the fourth Commandement: Because he that said (or that Law that said) Thou shalt not take the name of the Lord thy God in vain, said also, Remember the Sabbath Day to Sanctifie it, &c.

* 1.116Nor is this place eluded; by the answers, which one of our ad∣versaries attempts, or rather makes a shew, to give it: For he med∣dles not at all, with the Force of the Apostles argumentation; But insists principally upon the words, of offending in one point; having first denied the inobservation of the Sabbath, to be, under the New Testament, a sinne, because the Law, so farre as it commands the Sabbath, obligeth not any more.

Mean time he touches not at all, in his answer, the strength of the reason, whereby the Apostle proves his sentence: But contrary in the allegation of our argument, he enervates both it, and the Text it selfe particularly, (viz. The scope of it) namely, by altering the Apostles words, and instead of instancing in two Commandements of the Decalogue, as the Apostle doth, vers. 11. (wherein we place the strength of our argumentation, as we have said before) he only generally saith, and that in another Character then the Text is in (as if it were our inference, not the Apostles) [The same God which injoynes the one of these Points, hath injoyned all the rest.] By which generall expression, because a heedlesse reader may happen to be deceived; we make bold to aske him, what points be those the Apo∣stle means? Did not he himself say for us, that he speaks of the Law of the Decalogue? (and if he would deny it, the instances, vers. 11.

will constraine him again to grant it) whereupon we urge him thus, further. If Saint James speake of the Decalogue, then of the words of the Decalogue, as God said them (or as the Law said them) as they were spoken by God, and written by him. And if so, then ei∣ther he must deny (the fourth Commandement, to have been with the rest, spoken by God, and written by him) or deny Saint Iames his argument, (that because one Commandement of the Decalogue binds now, therefore another doth;) or deny his own denyall, that the fourth Commandement in the very words of it is now in force: let him take his choice. And if now himself or any for him think to urge us by the same argument, to the old Jewish seventh Day, as commanded by the fourth Commandement, which they do oft, and continually, we must as oft and continually deny, that it was com∣manded in the Decalogue directly, and as the substance of the fourth Commandement, and of this we shall give good account in due time and place. Mean time, we let passe the residue of what he saith to this place of Saint Iames, because it goes altogether upon that supposition. And counting our selves to have made good our two first Testimonies, of the Prophet and Apostle; we come to a Third, of an ancient Father.

Namely, Irenaeus, who thus speakes for us

[God,* 1.117 the better to prepare us to Eternall Life, did by himselfe proclaime the Deca∣logue, to all the people, equally, which therefore is to be of full force amongst us, as having rather been enlarged, then dissolved by our Saviours comming in the flesh.]

Upon which words, the Histori∣ans evasion, is frigide, and flash, when thus he glosses.* 1.118

[Which words of Irenaeus, if rightly considered, must be referred to that part of the fourth Commandement, which is indeed Morall; or else the fourth Commandement must not be reckoned, as a part or mem∣ber of the Decalogue, because it did receive no such enlargment, as did the rest of the Commandements, by our Saviours Preaching, but a Dissolution rather, by his practise.]

But this Glosse corrupts the Text, making an exception, where the Father made none; and besides, it proceeds upon a misprision of the sence and scope of that Commandement, supposing the seventh day Sabbath, to be directly commanded in it; and one in seven to be but Ceremoniall: where∣as the contrary (we hope) shall be manifested in both: which if it be done, this Commandement hath as well received enlargement, as

the rest, By the substitution of the Lords-day, in stead of the old Sabbath, and the Religious observation of it. But of this, in time and place convenient.

* 1.119Lastly, One, even of our Adversaries, thus pleads our cause:

[The Precepts of the Morall Law are summarily comprehended in the Decalogue, which have this Prerogative peculiar to them, that they were delivered, not by Moses, but by God himselfe, and by him written in Tables of stone, and preserved in the Ark, to shew their degnity above others, and to note out the Perpetuitie (note that) of observance which was due unto them.]

This is an ingenuous confession, if he would be constant to it: But whether it be his misprision, or his misdevotion to the fourth Commandement, he afterward comes in with his Exceptions, That this is to be under∣stood of the Decalogue, as far as it is Morall. Though in so saying, he doth either expresly contradict himselfe, or speak non-sense in one of these Assertions. But because this Exception lies chiefly a∣gainst the fourth Commandement, we will remit it thither: And now proceed to consider the common Exceptions against the two Propositions of this Argument of ours, which are these that follow in the next Chapter.

CHAP. IV.

The Exceptions to the former Argument, Answered.

THere are many Evasions attempted to scape the force of the Argument laid down in the former Chapter, from the pecu∣liar Priviledges wherewith God was pleased to honour the Decalogue above all other Lawes. Herein the learned B. of Ely is most abundant; therefore we must principally encounter his. And his Exceptions lie against both Propositions. 1. Against the Minor he excepts two things.

* 1.120

[It is doubtfull (saith he) whether God himselfe spake these Lawes, or an Angel, &c.]

[Sol. 1] 1. Moses, who wrote the story, makes no doubt of it: his words are expresse: [GOD spake all these words, Exod. 20.1.] And v. 22.

[The LORD said unto Moses, Thus shalt thou say to the children of Israel: You have seen that I have talked with you from Heaven.] Accordingly so Moses tells us againe, Deut. 5.4. [The LORD talked with you face to face, in the Mount, out of the midst of the fire.] And ver. 22. [These words the LORD spake unto all your assembly, &c.] Moreover, doth he not put a great deale of Empha∣sis upon GODS speaking, Deut. 4.32, 33. [Ask now of the dayes that are past, that were before thee, since the day that GOD created man upon the earth: and ask from one side of the Heaven to another, whether ever there hath been any such thing as this great thing is? or hath been heard like it? Did ever people he are the Voice of GOD speaking out of the midst of the fire, as thou hast heard, and live?

2. When did ever any Created Angell say, [I am Jehovah Thy God] saith not God himself (by the Prophet Esa. 42.8.) [I am Jehovah, That is my Name, My Glory will I not give to another?] And as all the Prophets when they deliver their messages in Gods Name, say still [Thus saith the Lord:] So do we not find the An∣gells exact in reserving to God his Honour, and taking none of it to themselves? (So the Angell that spake to Manoah, saith. If thou wilt offer a Burnt-offering, thou must offer it unto the Lord, Iudg. 13, 16.) But here he who delivers these Commandements, speakes as from himselfe.

3. Is not this inference strong. If God himselfe spake to Moses the other Lawes, then himselfe spake the Decalogue to all the people? As appears by the place forecited Exod. 20.22. where he begins to deliver other Lawes. And that this was God himself, seems undeni∣able from Exod. 23.20, 23. Where he promises to send an Angell, his Angell. Now an Angell sends not an Angell, nor calls another Angell, mine Angell. But only God himselfe doth. Also Divines usually say, that Angell (of whom also Saint Stephen speaks Act. 7.38.) was Christ, cald the Angel of the Covenant, Mal. 3.1. Now surely an Angell sends not Christ. But God the Father only.

4. He who promiseth to shake not the Earth only but also Hea∣ven, Hag. 2. vers. 6. as the Apostle relates it, Heb. 12.26. was the same, whose voice on Mount Sinai shooke the Earth. But that promise is Gods unquestionable. Therefore it was Gods voyce that shooke the Earth, at the delivery of the Law by him.

But he urges that Saint Stephen, Act. 7.38.* 1.121 Speakes of an Angell

being with Moses in the wildernesse, and v. 53. of receiving the Law by the Disposition of Angels, and Gal. 3.19. The Law was ordained by Angels, and Heb. 2.2. If the word spoken by Angels was stedfast, &c. All which places seeme to ascribe the speaking of the Law to Angells.

[Sol. 1] * 1.122We answer 1. For the place Act. 7.38. we have already toucht it, and it mentions nothing of giving the Law by that Angell. (Whether Christ, or a Created Angell) but the promise of him was after the Decalogue delivered, as the place expresly shewes. 2. for vers. 53. The Originall Words are [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] Which the learned Junius renders, [You have re∣ceived the Law in the midst of the ranks of Angels] namely who accompanyed God their Soveraigne Lord when himself came to deliver the Law; which as it agrees with the speech of Moses, Deut. 33.2. and Psal. 68.17. and so with the Truth of the story. So hath it nothing incongruous to the Words, and reconciles the seeming difference between Stephen and Moses. 3. For Gal. 3.19. the same answer may be made, as it is by the same learned writer, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] is to be rendered, [Among Angels] they attending God when he Ordained and Delivered it. 4. That of Heb. 2.2. is not spoken of the Law of the Decalogue, neither is the Word Law mentioned, (nor any circumstance that may fetch in that Law as necessarily meant there) but it is understood of the se∣verall messages which the Angels delivered to severall Persons under the Old Testament. So that there is no necessity to ascribe the deli∣very of the Law of the Decalogue to Angels: viz. that their voices were used in the delivery of it. To which purpose also, may be ad∣ded, that it seems improper that Angels in the Plurall Number should have been imployed in speaking the Law: For without an extraordinary guidance of God, many speakers at once, would have bred confusion of sounds, and by an extraordinary guidance, one would have sufficed, and why then should many have been im∣ployed? Specially when the Israelites took no notice of any imploy∣ed at all (if any were) but took it as the immediate voice of God.

* 1.123And whereas the B. of E. urges further. [That Christ tells the Iewes Iohn 5.37. Speaking of the Father, you have neither heard his Voice nor seen his Shape.]

[Sol. 1] It is easily answered, This is spoken to the Iewes, that at that

time contended with Christ. He saith not, Your Fathers heard not his Voyce, But You. For it is also most certain, that at Christs Bap∣tisme, Iohn Baptist heard the Voyce of God the Father, and so the three Apostles at Christs Transfiguration; saying, This is my be∣loved Sonne in whom I am well pleased. Who else could say so? There is nothing then to disprove Gods speaking with his owne Voyce, when the Decalogue was given.

After all, if any be not satisfied, but that they still conceive that [Sol. 2] the Decalogue was not spoken by Gods immediate Voyce, but by the mediate Ministration of Angels, we yet further adde, that this being granted, there remains yet so remarkable a difference between the speaking of these Lawes of the Decalogue, and all others, as is undeniably evident by what hath been in the former Chapter dis∣coursed of it, and Moses, as we said in the beginning of this, puts such a marvellous weight upon the very manner of delivery and speaking of them: As that we cannot judge otherwise, but God so Honouring these Lawes above all others, He meant to make them sharers in perpetuity with the most lasting of all his other Lawes, which he delivered to Moses alone with none of all this state.

2.* 1.124 [He denyer that the Decalogue was the only thing in the Ark] saying, that the Pot of Manna, and Aarons rod that budded, were placed there also; and that the Book of Deuteronomy, was pla∣ced in the side of the Ark, Deu. 31.26. For the latter, the Iewish Ma∣sters [Sol. 2] tell him, It was placed by the side of the Ark, in a cofer, not [Sol. 2] (in) the side of the Ark, that is, not within it. But for the former; not only he, but his Authors cited are mistaken, for the Scripture expresly sayes, twice at least, that there was nothing in the Ark, but the two Tables 1 Kings 8.9. and 2 Chron. 5.10. And the places that are cited for the particulars, say no more, but that the Manna was layd up before the Testimony, Exo. 16 35. and that Aarons rod was laid up before the Testimony. Num. 17.15. That is, by the Ark, within the vaile, as all the twelve Rods had been v. 4. but not with∣in the Arke.

3. For the Apostles words Heb. 9.4. which seems to place these [Sol. 3] three in the Arke, the scruple is somewhat greater. Some there are that say, that the Pot of Manna, and the•…•…of Aaron, 〈◊〉〈◊〉 at the first placed within the Arke, by Moses, and after taken out by Solo∣mon, and that the Apostle speaks of it, as it was at the first placed

within the Arke. But these are over-bold conjectures, and contra fidem historiae. Others therefore reconcile this difference better thus. That in the Apostles words, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wherein) the Relative being Faeminine, it may and must agree to the remoter Antecedent (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tabernacle) and not to the neerer (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Arke) and so it is to be read, in the Tabernacle, were those and those things named. And that the Greek may be so taken, Junius, in his Paralels, gives instances: to which we may adde this undeniable one, 2 Thes. 2.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whose comming, &c. where the Relative must of ne∣cessity be referred to the remoter Antecedent, unlesse we will con∣found Christ and Antichrist. So that to us it is undoubted, that No∣thing at all was ever in the Arke, but the two Tables of the Cove∣nant; which Moses put in the Ark at Horeb, as the above cited Texts have it, and so those Laws were most singularly kept by God, and withall, sheltered by Christ the Propitiatory, as figuring, that He should confirme all, (and not abolish any of) the Lawes written in those two Tables; as we shall heare more afterward, that He hath expresly done.

* 1.125There are other Exceptions taken to the Major, and they are these which follow. 1. Concerning Gods speaking.

[But grant the thing, saith he, that God himselfe did proclaime the Decalogue, yet this will not confirme those Precepts to have been simply Morall: For what sufficient reason can be rendred, why God himselfe may not deliver a Positive Precept by his immediate voyce, as well as a Precept simply Morall: He spake to Abraham, to Job, to Mo∣ses, face to face; yet that made not all his Dictates simply and e∣ternally Morall.

[Solut. 1] To this we answer: First, we doe not say (nor need we say) that Gods immediate voice doth make all the Precepts of the Decalogue simply Morall, that is, Morall-Naturall; It is enough for us, if it make (or shew) them to be Positively Morall.

[Solut. 2] 2. We stand not so much upon Gods speaking, as his manner of speaking, to all the people at once, and in so glorious a manner.

[Solut 3] 3. Nor yet is all the strength of our Argument put only upon Gods speaking, but upon his writing also, and putting into the Arke these Lawes, and no other. Of which we cannot conceive any suf∣ficient reason can be rendered, why He would (as we may say) take all this paines, and shew all this State and Majestie about these

Lawes, singled out by themselves, but that he intended a great deale of difference, between all these Lawes so graced, and at least some of those he vouchsafed none of this honour unto, which what it should be, but Perpetuity, we cannot imagine.

For whereas it is further said concerning Gods writting.* 1.126 [That Gods writing of some Lawes, and Moses writting of other Lawes, made not a Formall difference, between those Lawes, for many Lawes written by Moses, were Properly, and Perpetually Morall, as [Thou shalt not hate thy Brother in thy heart] Lev. 19.17. and divers of the same kind.

We answer first, We do not say that God alone wrote Moralls, [Sol. 1] and Moses only Ceremonialls, and so that God wrote all the Morall Lawes; for it is not denied, but Moses wrote some Moralls: But this we say, that God wrote only Moralls: not any Ceremonialls.

The Force or Emphasis, lyes not simply in Gods writing them [Sol. 2] (though all writing, both by God and Man, is intended for con∣tinuance of the matter written, viz. Hos. 1.12. Ier. 22.30. Ioh. 19.27.) but also in that he wrote them upon Tables of Stone, the dura∣blest matter, and also reserved them, and none of the other Lawes in the Arke, which we esteeme too Great a Dignity for a perishing Law. Since then among the other Lawes, written but by Moses, in a Book, together with these, some were to be Perpetuall; we must needs think that God so singularly, Speaking, Writing, and Reser∣ving These, meant they should continue, as long as any other Lawes whatsoever.

3. Those Moralls which Moses wrote, were but Comments [Sol. 3] upon Gods, and most of them plaine Deductions from those Origi∣nalls; All of them being reduced to the Decalogue, as subordinate Lawes to their Heads in every kind; as the Schoole-men have long agoe acknowledged, and our Divines do usually expresse.

Againe it is excepted [There can be no sufficient Reason render∣ed wherefore a Temporary Precept,* 1.127 may not as well be written with Gods finger, as delivered by his internall Inspiration.

Our answer to this is ready; There can no Reason be given,* 1.128 why God would write any Precept at all, but his owne good pleasure: But this we say still, there is not any instance to be given, of a Precept written with Gods Finger, but only the Decalogue; (Nor yet any other part of the Scripture, whether of the old, or New Testament,

but his Prophets and Disciples wrote all) and why then did He write these? But that He would hereby declare, the Perpetuity of all these Lawes. The rather, because there are some other Positive Lawes, (as we have noted before) acknowledged Perpetuall, which yet were not written by God in Tables of stone. How much more those, that partake in this priviledge with other Lawes, to be written by God himselfe, in Tables of stone, &c.

* 1.129It is further pretended [Gods writing was His Framing, and creating by his Power, the Externall Letters, and Characters of the Tenne Commandements: But it appears by the example of Ionah his Gourd, and many other things immediately formed, that all such things are not Eternall.]

* 1.130To this we answer briefly thus: This is nothing to the purpose, For we do not think, the world shall be eternall, because immedi∣ately Framed by Gods Power; much lesse Ionah his Gourd: But it is another matter to frame the Characters of Lawes, which inevita∣bly note out some intention of continuance; and to frame so the Characters of these Lawes (and none other) by his immediate Pow∣er in Tables of stone: may well argue that none other Lawes should be more Perpetuall then these; and that is enough for us. [To note out (as one of themselves hath told us) their dignity above others, and the Perpetuity of Observance, which was due unto them.]

* 1.131

[Writing in Stone was to note out the hardnesse of the Peoples Hearts, not the Perpetuall Obligation of the Lawes, see Ezek. 11.36. 2 Cor. 3.14. and Ioshua had Moses Law (wherein were many Ce∣remonialls and Iudicialls) upon stone. Ios. 8.32.]

* 1.132Againe we must say, not writing simply in stone; but the Lords writing in stone, argues the Perpetuity of it; what men writes in stone may be perishing, like themselves, even though it should out last the writer. But doubtlesse if we should see a King, or State, command to have some Lawes, and not others written upon stones, or like durable matter, we could not but thinke, that they meant to have those Lawes to be (and be accounted) among the cheifest of their Perpetuall Lawes; How much more when God shall doe it himselfe? The rather still, because these Lawes, were not like those, by Ioshua written in stone, for every one to read them; But layd up in secret, in Gods Privy Cabinet, his sacred Arke. So though the writing of them in stone, might partly note the hardnesse of the

Peoples Hearts: yet the writing them by God himself, in stone, and laying them so up, may appear to be specially to note out their Perpetuity.

But he still goes on, and we follow him.* 1.133 [If Gods immediate speaking, and writing, argues such Precepts, to be Perpetually Mor∣all, Then, his not speaking, and writing argues others to be Tempora∣ry: For proper signes and affections, conclude both Affirmatively and Negatively: But the consequence is false; Ergo the Antece∣dent.

To this we answer first, By denying the sequell: God may write [Sol. 1] Morall Precepts, and command others to write Morall Precepts also, and yet God may write only Moralls; There is a clear dif∣ference, between these two Propositions: Only God writes Mor∣alls; and God writes only Moralls: The latter may be true; The former is certainly false.

2. The confirmation of the sequell, is Petitio Principij, taking [Sol. 2] it for granted, that Gods writing is made a Proper signe, or Affecti∣on of a Morall Law: A signe it is, not ex natura Rei, but by the good Pleasure of God, who never was pleased to write any other, &c. and therefore it will not hold both wayes: God writ this, Er∣go it is Morall, God writ not this, Ergo it is not Morall. It is suffi∣cient that God would give us this, as a signe of the Decalogues Per∣petuity, that himselfe did honour it, with his owne voyce, to all the people, wrote it with his owne Finger in stone, and comman∣ded this alone to be put in the Arke; which priviledges, were ne∣ver afforded, to any other Lawes Ceremoniall, or Judiciall; nor the rest of the Moralls, and therefore these to be taken to be Mo∣rall, at least as much as any that wanted all these Priviledges.

Others doe thus except against this Rule

[If the Proposition be of the sound, and syllables of the Decalogue,* 1.134 so that whatsoever is written in the letter thereof, is affirmed to be Morall; it is utterly untrue, for what thinke you of those words in the very front of the Decalogue, I brought thee out of the land of Egypt, &c. are they Morall? If any say these words are a Preface, not a Law, he speak∣eth nothing to the purpose,* 1.135 for the Proposition is Vniversall of what∣soever was written in the Tables of stone with Gods owne Finger, &c. Our adversaries confesse the taxation of the Seventh day to be Ceremoniall, though in the very heart of the Commandement, and written with Gods own Finger.]

[Solut. 1] But to this we say, 1. Our Proposition is not so universall of whatsoever is written in the Tables of stone: But thus, all the Commandements of the Decalogue written in Tables of stone, are Morall; not all the Reasons of those Commandements. A Morall or generall Commandement may be pressed on some, to whom it is given by a Ceremoniall or speciall Reason, & contra, without any alteration of the nature of the Commandement.

[Solut. 2] 2. The difference of Lawes which we now seek, respects not only us Christians, but the Iewes also, that God would have them know, and us also, that those Lawes were the principall, and most respected by himselfe, and most carefully to be observed by them, and us. The Preface and Promise, at most, can but intimate, That those Lawes were in a speciall manner given to the Iewes, which is not denied: but the manner of speaking, writing, keeping, may strong∣ly argue, God meant them for Perpetuall.

[Solut. 3] 3. And this is acknowledged by C. D. (as we shewed above) one of his own side, [The writing in Tables of stone, &c. was to signifie their perpetuity and dignity above the rest.]

[Solut. 4] 4. We take what himselfe grants, for the present, in his first Answer:

[All the Commandements of the Decalogue are Morall, but every one in his proportion and degree, and so is that of the Sab∣bath.]

We adde, in the letter of it, viz. for one day in seven. As for the proportion and degree, whether Naturall or Positive, we now contend not; Only we let him know, that his Adversaries (as he calls them) doe now deny, that the taxation of the seventh day (or last of seven) to be in the heart of the Commandement, or written by the finger of God.

* 1.136Another Exception is, That the Ark it selfe was lost at the Cap∣tivitie; therefore the Argument is not good: The Decalogue was put and reserved in the Ark; Ergo, perpetuall.

* 1.137To this we say, we did never imagine, that the Ark and Tables must necessarily be preserved till the end of the world; but it was sufficient to denote and signifie their precedencie and perpetuitie, that God was so carefull to speak, write, and reserve those Lawes. Though this be no convincing Demonstration to a Caviller, yet to Reasonable men it will, no doubt, passe for more than probable.

CHAP. V.

Christ hath confirmed all the Commandements of the Decalogue, as perpetuall.

ANother Argument for the Moralitie, that is,* 1.138 the Perpetuitie of the Decalogue, may be raised from our Saviours own con∣firmation of it. His Authority (to be sure) is beyond all que∣stion. And we finde Him confirming it to continue to the end of the World, Mat. 5.17, 18, 19, 20. Thus we argue: [That Law which Christ himselfe hath ratified to continue to the end of the World, is Morall and Perpetuall. But Christ hath so ratified all the Decalogue in the place forecited. Ergo.] The Minor is that alone which we are required to prove; which we conceive to be cer∣tain, from no lesse then 6. Grounds laid down in that place for the Confirmation and Ratification of it.

1. He takes hainously, and cannot endure,* 1.139 that it should be thought [He came to destroy the Law and the Prophets.] Where by the Law, He meanes the Morall Law, (of which the Decalogue was the sum and substance) and by the Prophets, the Precepts and Doctrines of the Prophets, who were the Expositors of that Law, clearing the meaning of the Law in sundry particulars, and backing it with applicatory reproofes, and particular threatnings and pro∣mises. That He came to destroy these, and make them of no force or obligation, 1. Libertines were willing to conceit of Him; And 2. The Pharisees were likely to impute to Him; 3. Weak ones might possibly from their speeches conceit. Either, or any, who so spake or thought of Him, He here checks, and expresly forbids them [To think that He came to destroy the Law or the Prophets] so as to loosen the bonds that men were tyed in by them. So the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to dissolve, properly notes.

2. In stead of this, He expresly and peremptorily professeth, [He came not so to destroy, to dissolve them, but to fulfill them] Namely, in His own personall observation of them; and so to leave them still in force for perpetuitie, for others also to observe after His example, which He often elsewhere propounds as an example

for others to imitate and follow, even all that mean to be His Disciples, and receive good from him.

3. Hereunto He further gives testimony, by adding (His wonted solemne Asseveration to confirme the waightiest Truths) [Verily I say unto you.] And what is it that He saith further? [Till heaven and earth passe, one jot, or one title shall in no wise passe from the Law till all be fulfilled.] What would one thinke could be plainer than these words to confirme, That till heaven and earth were at an end, the Law and the Prophets (the Precepts of both, even the least things of them) should bind men to fulfill them? And this He him∣selfe would doe for His part, while He lived upon Earth; (as the word [For] joyning this verse to the former, shewes) And after leave to His Disciples, to make conscience also of fulfilling them.

4. And having so expressed himselfe, for himselfe, and laid down the doctrine of the Lawes perpetuitie to the Worlds end, generally; He growes (as we may say) more vehement, and proceeds to an application of it to His hearers, and that in a twofold gradation: 1. He denounceth a most severe threatning against all willing Trans∣gressours, and so all willing Teachers of others to be Transgressours of any one of those Commandements, even of seeming smallest im∣portance, (as small as a jot or title) [Whosoever therefore shall break one of the least of these Commandements, and shall teach men so, shall be called the least in the Kingdome of Heaven.] Menacing them with the losse of Heaven, and forfeiture of any right they might seem to have in it, being willing breakers or teachers of others to break them; as the 20. verse also confirmes.

5. Adding, secondly, a most gracious Promise to so many as should carefully and conscionably, by life and doctrine, honour e∣very one of the Commandements.

6. And 3. Finally, He applies all to His Hearers particularly, with speciall opposition to the doctrines and practises of the Scribes and Pharisees: [For I say unto you, that except your righteousnesse exceed the righteousnesse of the Scribes and Pharises, you shall in no case enter into the Kingdome of Heaven.] The Scribes and Phari∣sees were outwardly exceeding strict in observing the Letter of all the Commandements. But in their interpretations of them, and inward affections concerning them, they were too too loose. There∣fore Christ gives a severe comminatory warning, not only of match∣ing

them in outward obedience to the very words of the Comman∣dements; but of exceeding them in the right acknowledgement of the latitude of them, and answerable care even of inward obser∣vance to them, (as His following Sermon expresseth many parti∣culars) Or else they must never look for any share in the Kingdome of Heaven.

In a word, before we come to the Exceptions,* 1.140 we desire the Reader but to note the evident connexion of these 4 Verses, by the word (for) v. 18. and (wherefore) v. 19. and againe (for) v. 20. and so the light which each of them afford to the other, to secure the whole from all cavills. And so,

1. What he stiles the Law and the Prophets, v. 17. He calls only the Law, v. 18. & v. 19. These Commandements: and v. 20. Mentions Righteousnesse, namely of Practice and Conversation; which is in obedience to the Commandements of the Law.

2. That which He calls a jot or a title of the Law, v. 18. He calls one of these least Commandements, v. 19.

3. That which he calls destroying of the Law, v. 17. He calls breaking of the Law, and teaching men so, v. 19.

4. That which He calls fulfilling, v. 17, 18. He calls doing and teaching, v. 19. and Exceeding the Righteousnesse of the Pharisees and Scribes, v. 20.

5. Lastly, That which He calls being least in the Kingdome of Heaven, v. 19. He calls, in no case entring into the Kingdome of Heaven, v. 20. And what now would, or could a man wish for more compleat, to ratifie the whole Decalogue, which was un∣doubtedly the principall part of the Law and Prophets: unlesse He had named it in expresse words here? or after interpreted every one of those Commandements severally, as He doth divers of them in the following part of His Sermon, even beginning in the next verse.

But yet this Argument and Text, as cleare as it seems,* 1.141 cannot escape their manifold Exceptions. In Answer whereunto, we shall necessarily make use of those things which we have summarily laid down in the Explication of these verses, without any just impu∣tation of Tautologie, being forced to it by their quarrelsome Cavils.

First, they say,

[Here is mention made of the Prophets too;* 1.142 And

so the Law and the Prophets,* 1.143 is as much as Moses and the Pro∣phets; which is a Periphrasis of the Old Testament, and contained the predictions of the holy Prophets, who lived before Christ: and these He came to fulfill.]

* 1.144To this we answer first, with respect to the Predictions of the Prophets, pretended here to be also intended. There is not the least Reason in the Text for this Pretence. For, 1. Who did ever doubt at that time, or make any question, whether Christ came to destroy the predictions of the Prophets? 2. What sense is there in this speech, to say, I came not to destroy (or whosoever shall destroy) the predictions of the Prophets, in the 19. verse, and teach men to break them. But of the Lawes delivered by the Prophets, both those may be congruously spoken. 3. That the Law and the Pro∣phets are sometime a Periphrasis of the Old Testament, in the Go∣spel, is not to be doubted; and that it may be so taken here, in a right sense, is not denied; That is, the Law expounded and confir∣med by the Prophets. So that by Law and Prophets is meant in substance the same thing, that is, that part of the Prophets which was doctrinally practicall, namely, confirming and expounding the ten Commandements, and other substantiall Lawes of God, which are reducible to them. And this may more easily be received, if we consider, that in the next verses, 18, 19. in one He names only the Law, and in the other only the Commandements: One title of the Law (not the Prophets) shall not passe: and, whosoever shall break one of the least of these Commandements (not the Prophets.) 3. The Instances which our Saviour gives after, in his following discourse, depending upon this, are all in Lawes, and not in any Predictions of the Prophets. To conclude: Though it be true, that Christ came to fulfill the Predictions of the Prophets, yet we cannot see the least reason why this should be intended here.

* 1.145But then it is more strongly suggested

[That by Law here is not meant only the Morall Law, but the Ceremoniall and Judiciall also, and all that is contained in the Books of Moses, these be full∣filled also.]

* 1.146To this we answer: That Christ came to fulfill the Ceremoni∣all and Iudiciall Lawes, is also true, But that he intended them in this place, we take to be most false, for these ensuing Reasons.

1. The whole Sermon of our Saviour in the former part of this

Chapter, and in the following part, the Instances which He gives, concerne Morall Duties, and Morall Lawes; and not one in∣stance of a Ceremoniall or Judiciall Law can be shewn, (which had been requisite, if Chaist had intended them) unlesse it be to shew them now to be abrogated, that is, to be destroyed; as we shall see by and by. Now this is granted by one of themselves,* 1.147

[That sometimes, to wit, when a Morall matter is in hand, the Scrip∣ture by the Law and the Prophets understandeth only the Precepts of the Law and of the Prophets, pertaining to this Morality. As Mat. 7.12. [All things that ye would that men should doe to you, do you even the same to them, for this is the Law and the Prophets.] But sometimes, when the speech is of fulfilling of things foretold, or figured of old, by the Law and the Prophets, are to be understood only the Prophesies, and Typick Ceremonies of the Old Testament: as Mat. 11.13. &c.]

But we assume; In this place there is speech only of Morall matters, and not of fulfilling things foretold or figured. Therefore by Law and Prophets, is understood here only the Precepts of the Law and Prophets, pertaining to this Moralitie. Yet see how faine he would elude his own grant: Thus he sayes.

[I say,* 1.148 that by Law and Prophets here, are to be understood not only the Precepts concerning the Morall Duties of this life, but also the Ceremonies of the Law; as may be clearly seen by those words of our Saviour, which are generall, I am not come to destroy the Law and the Prophets, but to fulfill them. Now the Ceremonies are a part of the Law of Moses, &c. The conjunction of them in a generall matter, such as this is, shewes, that by the Law we must under∣stand all that is contained in the book of Moses.* 1.149]

But we desire him to consider whether this be not a flat contradiction to what he said before: That when a Morall matter (that is, a generall mat∣ter) is in hand, the Scripture understands by Law and Pro∣phets, only the Precepts of both, tending to this Morality. And besides, might not a caviller plead the same against his for∣mer Instance, Mat. 7.12. and so cast off that Law as Ceremoniall? The ground of this Errour lies in this, that he fallaciously concludes thus: Christ came to fulfill the Ceremoniall Lawes, and the Predictions of the Prophets, therefore Christ intended both these in the verses before cited: which is a flat inconsequence; and he

goes not about to prove it;* 1.150 And yet he peremptorily goes on to adde,

[That the Predictions, Types, and Promises are here as much, nay much more to be understood, then Morall Duties; as may be evidently seen in the words of our Lord, Till Heaven and Earth passe, &c. It is certain that these words, jot, title, or prick, cannot be taken properly, because not capable of accomplishment; but by them Christ understandeth the least things propounded in the Law.* 1.151]

But here is no evidence at all, though much confidence: For we say not, that Iota or Title are properly taken, but by Christ meant of the least things propounded in the Law and Prophets: but we adde, in the Law Morall, of which he only speaks before and after. And exdresly, v. 19. [The least of these Commandements] not these Ceremonies, or these Predictions, or Promises: and that was our Saviours meaning by those words, Iota, or Title. Yet something more he addes.* 1.152

[This sense; The heaven and earth shall passe, rather then whatsoever hath been figured, promised, and foretold by the Law and the Prophets shall not be effected and ful∣filled; is manifestly more sutable to the words, then this; The heaven and the earth shall rather passe, then the Morall Comman∣dements shall not be kept and executed.* 1.153]

It is, we confesse, an easie thing for witty men to put pretty faire Glosses upon Texts of Scri∣pture, which were never there intended. The meaning of our Sa∣viour is thus to be conceived

[I am so far from comming to destroy the Law, that I came to fulfill it to the utmost title: and heaven and earth shall sooner passe away, then I shall break the Comman∣dements in my own person, or teach or allow others to break them, which were to destroy them.]

And that this is His meaning, the 19. verse doth manifest: [Whosoever therefore shall break one of the least of these Commandements, and teach men so, &c.] As if He should say, I may not break or destroy the Law my selfe, nor doe I teach men so to doe; Let others take heed they doe not. Now if Christ had meant it of the Ceremonials, which were presently af∣ter his death to expire: would he have said thus; I came not to destroy the Ceremoniall Law, and woe be to him that shall break it, and shall teach men so? We cannot believe it. Yet still He la∣bours to make good his own Interpretation, by Luk. 16.17.

[Where the same words are used;* 1.154 and the Evangelist sheweth of what points of the Law Christ did speak, to wit, of the Types and

Prophesies: for in the 16. verse He had said, the Law and the Prophets were untill John: where we must understand the word (Prophesied) which St. Matthew addeth, chap. 11.13. And after this, S. Luke addeth these words as spoken by Christ to that purpose; And it is easier for heaven and earth to passe, &c. Where by one title are to be understood all the Figures and Predictions con∣tained in the Law and Prophets.]

But to this we say two things.

1. The place of Luke and Matthew are not Paralell,* 1.155 nor were [Sol. 1] they spoken at the same time, or of the same matter, as is evident to any eye that compares them together. Therefore it is not necessa∣ry that the word Prophesied, must be understood, in St. Luke the word (were) added by our Translation, being sufficient.

2. The matter of which our Saviour spake before in St. Luke [Sol. 2] was Morall, viz. to beat down the Coveteousnesse, and Pride, and Scorne of the Pharisees, therefore by his owne former grant by the Law and Prophets Luke 16.17. must be understood only the Pre∣cepts of the Law and Prophets concerning that Morality. Nor is there the least Colour for any Ceremoniall Law, or Prediction, or promise to be intended in this place, Luk. 16.16, 17. &c.

But here is one Exception more to our first generall answer:* 1.156

[That (forsooth) the instances made by our Soviour in the follow∣ing part of the Chapter are not all Morall Lawes. For in the 23, 24. ver. He speakes of Sacrifices and Altars: in the 31. ver. He brings and expounds a Law Iudiciall concerning Divorce, and ver. 38. another Iudiciall of retaliation.

This we shall thus discharge: First, in the 23, 24 ver. He speaks [Sol. 1] indeed occasionally, of Sacrifices, and the Altar. But doth not bring or Expound any Law concerning those things, much lesse any confirmation of them; but they are brought in by way of allusion to the Practise of those Times: by the Legall Expressing the Evan∣gelicall service. A thing usuall with the Prophets, and usefull for their understanding to whom he spake, who knew as yet no other.

For the residue, We say, 2. There is yet no instance of any Cere∣moniall [Sol. 2] Law Expounded by Christ, much lesse confirmed, nor of any Propheticall Prediction.

3. As for Judicialls instanced in, If we granted them both such, [Sol. 3] we could easily answer; That those which are produced are not brought in for their own sakes, but for the Explication of the Mo∣rall

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Commandements to which they did belong. And then one of them, to begin with (which we desire him seriously to consider) mentioned, not to be confirmed, but rather to be destroyed from this time forth. For the Law of Divorce mentioned ver. 31. Is by our Saviour quite disallowed and disannulled. [It hath been sayd (viz. by the Mosaicall Law by way of indulgence) whosoever shall put away his wife. Let him give her a bill of Divorce; But I say unto you, whosoever puts away his wife, except for fornication, causeth her to commit adultery, and he that marrieth her that is put away, commits adultery.]

As if he had sayd, I now put an end to that Law, and bring you to the Law of the Decalogue.

* 1.157As for the Law of Retaliation, If it were certainly a Judiciall Law, understanding by Judiciall, a Law of the Jewish common∣wealth, (contradistinguisht from Morall and Perpetuall) we must yet deny that it is alleadged formally in this place by our Sa∣viour: But rather, the words he cites were from a prophane tra∣dition of the Scribes and Pharisees (whom he undertakes to con∣fute in all this part of his Sermon) that under colour indeed of Gods Law of Retaliation, did teach the people, that it was lawfull for them, to be their owne carvers in private revenge; So long as they went not beyond the bounds of Retaliation; and withall, that they might at least without scruple at all times pursue those that had wronged them, and require the Majestrate to deale with their adver∣sary, as he had dealt with them. Both which malicious glosses, de∣rived from that Law, our Saviour at once confutes, (as contrary to the Morall Law, both of reserving the Majestrates place to himselfe, and of not revenging ones selfe, nor bearing grudge, Lev. 19.18.) By saying ["But I say unto you, resist not Evill, &c.] So that Christ doth neither speake against, nor for the Law of Retaliation, nor indeed of it directly and primarily in this place, But only for∣bids private retaliating, or at the most, malicious pursuit of another, to have the Law of Retaliation executed upon him by the Maje∣strate. And not at all Expounding that Law, but only occasionally mentions it, as perverted by them. So still it will remaine that all the Lawes that Christ Expounds are Morall, and so no other are meant in those vers. 17, 18, 19.* 1.158 whence we fetch our argument. But if this will not satisfie our disputers, we must then further tell them,

that we cannot grant the Law of Retaliation not to be Morall. Even themselves dare not deny it, of one branch. Life for life, in case of wilfull murther. Learned interpreters shall speake for us in this point. Kemnitius, Musculus, Pareus, Cartwright, upon the place.

Thea 1.159 First of these having quoted the text, Exod. 21. Lev. 24. and Deut. 19. where this Law is found, addes,

[That it is also Naturall Equity, that the punishment be not greater then the fault.]

And then recites a saying of Aristotle in his Ethicks lib. 5. Describing the Justice of Rhadamanthus in this old verse [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Si quae fecerunt, eadem pati∣antur et ipsi. If what they have done they be made to suffer.] And a little after he saith,

[It is most manifest and certaine, that the Law of God concerning publike punishment of offenders com∣manded to the Magistrate, is not in this place Abolished nor Con∣demned by Christ.]

Theb 1.160 Second is yet more plaine.

[This Law was altogether Necessary, and is so still, to keepe reprobates under, and take away evill from Gods people.]

and a little after;

[Christ doth not con∣tradict that Law it selfe, then which nothing can be more just, but the perverse opinion of the Pharisees.]

Thec 1.161 Third no lesse expresly.

[Christ did not take away Retaliation, in Christian judicatures.

Thed 1.162 Fourth saith that

[Christ shewes, that the Scribes and Pharisees had drawne the Magistrates duty to every private mans Power,]

and so he saith,

[They had made a just Law to be most unrighteous,]

and afterward he wishes to consider the justice of the Law most accurately fitted to suppresse and keepe un∣der violence; And againe,

[As by all mens consent, he is to be puni∣shed with death, that hath caused anothers death, so it is for a hand or eye—And if this Law were now put in execution before all men, Men would be slower to maime or dismember others.]

These Proofes are not bare assertions of the Authors,* 1.163 but bac∣ked with Perpetuall Reasons. To which we know not what, be∣sides mens contrary customes, can be alledged to disprove them.

In conclusion, whatsoever men talke of the Ceremonialls and Iu∣dicialls included in vers. 17. we would desire them but to remem∣ber that (as we shewed) Christ doth even now destroy the Law of divorce, and then let them make sence of this if they can

[Till Heaven and Earth passe, one jot or tittle of the Law shall not passe, and yet I now destroy the Law of Divorce]

which is to put upon Christ a flat contradiction, besides that which reflects upon ver. 19. of which by and by. Therefore we must conclude, if Christ in this Sermon Expound no Ceremoniall or Iudiciall, and one Judiciall he plainely destroys;* 1.164 Then ver. 17. He only speaks of the Morall Law.

Our 2^d. Proofe of our generall answer is taken from vers. 19. thus. If our Saviour speake in the 17. and 18. verses, of the Cere∣moniall Lawes, as well as of the Morall, then the Disciples of Christ (and the Church succeeding) must needs run under his sen∣tence in the 19 verse, for breaking, and teaching men to breake some part of the Law, of which he spake. For it is evident the Apostles, St. Paul especially, did breake, that is Abrogate, pull downe, de∣stroy the Ceremoniall Lawes, presently after his Death.

[If I build againe the Things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which I have destroyed]

speak∣ing of the Ceremonialls;* 1.165 and many more such places. If it be said, Christ came to fulfill the Ceremoniall Lawes in his owne Person, and so came not to destroy them in his practise. This indeed is most true, but nothing to the purpose, for he did come to destroy them by his Death and Doctrine; by himselfe or by his Apostles, who (as we said) did both break, destroy, and abrogate them, and also teach men so to doe. But take it of the Morall Law only; and he did come, not to destroy it, as well as to fulfill it in his owne Pra∣ctise, that is to confirme it, not only by his Personall obedience to it, but also by his Doctrine, as the vindication of it, from the false glosses of the Pharisees, doth clearly manifest. Now let a reasona∣ble man judge, whether it is likely that Christ speaking before of the Morall Law, or meerly Morall matters, would so suddenly, without any just cause, digresse to speake of the Ceremoniall Lawes, and that in such a frame of words, as are, as well false as true. False in one sense, and true in another. Or that he would say, I came not to destroy the Ceremonials, and presently threaten those that should breake one of the least of those Commandements, and teach men so; whereas the Ceremonials were ere long to be Abolished

and destroyed. And then on the otherside, commend and promise much to them, that should keep them, and teach men to keep them, even those Commandements which were certainly and necessarily to vanish, and passe away. So that this 19 verse alone, had our Sa∣viour said no more, had been sufficient to confirme the Morall Law (whereof the Decalogue is the summe, called often, and in espe∣ciall manner the tenne Commandements) to be in force to the worlds end, saying,

[Whosoever shall breake one of the least of these Commandements, and teach men so, shall be called the least in the Kingdome of Heaven,]

& contra. For we would aske of what Commandements speaks our Saviour here? Of Ceremoniall? Or Morall? Not of Ceremonialls for certaine; for they were to be broken and to be preached downe, and the threatning would rather fall upon them that should observe them, and teach them to be ob∣served as necessary Commandements still in force. Therefore he speakes of Morall Lawes only, the least whereof might not be bro∣ken, or taught to be voyd, till the worlds end. This sentence there∣fore alone is sufficient to confute, and falls heavy upon Antino∣mists, who fear not for to teach, that Christ came to destroy, and hath destroyed the Decalogue or Morall Law, as well, and as much as the Ceremonials, whereas he sayes expresly

[whosoever shall breake one of the least of these Commandements, and teach men so, shalbe called least, that is, none, in the Kingdome of Heaven]

And let them, who in part comply with them, in affirming the fourth Commandement, to be Ceremoniall, and consequently, abolished, consider how they will avoyd, the same censure of our Saviour. Let us heare what they say.

Thus one would avoyd it

[Granting them,* 1.166 that Christ in those words had regard to the Decalogue only, I answer, that he speaks of dissolving and overthrowing of those Commandements,* 1.167 and con∣demnes all that dare to doe it. But to abrogate the Sabbath Day, injoyned by the fourth Commandement, seeing it was a Figure and Type, and that by fulfilling it in himselfe, and in his faithfull servants, the truth thereof figured by the outward Sabbath, to free them from the necessitie of the observation thereof, was not a dissolving of i••, &c.]

But we reply 1. We say not,* 1.168 Christ in these words had regard to the Decalogue only, but to the Decalogue primarily, and to all

other substantiall precepts, explicatorie of it, whether in Moses, or in the Prophets. 2. If you grant (what we have proved) that Christ means it of the Decalogue only, or chiefly, (we now adde, If he speake of it at all) you are one of those, that dare to dissolve and overthrow one of the Commandements, and teach men to breake them. For what is to dissolve or overthrow a Law, but to make all the words of the Commandement voyd? Otherwise the Lawes of the Passeover, and all the Ceremoniall Sabbaths, are not to this day dissolved, nor did the Apostles teach men to break them. The contrary whereunto, is evident to all the world. Now do not you your selfe, and others of your side hold the fourth Commande∣ment to be one of the least Commandements, and even wholly Ce∣remoniall, in the substance and letter of it? and teach men expres∣ly

[That it is no inconvenience to say,* 1.169 that of ten Commandements in the Decalogue there are but nine Morall, that oblige us now.]

Can you then in reason deny, that you breake one of the least Com∣mandements, and teach men so? If not, then we desire you, in the feare of God, to consider well, how you will escape our Saviours condemnation, by your owne confession.

* 1.170Thus you goe about it.

[Of necessitie, the broachers of this ar∣gument must avow, that Christ doth not in this place blame all in∣observation of the Sabbath, nor establish the observation thereof absolutely and for ever; Therefore this limitation must bee added, that Christs intention is to forbid the transgression, and to command for ever the observation of the Commandement, touching the Sab∣bath, as far as it may and ought to oblige us, according to the termes of the Gospel, that is, (say you) so farre only, as it commandeth that Gods publike worship be practised for ever, as it shalbe established by him, and that an ordinary day be appointed for that purpose.]

* 1.171To this we say. 1. Wee doe not avow, that Christ, in this place, doth blame all or any inobservation of the Seventh Day Sabbath, much lesse establish it for ever; For we hold, even from this place, (and shall maintaine in time convenient) that the Seventh Day Sabbath, was not the substance of the fourth Commandement, but the observation of one day in seven, and this we say, Christ doth, in this place, establish for ever. 2. Wee adde to your limita∣tion, that the publike service is not commanded by the fourth Com∣mandement (that is another of your mistakes, as shall in time be

manifested) but by other Commandements, though the time of the fourth Commandement, in part, and chiefly, if it may be, is to be imployed in publique worship. And therefore when you yield, that Christ speaks of the Decalogue only, it is, in your interpretation, to confesse, that Christ hath made void and destroyed one whole Com∣mandement of the Decalogue; which yet Himselfe denies, and threa∣tens them that shall dare to doe it. You cannot avoid this, by say∣ing, He fulfilled in himself the truth of the thing figured by the out∣ward Sabbath, For if He destroyed the old Sabbath, which you say was the substance of that Commandement, and Ceremoniall; still it will follow, that He destroyed the Commandement, although He did fulfill the Figure. Think on it.

But it is further said,* 1.172

[That our Lord Christ passeth most con∣veniently from the Ceremonies, which the Scribes and Pharisees accused him falsly to destroy, to the Moralities which they destroy∣ed in effect. Therefore I say unto you, Except your righteousnesse exceed, &c. v. 20.]

But 1. This sense is very preposterous; for the whole preceding [Sol. 1] discourse was of Morall matters, and therefore He must rather passe from Morals to Ceremonials, then contra.

2. True it is, in the 20. verse He speaks of the Scribes and Pha∣risees, [Sol. 2] but not as accusing Him of the breach of Ceremonials, but rather as accusing them of the breach of Morals, with reference to the 19. verse, ["Whosoever shall break one of the 〈◊〉〈◊〉 of these Commandements, and teach men so.] q.d. The Scribes and Pharisees are instances of what I mean; For they by their corrupt Glosses of the Decalogue, doe both destroy and break the Commandements, and teach men so: however they were exact in Ceremonials, and their own Traditions. Except therefore your righteousnesse exceed theirs, you cannot enter into the Kingdome of Heaven.

3. It cannot be shewed, that the Pharisees did accuse our Savi∣our [Sol. 3] as yet for breaking any Ceremoniall Lawes, except it was for breaking some Ceremonials belonging to the fourth Commande∣ment, in doing some miracles on the Sabbath day. Chemnitius, in his most learned and judicious Harmony upon the Gospels, sheweth that the Contests John 5. and Mat. 12.1. &c. and v. 9.10. &c. were all before this Sermon upon the Mount: which being granted, then is the Argument more strong for the confirmation of the

fourth Commandement. Think not that I am come to destroy the Law; I am come to fulfill it, and confirme it. Therefore whoso∣ever shall break one of the least of these Commandements, (be it the Fourth, or any other) and teach men so, shall be called the least in the Kingdome of Heaven.

* 1.173There are yet some other Exceptions, as this for one;

[If we grant them, that by the Law is meant only the Decalogue, and that our Saviours fulfilling, and not destroying the Law, was the ratifying and perpetuating of it; we shall condemne the Christian Church, for altering the day, from the seventh, to the first day of the week: which cannot stand with our Saviours speech, who saith, that not one jot or title shall passe from the Law.]

* 1.174To this we answer, 1. They that make the substance of the Com∣mandement to be the seventh day, cannot justifie by any meanes the altering of it to the first, but must needs make void the Com∣mandement, contrary to our Saviours asseveration, [That till hea∣ven and earth passe, one jot or title of the Law shall not passe.] For it is a certain Rule in Lawes, When the substance of a Law is abo∣lished, the whole Law is quite abolished. Let him consider it. 2. But if we hold, that the fourth Commandement commands only one day in seven to be our Sabbath, not one jot or title of the Law is passed. And the Church is justified in her altering of the day, ha∣ving sufficient Authority going before her in designing of the day. Of which more hereafter.

* 1.175But it is further excepted,

[Our Sabbatizers must first of all make remonstrance, that the fourth Commandement of the Deca∣logue is simply and formally Morall, before they presume to affirme, that the same is a part, jot or title of the Eternall Law, which Christ commanded to be observed to the worlds end.]

* 1.176This is easily answered: 1. It is not necessary to prove it simply and formally, that is, Naturally Morall: It is enough, if we can prove it positively Morall; for himselfe hath confessed, that there are some Lawes positively Morall, which are universall, and bind all mankind, p. 27. as that against Polygamie, and wedlock in some degree. And therefore he plainly contradicts himselfe, when p. 63. he saith,

[That Christ hath freed and delivered the Christian Church from the Eternall observation of all such Legall precepts as were not simply and formally Morall.]

But those Positive Laws

aforementioned, he saith, are universall, and bind all mankind. And now we infer, If Christ did not destroy, or free men from some other Positive Lawes, how is it probable, that He came to destroy or free men from the obedience of any Positive Law of the Decalogue, which is confessed to be meant, at least in some part, by the Law, in our Saviours discourse.

2. It concerns our Anti-Sabbatizers more, to prove that the fourth Commandement is Ceremoniall in whole, or in part, or else we feare they will fall under the heavy censure of our Saviour, for making void more then a jot or a title of a Commandement, even a whole Commandement of the Decalogue, both breaking it themselves, and also teaching others so to doe. We wish them sadly to consider it.

And whereas it is excepted by some,* 1.177

[That Christ in all this long Sermon of three whole Chapters, makes not the least mention of the Sabbath, or fourth Commandement, and so seems to exclude that out of the number of those Lawes He professes to ratifie.]

We briefly answer, 1. That there is no expresse mention of the [Sol. 1] first Commandement, nor the second, nor the fifth; yet no man thinks they are excluded.

2. It is too much boldnesse in any to prescribe words to Christ, [Sol. 2] that unlesse He mention this or that, they will not grant that He meanes it, when yet they heare Him speak of the least Commande∣ments, even of a jot, or title. Lawyers warne, not to except, where the Law excepts not. And a man would think, Christ had here sufficiently warned men not to exclude any of the Commande∣ments: But it is not enough with them, it seems; At their perill then be it. We dare not be so witty.

3. We may see reason why He now mentions not the Sabbath, [Sol. 3] or fourth Commandement: His scope now was (in this Chapter particularly) to correct the scanty and curtail'd Glosses of the Pha∣risees against the Law. Whereas in point of the Sabbath, their fault was Superstition. This He thought good to encounter elsewhere, as He doth on divers occasions. But now He was in another way, and so contents himselfe with the generall, including it under the Law and the Prophets, which who so reads, will hardly misse, rec∣koning it a Commandement, and none of the least neither.

We have but one thing more to note,* 1.178 and we have done with

this Argument: and that is, to consider a little some words by one let fall,* 1.179 in resolution of this Text of Scripture. Thus he sayes:

[Christ fulfilled the whole Law by his actuall and personall obedi∣ence to it, and by supplying the defects of it, that it being unable to justifie us in it selfe, might by the help of His grace, and accession of faith in Him, be able to performe that which otherwise it could not.]

To which we say, That the Law should be able, even by the help of Christs grace, and acceptation of faith in Him, to justi∣fie us, Is a Doctrine new and strange to the Reformed Churches, and derogatory greatly to the satisfaction of Christ in his death. The Apostle sayes expresly, [All men are sinners, and are justified freely by Gods grace, through the redemption that is in Christ Jesus, Rom. 3.24.] And elsewhere he is so far from saying, that Christ enables the Law to justifie us, that he saith, [If Righteousnesse be by the Law, Christ died in vain, Gal. 2. ult.] But it hath been ordi∣nary with these Disputers to let fall now and then such drops of Popish Doctrine as this is, to what end, the World will judge.

* 1.180And now we will draw up the summe of this Chapter, in a few briefe sentences. 1. It is cleare, that Christ by not destroying the Law, means, not abrogating it, not preaching it to be void. 2. That He speaks not at randome of an uncertainty of a Law, about which one might dispute what Law He meant; but of the known Law of God, that is, the Law written, and of the words of it. 3. That He means not the whole Law written by Moses; for a great part of that He did come to destroy, to abrogate and make void: And his Disciples preached it to be void, and Himselfe, now at this very time, doth so about the Law of Divorce. 4. Therefore He means it properly and undoubtedly of the Decalogue, which was most properly called the Law; though also withall, of those other Precepts which are substantiall and apparent explications of it, which the Prophets like∣wise confirmed, in their practicall Sermons, by exhortation, re∣proofe, promise, and threatning. Which then amounts plainly to our Conclusion, [That Christ in this place confirmes the whole De∣calogue, and every one of the Commandements of it, in the very words of it, as Morall and Perpetuall.]

CHAP. VI.

Solemne Worship is Morall Naturall; both Solitary, and Conjoyned, in Families, and Churches; and how farre.

HAving in the former Chapters laid the foundation of our Dispute about the fourth Commandement;* 1.181 by Asserting ge∣nerally the Perpetuity of sundry Lawes of God in the Old Testament, even though but Positive: and particularly of such Lawes as are Substantially profitable for all Men in all Ages to be bound unto: (unlesse it be found clearly that God hath repealed them.) As also by name, of the whole Decalogue. Before we proceed to apply all this to the fourth Commandement in hand, We esteeme it Necessary to adde further a 2^d. Generall consideration, namely of the Nature of Time, as it relates to the Worship of God. Which if we can lay down cleerly and strongly, (as by Gods helpe we hope to do) we suppose we shall have made our ground-worke so sure, as that no underminings or batteries of our adversaries will be able hurtfully to shake our building.

But to this end,* 1.182 we must also first speake somewhat of the Wor∣ship of God it selfe, His immediate Worship. The rather, because, though our adversaries doe not altogether deny any of that which we shall say about it: Yet we find not, that they expresse usually some things so fully, as we conceive it Necessary they should be ex∣prest and understood; and withall, because they doe in effect deny any other Solemne Worship then Publike, which we take to be a great and dangerous errour, and greatly prejuditiall also to the right understanding of the controversies in hand. We will therefore (to make the way plaine before us) begin with a briefe discourse con∣cerning Solemne Worship: in the manner following.

Though the Nature of man be much defaced by the Fall of Adam,* 1.183 yet are there (as all men doe acknowledge) some prime Principles of Religion found in every soule, (whether left, or reimprinted, we now dispute not) which can never be wholly blotted out. Among which, there are these two most legible upon the Tables of the Heart.

* 1.1841. [That there is a God.] Which even the most Barbarous and Savage people of the World in all Ages; and even the worst of A∣theists, at some time or other, have been forced to acknowledge. The Frame of the Greater World, Yea the Frame of the Lesser World (Man,) doe Preach to every one vocally, and as it were proclaime, a Deity, Rom. 1.20.

* 1.1852. [That this God must be Worshipped by all reasonable Creatures capable of the knowledge of him, and so of Worshipping him.] And this results from the former. For nature it selfe, cannot but con∣clude thus, If there be a God, it is but reason he should be honoured by all his Creatures that are capable of understanding, what it is to honour him. There is then a Naturall Homage and Allegeance due to God from all mankind, by the very Law of their Creation, and particularly the Praising and Magnifying of Him, and so the perfor∣mance of all other duties toward Him, that He prescribes men to Worship Him by, both with Soule and Body.

* 1.186Now this Worship of God may be further distinguished into Eja∣culatory, and Solemne; Ejaculatory, is [That which a man may tender to God, either with the Heart alone, or with the Tongue also in Prayer, Praises, Singing, &c. even in the midst of Worldly im∣ployments, sometimes.] Experience shewes the possibility of this sometimes, and but sometimes. For some worldly imployments, (as study, and divers others) do so wholly take a Man up both body and mind, as without sensible interruption, a Man cannot have leisure to tender so much as an Ejaculation to God for a while, and much lesse to speake of him. But other imployments doe admit (now and then, at least) much freedome both for the mind and tongue; So that even while the eyes and hands are busied in world∣ly worke, as ploughing, or spinning, or weaving, and the like, one may, without any interruption of what they are about, lift up the soule to God, and the voyce too for God, and so worship Him im∣mediately, while withall they worship him mediately also in a world∣ly calling.

* 1.187Now unto this kind of Worship of God every one of mankind is undoubtedly bound, as much as it is possible for them to performe it. And namely by those generall Precepts (which bind [Semper] as the schooles speake, that is on all opportunities; though not [ad semper] at all moments, without intermission;) [Pray

without ceasing. Rejoyce evermore. In every thing give thankes. Trust in the Lord at all times. Meditate in the Law of God day and night. Speak of it, when thou sittest in the house, and when thou wal∣kest by the way, and when thou liest downe, and when thou risest up. And by that universall of all others, Thou shalt love the Lord thy God with all thy heart, and with all thy soule, and with all thy mind, and with all thy strength.] All this, we say, infallibly calls for such Ejaculatory worship, as much and as often, as a man can possibly have leisure; and at all seasons, when he shall not thereby be interrupted in his necessary attendance upon his body and bodily occasions. I say not that these commands require no more but Ejaculatory Worship: But so much infallibly they do require; and without this, they are not satisfied, how much or how often soever any one do tender Solemne Worship unto God. And so indeed it is both our misery and our sinne, That though in the Solemne Worship of God, we are apt, (too apt, God knowes) to fall upon thoughts of the world, of our worldly callings and businesses, at least, (besides worse matters:) Yet in our ordinary callings, we seldome remember God, as we might, and should. It being too true, of all in a degree, which is the com∣mon Character of the ungodly, [To forget God, and not to have him in our thoughts.]

But however,* 1.188 be it at the best that can be imagined with us in this kind; this Ejaculatory Worship, is not all the homage we owe to God; But we stand further bound (even every one of mankind) to tender also Solemne Worship unto him. And that is [The presenting the whole man soule and body both, together unto God; Taking ones selfe wholly off from all worldly things, and devoting themselves with all their strength, altogether, for a while, to the service, and Worship, and enjoyment of God: Setting aside all other businesses quite, to at∣tend meerly upon that, for so long.]

And this to be a duty, as well as the former,* 1.189 not only the fore∣mentioned Precepts evince, speciall that of loving God with all thy heart, &c. besides manifold more in Scripture; But even the Law of Nature necessitates to it, whether we consider God, or our selves, our soules, specially.

1. God, being our Creator, (not of our Soules only, but also of our bodyes) and Lord of all that man hath, The glorifiing of him both with the soule, and body too, is (and must needs be acknowledged) the

Principall end of Mans Creation. For God made Man, as all things else, Principally for himselfe, for His owne Glory. And so it cannot be enough, that man, should serve and Worship Him, by the by only, or by fits and snatches meerly, in Ejaculatory Worship; while they are mainly busied and intent upon somewhat else: But his Soveraigne Majesty and Dominion, requires also, sometimes, such a Solemne and serious attendance upon him, for the Illustration of His Glory: as that a man should mind nothing else that while; nor yet suffer any part or Member of His hand, or foot, or eye, or any, to be at all busie about any thing of the world: As hereby acknow∣ledging kimself wholly and altogether to belong to God, and to hold all that he hath, even his whole being from Him.

* 1.1902. Neither is it to be forgotten, that even the good of mens soules, (for which in the second place, Man was made and sent into the world) requires the same. For since the fall of man particularly (and even before) a full enjoying of God, which is the soules hap∣pinesse, cannot be had (no, not such as this life is capable of) in the midst of worldly imployments, though a man doe now and then, even as often as it is possible for him, by lifting up his soule to God in Holy Ejaculations, get a little comfort and sweetnesse. Therefore in this respect also, it is necessary for men sometimes to attend whol∣ly upon God (specially we say since the fall, being now fettered with so much corruption, and filled with so much vexation) and to have no diversion, from any thing that his hands, or eyes, or any part of him are busied about: But that the whole soule doe waite upon God, and the whole body also, in a due and serviceable proportion; that so he may by such Solemne Worship of God, have a full draught (as I may say) out of the Fountaine of Gods Goodnesse, and satisfie his soule with a more compleate fruition of His Divine Grace. Or ra∣ther (to speake according to the unhappy condition, that all man∣kind are now naturally in, by reason of sinne and corruption,) to seeke to recover his lost happinesse in God, by seeking Reconciliati∣on with Him; and the regaining, and so retaining of his Favour in the use of such Holy meanes as himselfe hath appointed to this end, namely the Ordinances of His Worship. These things the Law of Nature teaches and commands to all men universally without ex∣ception, or exemption of any. And they must be Brutes, or A∣theists (or both) that deny them.

Moreover,* 1.191 in as much as Worship may be presented to God either by any one single person alone, or by divers joyning together in the tendring of it: which usually, though not so properly, is exprest by the termes of Private Worship, and Publike, (we had rather say, Solitary, and Conjoyned: and then divide the latter into Domesti∣call or Family-Worship, and Ecclesiasticall or Congregationall.) It is further considerable, what of any of these is to be acknowledged a necessary duty for all men, even according to the Law of Nature? And for this we say, 1. Generally and briefly,* 1.192 That as far as any of them are possible to be performed, all mankinde stand bound to ten∣der them respectively, that is, so much, and so often as they have no just and necessary impediment. 2. Particularly for each of these se∣verally. 1. Every one is bound to tender to God solemne worship by themselves alone. 2. Every one that lives in a family, where he may have others to joyn with him in solemn worshipping of God, is bound to that also, to joyn them to him, and himselfe to them, in present∣ing some solemne worship to God. 3. Every one also that lives in a convenient nearnesse with others, with whom he may joyn in an Ecclesiasticall or Congregationall assembly, to worship God solemnly together; stands bound in like sort hereunto; and may not alwayes absent himselfe from them, but some time or other it is his duty to joyn with them in such solemne Worship, even notwithstanding any danger of Persecution, and that the place of such Worship be but a private House or Chamber, or a Field, or a Wood, or a Cave, as it fared with the Primitive Christians. And of each of these we conceive proper Reasons to evince the necessity.

1. For the first of these, Solitary Worship,* 1.193 (ordinarily called Pri∣vate Worship) A man would think, none should offer to deny it. But in our Disputers books, I am sure it is very ••••intly and seldome acknowledged, (and the second lesse, rather then more:) And by their language, neither Solitary, nor Family-Worship is owned, un∣der the notion of Solemne Worship. For as much as it is usuall with them, that when they any where name Solemne Worship, they adde (Publike) to it. As being afraid, left if they should grant any other Solemne Worship to be a Necessary Duty, besides Publike (where∣by they mean Ecclesiasticall, as appeares by their Discourses upon it) It would inforce (as indeed it will, as we shall see) a necessity of a solemne time for it, as well as for the solemne Publike Worship:

And then their generall Moralitie of the fourth Commandement, which they have devised to be only for the Publike Worship, will be found too scanty, and their whole Cause be endangered to fall to the ground, as we shall make it appeare hereafter. Therefore we must needs take a little more paines to prove both Family-Worship, and even Solitary Worship to be necessary duties, and part of our ho∣mage to God, and even to be Morall-Naturall, and withall to de∣serve the name of Solemne Worship. And afterward we will say somewhat also of the necessity of Publike Worship likewise: and so conclude the whole Chapter.

* 1.1941. Now for Solitary Worship, such as is performed with the whole man, setting himselfe altogether apart from all worldly busi∣nesses and distractions, to attend upon God immediately, and tender both Soule and Body to Him: That this is a necessary duty, appears from the grounds before laid, in a threefold respect. 1. That it is altogether unreasonable to imagine that God should lose any of his honour from any man single, because there is no other company to joyn with him in the solemnity of Worship. 2. It is also unreasonable to think, that a man is not bound to seek the recovery of his soules lost happinesse, in his enjoying God, and conversing with Him in duties of Worship, to be performed both with Soule and Body, because he is alone, and hath none besides himselfe that will have any regard to further him and themselves together in conjoyned Worship. 3. O∣therwise it were not absolutely a Morall-Naturall duty to worship God solemnly (that is, with the whole man) at all. For every such duty, which we by the Law of our Creation owe absolutely to God, cannot but be perpetually possible and universally to all, He being perpetually existent and present with us, and we with Him. But solemne Family-Worship (and much more solemne Publike or Eccle∣siasticall Worship) is not universally and perpetually possible to all. And so no other solemne Worship is possible to them, but only So∣litary. And if that be not to them a Morall-Naturall duty, then none is absolutely so, For it is cleare, a Christian may be (and ma∣ny are) forced to live many yeares in such a place, among Turks or Pagans, (as a Captive, or the like) where there is no possibility at all of having any other to joyn with him in the worship of God, no not secretly, much lesse publikely. So that though we deny not, but Publike (that is, Ecclesiasticall or Congregationall) solemne Wor∣ship

is so far forth Morall-Naturall, as it is Possible. Yet we main∣tain, that Private (that is, Solitary) solemne Worship is more Morall and Necessary, yea firstly Morall, being not only Necessary, as the the other is, when it may be, but certainly Possible for every one of Mankinde to performe; which the other is not, at all times, and in all places, when a man will.

And now that such Solitary (or Private) VVorship deserves to be called and counted Solemne VVorship,* 1.195 appeares from the descri∣ption of Solemne Worship forementioned, against which no just exception can be taken. As also by the instance of Daniels prayers, which though performed by himselfe alone in his Chamber, yet cannot reasonably be denied to have been Solemn VVorship, being three times a day constantly, and on his knees, and his windowes open toward Jerusalem. Also his setting himselfe to seek the Lord by fasting, (though alone, c. 9.) Can it be reckoned lesse then Solemn VVorship? We adde, if many Christians, all a Country or Kingdom over, should agree to fast and pray upon one particular day, every one in their Chamber apart & alone, this were without doubt a very Solemne service and worship, yet Solitary and private. We conclude then, that as there is such a Duty required of every one apart, at least sometimes, which we call Solemne Worship: so such a Duty being performed with the whole man, is worthy to be called and counted Solemne. And if Solitary Worship may deserve to be called So∣lemne, then surely Family-Worship also is justly to be counted So∣lemne. Such was the eating of the Passeover, which was ever in pri∣vate houses: and Esthers Fast with her maids, Est. 4. three dayes one after another: and the Humiliation mentioned Zach. 12. every family apart, and their wives apart; which seemes to be a Solitary VVorship, yet Solemne undoubtedly. So that all Solemn VVorship is not Publike. But if any one would yet list to wrangle about the word Solemne, let him but give us another fit word to describe such Soli∣tary (or Private) VVorship of the whole man tendred unto God so seriously: and it shall serve our turne sufficiently for the end we in∣tend it for, as we shall see hereafter.

Mean time we say, that conjoyned VVorship,* 1.196 where it is possible to to be performed, is also a necessary duty, even so far forth Morall-Naturall, and that in both the kindes of it, Domesticall and Con∣gregationall.

For in the second place, The Honour of GOD, and Good of Soules, doe also require Family-VVorship from all such joyntly, as live in Families, where they have any to joyn with. This appeares, 1. Because it being God that hath placed men in a Community, (set∣ting the solitary in families, as the Psalmists phrase is, Psal. 68.) it cannot be justly conceived that He should doe this meerly for their worldly conveniencies; but rather chiefly that they should improve their society one with another to His Glory, who is the Lord of them all together, as well as of every one of them single; and so that they should worship Him joyntly together, as well as each of them soli∣tarily and apart. To which tends undeniably the forenoted charge given Deut. 6.6, 7. These words that I command thee this day, shall be in thine heart, and thou shalt teach them diligently to thy children, and shalt talk of them when thou sittest in the house,* 1.197 and when thou walkest by the way, and when thou liest down, and when thou risest up. For though it comprehend plainly Ejaculatory Worship in part, as we have noted before, yet it reaches further; specially being added immediately unto the great Commandement, ver. 4. Thou shalt love the Lord thy God with all thy heart, and with all thy soule, and with all thy might. And indeed, how can any man love God with all his heart and soule, and not be willing to joyne others to himselfe, and himselfe to others, as much as may be, in the worship of God? And how doth the Master of a Family love God with all his strength, that imployes not his authority over all his Family to call them to worship God even in the Family, with himselfe, at least some times. (I say, at least some times; for we yet are but upon the Duty; the consideration of the Time is to come afterward.) There∣fore also we finde it a part of the unhappy character of Pagans, Jer. 10.25.* 1.198 devoted to the wrath of God; The Heathen that know Thee not, and the Families that call not on Thy Name. And indeed, how hath the Family that knowledge of God, to be, 1. Their great Lord and Master; 2. The Author of their Peace among themselves,

that the Governour is gentle to the inferiours, and the inferiours dutifull to the Governour and Superiour 3. The Author of all Blessings to them all, Of health and strength to follow their busi∣nesse, of successe and comfort in them: How I say have they the knowledge of God, if they agree not together to joyne in Worship of Him their Lord, and in tendring Prayers and Praises for such things as they expect and receive from Him.

2. The Good of soules calls for this also, Every one needing helpe from others, and all being helped by the Solemne services joyntly presented to God in the Family. 1. In minding one another, by mu∣tuall testification, of the common Allegeance and Homage they all owe to Him their great Soveraigne, and so preventing the forgetting of Him. 2. Withall affecting one another by example of reverence and devotion. 3. They being also, infallibly taught, and minded of, and provoked to, some particulars of Duty, and furnisht with some mat∣ter of comfort, by every such service performed joyntly, (supposing that every ones heart joynes faithfully in it) which before they were either ignorant, or forgetfull of, or backward to, or should have missed, if they had beene wholly and ever alone. As reason cannot but insinuate, and experience continually shewes. It remains then, that Domesticall and Family-Worship is a Necessary Duty, and as farre as it is Possible, even Morall-Naturall.* 1.199

3. So is also, Ecclesiasticall or Congregationall VVorship, which is usually called Publike VVorship, Even for the Reasons forena∣med, Gods Honour, and Soules Good. He is Lord of all societies (and the Author of them) as well as of Families. And so is to have a tribute of VVorship and Glory from all joyntly,* 1.200 as well as from any severally. And Love to God cannot but promote this as much as is possible. And the mutuall blessings expected and recei∣ved by greater Communities, (as well as Families,) doe require the like, according to just conveniences. Which is so assuredly of the Law of Nature, that all Nations that have ever been heard of, have had their joynt Publike Solemne Worship, And have had Per∣sons, set apart purposely for it, (Priests, or Ministers) for the more compleat performance of it. Finally both Reason and Experience declare, that the good of Soules both calls for publike (Congrega∣tionall) VVorship: as also commends it as exceeding profitable and advantagious. Not only in that they are hereby yet more affe∣cted

by a more Generall Example, recommending the Worship of God, but also, because by the Solemne Ordinances, of Prayer, the Word, and the Sacraments Administred and Dispensed, and used in Publike, multitudes, are at once taught, and minded of, and provoked to the Duties they owe to God and Man, better then their own soli∣tary thoughts and endeavours, (or only their Families helping them) could ordinarily have attained unto. And this so much the rather, because of the gifts, which God to this purpose hath endued His Ministers with (who by His appointment are set apart, mainly for the Publike VVorship,) exceeding those which others have usually or ordinarily. Yet by the advantage of Publike VVor∣ship, every particular Person present, both enjoyes the benefit of the Ministers gifts, of Prayer, and specially of his knowledge and wise∣dome in interpreting the Scriptures and rightly dividing them, for the edification and consolation of every one; and so may reape in one houre the strength of that which hath been growing divers yeeres; and feed upon that which hath been gathering divers dayes. More we shall not need to adde concerning this, at this time: Because every conscience both feeles the gaine and encrease of spirituall good and comfort, by the publike Ordinances, as also by their earnest desire and seeking after them, proclaime it suffici∣ently to others. As also because to this (generally) our adversa∣ries are frequent enough, in affording their Testimonies. And therefore also we will here spare the paines to quote any of them. Hereafter we shall have occasion to make use of some of them. Now we shut up this Chapter; with summing up for a conclu∣sion, That both Solitary and Conjoyned VVorship, in Families and Churches are Solemne and Necessary Duties, required of all men, (so farre as hath beene said) and so Morall-Naturall. And now what time is required for all this, we shall consider in the Chap∣ters that follow.

CHAP. VII.

Generall Considerations about Time, and its Profita∣blenesse, in Reference to Morall Acti∣ons of Importance.

THe Necessity and Morality of Solemne VVorship having been in the former Chapter discoursed of;* 1.201 We are now to take in hand the consideration of the Time, which may be, or is to be allotted to it, both generally, and for the performance of the severall kinds of Worship Noted: Driving it to this scope, to shew by the Pro∣fitablenesse that may be in a wise determination of Time for Religi∣on and Gods Solemne Worship. [That the determination of one day in seven for a Sabbath, (which we find in the fourth Commande∣ment:) is a Law substantially profitable for all men in all ages to be bound unto.] Which then, (upon the grounds formerly laid, of the Morality of such a Law, though but Positive, unlesse God be found to have clearly repealed it) if we can vindicate from the sup∣posed repeale, which some contend for, (as we believe we shall) we shall have demonstratively proved the perpetuity of that fourth Commandement in that Consideration; and gained the Principall Fort striven for in this Cause. And then the residue will be easie to be dispatched and made ours.

To this end, we suppose it convenient to discourse first,* 1.202 concer∣ning Time in generall, as it may referre to humane Actions, even Ci∣vill; and that for two Causes. 1. That hereby, if it be possible, we may gaine upon mens prejudices, and take them of, while we make it appeare, that we wrest not things about Time to our purpose be∣yond the Nature of them; but that whether we ever meddled with Religion or not; Yet the considerations we shall note, are reall and certaine even in ordinary businesses and civill affaires. And so bring∣ing our Cause before the barre of Reason and Nature (to which our adversaries have appealed, from the words of the Scrip∣ture,) we may take from them all evasions, and wayes of shifting. 2. That hereby the whole matter may be more cleare and distinct, for every one to conceive and beare away; when it is first set down

generally with an Application to Civill Actions, and afterward particularly shewed to agree to matters of Religion and Gods So∣lemne VVorship.

* 1.203And if in the former part we shall seeme to some, somewhat too curious in spinning out distinctions and divisions, we crave a respite of such censure, untill we have added our Application: wherein it will appeare, that not one of all those divisions, how nice so ever it seems, but hath some Profitable (not to say Necessary) Vse, toward the clearing, and giving light to, this most important controversie. On the contrary, if we be charged by others to tautologize in our Application of things to Religion in the following part; We wish such to consider, that many of the Notions being New, and not of ordinary observation; it may be more excusable to say some things a 2d. time over, which pregnant wits might have sufficiently un∣derstood and remembred by once mentioning them, then by a sin∣gle mention of any thing of importance, to endanger the loosing of any ordinary readers apprehension or memory, in a discourse of such length and weight as this is. These things thus premised, we fall to our worke, to scanne the Nature of Time in reference to Hu∣mane and Morall Actions.

* 1.204Time generally considered, is a naturall adjunct, and circumstance accompanying Humane Actions of what kind soever. But yet such a circumstance, as hath, (according as it may be ordered) a reall, as I may say, a substantiall influence into the businesses, for which such Action is performed; and so may be substantially Profitable unto the maine businesse; even according to naturall reason, and in a constant course; supposing the businesse not to be effected by one single and momentaneous Action.

* 1.205Which reallity of the effect of Time toward Morall Actions, be∣ing not observed, or not regarded by disputers in this Cause, hath bred much confusion, and occasioned manifold mistakes: as ap∣peares, even by that one most common Assertion of all the adversa∣ries. [That Time and Place are equall circumstances in Religion,] Which how false it is, and how prejudiciall, not to our Cause only, but to Religion it selfe; If we doe not (anon) demonstrate be∣yond the possibility of any reasonable deniall, we shall despaire of ever prevailing in the Cause we have undertaken. But on the con∣trary, if we shall make manifest (as we are confident, by God

helpe, we shall) That the one (namely Time) is of exceeding im∣portance in Religion, even without respect to any particular institu∣tion or determination of it from God or man; and for that cause, cal∣ling necessarily for some determination, which, if wisely ordered, and strongly authorised, makes it undeniably and most singularly profita∣ble to the soule and spirit, and so to Religion. And that the other, namely Place, to have nothing at all of importance in it toward the soule and spirit, beyond the Naturall and Physicall conveniencies of the body, (except 1. the Typicall references of Places, expresly com∣manded by God himselfe, as the Tabernacle and Temple: And 2. the Memoriall of any act of Gods providence, or the like, at Gods appointment, or from the institution of men, which are meerly acci∣dentall things, and wherein also Time doth fully match Place, having been as well as it allotted to the same purposes, while withall, we say, it exceeds it, beyond all proportion in other respects) VVe hope we shall have gotten so main an advantage in our Cause, as that we shall very much prevent all possibility of future Reply.

VVe say then, That Time being considerable in Philosophie,* 1.206 un∣der a double Predicament: One is that of Quantitie, or the Pro∣portion of Time; which again hath a double respect, 1. Of Continu∣ance so long together; 2. Of Revolution so often againe. The other is that of Quando, or the season of Time: Hence ariseth a three∣fold common affection, or respect of Time, observable in every acti∣on or businesse:

• 1. Quamdiu? The extent of Time,* 1.207 How long together it is continued?
• 2. Quoties? The frequencie of Revolution,* 1.208 How often it is re∣iterated and repeated?
• 3. Quando? The season or order of Time, VVhen it is begun?* 1.209

VVe say, the season when it is begun; for the season when it is ended, belongs properly to the Continuance, or Quamdiu.

Now each of these respects of Time may be conceived,* 1.210 either ac∣cording to denomination of Divisions, taken either 1. from Nature; 2. Or from Art; 3. Or from Accident. 1. From Nature, as yeers, moneths, dayes, which are distinctions of Time observable in Na∣ture. 2. From Art, as houres and minutes, into which, not Nature,

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but Art divides Time. (And to these, for the avoyding of an un∣certain dispute, we are content to adde Weekes. Though there be some great Scholars that have given more then an intimation, that the division of Time by Weekes (that is, by seven dayes) is a more exact Naturall division according to Dayes, then either Moneths or Yeeres. But this we leave for the present to those Authors to main∣taine.) 3. From Accident, as any remarkable thing past, or which may occasionally happen, or continue; and the like. We may, and doe often speak of the Respects of Time, according to such Accidents: As of the Continuance, while such a thing continued; and the Fre∣quencie, as oft as such a thing hapned, (or the time came about, wherein it hapned) and of the Beginning, when such a thing fell out, and the like. And whensoever we speak any thing distinctly of any respect of Time, we doe and must needs speak of it in some or other of these phrases, denominating it so by Naturall, or Artificiall, or Accidentall divisions. 3. Also one and the same denomination may sometime be applied to all the respects of Time in a distinct and se∣verall consideration: As to say, Such a man stayes at home on Fri∣dayes, implies 1. the continuance, all day: 2. The frequencie, every week: 3. the order, which day of the week.

* 1.2114. Moreover, Time, in each of the forenoted respects, is further considerable two wayes: 1. As indefinite and indeterminate: 2. As definite and determinate.

And either way according to a double limit or terme, in regard of which it may be determined or not, which we may call

• 1. Initiall.
• 2. Conclusive.

The Initiall terme or limit of the

• Quamdiu, or Continuance, is the least or shortest that is or may be for that action or businesse.
• Quoties, or Frequencie, is the seldomest Revolution.
• Quando, or Season, is the latest Beginning.

Contrarily, the Conclusive limit or terme of the

• Quamdiu, is the longest Continu∣ance.
• Quoties, or Frequencie, is the oftenest Revolution.
• Quand••, or the Season, is the soonest Beginning.

Also between these Termes there is great latitude oftimes, and much variety of degrees in each of the respects of Time fore∣mentioned.

Now by Time indeterminate, we understand,* 1.212 that which is altoge∣gether uncertaine in any respect, before the action to which it belongs is performed: uncertaine for the Continuance, untill the action be finished: uncertain for the Frequencie, (whether oftner then once) till a man actually goe about the action or businesse a second time, and so forward: and uncertain for the Season, when it shall be be∣gun or gone about, till the very instant of setling upon it. And such indeterminate Time is observable, in the severall respects of Time, in many actions, and businesses of severall kindes.

By determinate Time (contrarily) we understand, That,* 1.213 which before the action is performed, is appointed out in any respect for that action or businesse: which may be from a threefold Efficient:

• 1. The Nature of the Action.
• 2. The Command of a Superior.
• 3. A mans own peremptory Resolution.

1. Sometimes the nature of the action,* 1.214 or businesse to be perfor∣med, determines the Time beforehand, in one or more of the respects; when according to Nature it cannot be done, But 1. in such a continuance of time: as a man cannot read over a Chapter of such length, but in a proportionable continuance of Time spent in it. And so, 2. when the businesse in Nature is not dispatched by one action, how much Time soever a man allot to it: as some Land must be ploughed over more then once, or else it will bear no good Corn. And likewise, 3. when the businesse is lost, if not begun at such a season: as they say of the gathering of Saffron, if it be not taken in the just day, it is lost. All these are determinations by the Nature of the action or businesse in it selfe.

2. Sometimes Superiors,* 1.215 having sufficient authority to oblige to the observation of any respect of Time, doe accordingly (at their pleasure) determine it, and command inferiors to apply it answer∣ably to such action or businesse as they assigne.

3.* 1.216 Somteimes a mans own peremptory resolution determines the respects of Time (for any action or businesse) to himselfe. And these two latter doe specially make Time to be properly called determi∣nate.

And now although it be true, that, when an action is once done, or a businesse finisht, it is all one, in Naturall reason, whether the Time belonging to it were antecedently indeterminate, or determinate, as being then exactly equall one to another, and as exactly measu∣rable or computable one to the other. Yet is there between them before-hand, even in Civill actions, a great and remarkable diffe∣rence, (namely, as much as between may and must) for which they deserve to be carefully observed and distinguished into their natures and degrees.

* 1.217To begin with indeterminate Time. The nature of this is, to be meerly an attendant upon actions and businesse, and a meere circum∣stance. Necessary indeed, but not in any Ethicall or Morall con∣sideration, but meerly Physicall and Naturall (as a shadow is a ne∣cessary, that is, a naturall attendant upon any body in the sun∣shine) in as much as it is simply impossible in Nature to performe any action, without the concomitance and attendance of Time. But on the other hand, the nature of determinate Time is, to be a commander of businesse, requiring the aitendance of such actions as are for the businesse. And it is as necessary Ethically to performe some such actions according to the determinations of Times, as it is Physically to have some Time to accompany actions.

But withall it is to be observed, and the observation will prove of much weight (as we shall see) That even indeterminate Time, to some businesses, (and namely such as admit of variety of degrees) may prove a circumstance of much importance to the ad∣vancement, or disappointment of a mans end in his actions, even ac∣cording to Reason and Nature, and in an ordinary and constant course. We will instance in the businesse of Learning, which to at∣taine to, is a Students businesse, and his end, (though not ultimate) and unquestionably admits of great varietie of degrees. And toward it divers actions are directed, as attendants on his Masters or Tu∣tours teaching, and to give him account of his learning; and con∣versing with his Fellow-Scholars, or Fellow-Pupils, or Fellow-Students, in acts and exercises of Learning, Disputations, and Ora∣tions, and the like: As also studying, reading, and meditating by himselfe,* 1.218 for his further progresse and increase in Learning.

Now to all this we say, even Indeterminate Time may in some respects be of much importance towards the furtherance or hin∣derance

of his businesse of Learning, according as any voluntarily (without any antecedent determination) applies himselfe, and im∣ployes his Time. Namely, this is true of the two first respects of Time, the Quamdiu, or Continuance, and the Quoties, or Fre∣quencie, (which are the two affections of the Quantity or Propor∣tion of Time.) These are in themselves, though indeterminate, very materiall, and as we may say, substantiall circumstances in the busi∣nesse of Learning. But it is not so with the Quando, or season of Beginning. For take that altogether indeterminately, and it is of no value or efficacie at all, to the speeding, or putting back of Learning, that is, not in it selfe, though, perhaps it may be somewhat by acci∣dent. A little further to explaine these things, will be worth our paines: and so we will consider each of these respects severally, as also joyn the two first together, as far as they agree in this Obser∣vation in hand.

Here then, 1. we affirm, that [the Quamdiu, or continuance of Time,* 1.219 even altogether Indeterminate and uncertain before-hand, and only prolonged by a mans own will, according to present affections and oc∣casions, or shortened accordingly, doth answerably promote a mans Learning, or defeat it.] For infallibly, the longer (supposing his bodily spirits not tyred) a Student continues attending his Tutour, and receiving directions and instructions from him, or exercising him∣selfe with others in matter of Learning, or hearing them, or studying by himselfe; and so in any of these (or all these) continues the pur∣suit of Learning, the more he prospers: and the lesse while he con∣tinues, the lesse he advances in such learning. So that a man may both foretell of two Students of equall capacitie, (and opportunity of helps) that he who hath bestowed, even altogether voluntarily, and without any antecedent determination, a longer Time, such Day, upon Learning, hath gotten more that Day, then the other that be∣stowed lesse Time. As also by observing the progresse of two such, any Day, he may, even without all examination which of them con∣tinued longest at his study, (or with his Tutour, and the like) con∣clude and pronounce demonstratively, That he who hath profited most, did continue longest; and he who hath profited lesse, did con∣tinue a shorter time.

2. We say the like of the Quoties, or reiteration of Time,* 1.220 even altogether uncertaine and indeterminate, (till a mans own minde

made him voluntarily returne to his study) That the frequencie of such returne to study, and to his Tutour for helpe, and the like; or the seldomnesse of it, doth exceedingly set forward, or keep back a mans Learning. For infallibly, he that reiterates it every day, twise a day, (or so) prospers and goes on; and he that returnes to it but once or twise a week, or moneth, or yeere, makes little or nothing of it in comparison: Other things being equall, as we touched before. So that here again a man may both foretell and judge infallibly be∣tween two, (otherwise equall) which is or will be the better Pro∣ficient, namely he that is more frequent in returning to his study, and he the worse that reiterates it (remarkably) seldomer. Also by discerning their different progresse, he may without examination say demonstratively, Such an one studied more Dayes in a Week, or Moneth, or Yeere; and such an one fewer.

* 1.2213. Insomuch, as taking these two Considerations of Time to∣gether, they are the usuall Periphrasis of a good Scholar or Student, [He is one that continues and keeps close to his study for a good while together, when he is at it; and is diligent in returning to it constantly day by day, Or in going often to his Tutour, or frequent∣ing Acts and Exercises, and the like, whereby Learning is gotten.]

* 1.2224. Withall, it is not to be forgotten, That even such [Voluntary applying of Time indeterminately, much, or little together, and often, or seldome] where there is no necessary or just impediment, is a most evident and undeniable demonstration, what speciall affection a man hath to Learning, much, or little. Neither is it almost possible for a man to expresse his own love (or anothers) to Learning, or want of love to it but by imploying at least somewhat about the Propor∣tion of Time; the Continuance, long, or short; and the Reiterati∣on, often, or seldome, for such imployment.

* 1.2235. Finally, This application of the continuance and frequencie of Time to any thing, hath so great an influence into all businesse of importance, that we usually count a man wise, or unwise, according to the spending of his Time, (even voluntary) Reckoning him vain and light-headed, that setles not for any remarkable continuance, to some one businesse or other; or that pursues one thing to day, and another thing to morrow, and a third thing the third day, and so returnes not in any frequencie to the same imployment, particular or generall. And esteeming him wise, that doth the contrary.

But now, none of all this will be found concerning the Quando,* 1.224 or season of beginning, any Time, to set to study, or the like, volun∣tarily and indeterminately, It is not at all of any importance, that is, not in it selfe, though by accident perhaps it may be somewhat, as was touched before. By accident, we say, it may be of some im∣portance, and that in three cases specially. 1. When his body, and bodily spirit may be more fit, or unfit, by beginning sooner, or later, at this houre, or that. 2. When at such or such a season, a man may have more or lesse helpe, from his Tutour, or others, then at another time. 3. When the delay, or hastening the beginning to study, fals in with, or crosses the other respects of Time forespoken of, (which are in themselves of importance) as when a man thereby shall have liberty and opportunity, or not, to continue longer, or reiterate oftener his study, and the advantages of getting Learning. But all these are accidentall things, and not constant to such seasons of Time; wherein indeterminately and voluntarily study may be begun, or a Student may repaire to his Tutour, or the like.

And so setting aside such Accidentall Considerations, It will, we say, appeare, that in the Quando, or beginning of Time, (according to any denomination of Nature, as this or that Day; or of Art, this or that Houre, as we spake before) there is no materiality at all to∣ward the advantage, or disadvantage of Learning. One part of Time (according to which, every moment, a new Quando begins, wherein a man, if he please, may begin to study) is as behovefull as another, one Minute as another, one Houre as another, one Day as another, and none more then another. So that here a man can neither rationally foretell, nor conclude any thing, (as he might in the former respects) what Progresse, much or little, a man hath made: Nor 2. whether more or lesse, compared with another, who begun at another season, sooner or later: Not yet 3. what Affection he hath to Learning; For a man may sometimes begin to study in the Morning early, meerly by having nothing else to busie himselfe in at that season; and he may forbeare to begin, not for want of affection, but through interruptions of other businesse: Nor 4. by seeing any ones progresse in Learning, can it be judged (unlesse from some accidentall thing withall) what Day or Houre he began to study; or which Houre or Day he took for study, out of any num∣ber, if he intermitted any. And so 5. in conclusion, it appeares, that

the Quando, or Season of beginning (at this or that particular Time) indeterminately, and voluntarily (without respect to some accident that may fall in with it) is a thing meerly indifferent, and no matter of wisedome, or importance at all toward Learning, or any other like businesse.

Which difference, between the Quando or beginning of Time even indeterminate, and the other two respects, of the quantity or proportion of Time, the Continuance and the Frequencie, must be re∣membred against hereafter. For it will be of speciall use, to more purposes then one.

* 1.225And so we proceed to the consideration of Time determinate, and specially as it is determinate by the command of another; or by a mans owne peremptory resolution. And so the determination of the Affections or Respects of Time admits of a double difference, name∣ly in regard

• 1. Of the Respects themselves.
• 2. Of the manner of determination.

* 1.226In regard of the respects themselves, Time may be determined.

• 1. In any one of these respects, sin∣gle.
• 2. In any two of them joyntly.
• 3. In all three of them together.

1. There may be a determination of any one of these affections of Time single, the other being left undetermined, as—

• * 1.2271. Of the Quamdiu, or Continuance, alone, saying, [Let an houre together be bestowed on study] not determining whe∣ther more then once, or when for the season.
• 2. Of the Quoties, or Reiteration alone, saying, [Every day bestow Time on study] not determining how long at once, or what houre.
• 3. Of the Quando, or Season of beginning alone, saying, [At seven in the morning begin to study] not determining how long to continue, or whether oftener then that one day.

* 1.2282. There may be a determination of any two of these respects of Time joyntly, and the third left undetermined, as—

• 1. Of the Continuance and Frequencie joyntly [Let an hour•• together each day bestowed on study,] not determining at what houre to begin.
• 2. Of the Continuance and Beginning joyntly [Let an ho•••••• together beginning at seven in the morning be bestowed study.] not determinating whether oftener then that one
• 3. Of the Frequencie and Beginning joyntly [Every day be∣gin at seven in the morning to set about study,] not determi∣ning how long to continue.

3. Likewise there may be a determination,* 1.229 of all the three Re∣spects of Time together, saying [Let an houre together each day, be∣ginning at seven in the morning be bestowed on study.]

Again,* 1.230 in regard of the manner of determination of these Affections or Respects of Time, (any of them or all of them) there are con∣siderable differences, for it maybe

• 1. Remisse and at large.
• 2. Strict and exact.

A remisse determination,* 1.231 is when Time (in any of the respects) is so determined in some Generall expression, as that both the termes or limits are left undetermined, as to appoint—

• 1. For the Continuance [Let a good while, or a little while to∣gether be bestowed on study] not determining how long, or how little while, clearly.
• 2. For the Frequencie [Often, or seldome, bestow Time upon study,] not determining how often, or how seldome, particu∣larly.
• 3. For the Season [Begin betimes, or late to set about study,] not determining, how early or how late, distinctly.

A Strict and Exact determination, contrarily is,* 1.232 when both the limits are (or at least one of them is) so particularly and punctually exprest as no doubt can be made, how long or short, often or sel∣dome, early or late, is required for study by the determination, as namely, in all those mentioned, of one respect single, or two, or all three.

Yet againe, this strict and punctuall determination, admits of some variety, for it may be three fold;

• 1. Initiall.
• 2. Conclusive.
• 3. Exclusive.

We call that an Initiall determination,* 1.233 when the Initiall terme of

the Respects of Time, is expresly mentioned and determined, that it must be so long, so often, and so soone, and no lesse while, nor no seldomer, no not later; But yet with an intimation, that somewhat more is (and will be) required, in each respect, or in any, by some other determination, though not by this.

* 1.234On the other side, we call that a Conclusive determination, which though it forbids not, more then the determination Names for Con∣tinuance, Frequencie, or soone beginning. Yet strictly commands no longer, nor no oftener, nor no sooner, only commands so long without faile, and so often, and so soone, and forbids a shorter Con∣tinuance, a seldomer revolution, and a later beginning.

* 1.235Also we call that an Exclusive determination, which both affirma∣tively and negatively, by way both of command and prohibition, prescribes so peremptorily the limits on all sides, as that nothing is allowed on any respect otherwise then is exprest. As that the Continu∣ance must be so long infallibly, and no longer, as well as no losse while; and the Frequencie so often, and no oftener, as well as no seldomer; and the Beginning, on that season, or point of Time, and no sooner, as well as no later, according to the direct words of the Determination, as to say [Bestow six houres upon study] every moneth, the first of the moneth, from six in the morning, till noone, without variation, augmentation or diminution.

* 1.236After all, it is to be observed, concerning all these determinations of Time in any respect. That every one of them may upon the pleasure of the determiner, (if it be a Superiour) either declared concurrently with the determination, or any Time after, admit of a Reservation, or dispensation, for some particular thing or occasion, which may interrupt somewhat the determination, in any respect, according to the manifestation of such pleasure or allowance of his: And for the residue, the determination may remaine firme and obligatory to all purposes. As a Master may determine his scholar to study a whole weeke together every day, from six in the morning, to six at night, and yet admit the interruption of meale Times, and such like occasions of necessity.

* 1.237And now, having thus layd downe the maine distinctions that belong to Time generally considered; We come to make further way, toward our scope, by considering the speciall profitablenesse of determinate Time in one or two, or all the three Respects; and that

in a threefold Gradation, sutable to the steps we have already troden. 1. The profitablenesse (or even necessity) of having any determina∣tion of Time at all, for any humane businesse, and namely for Lear∣ning, to keepe still to that instance. 2. What kind of determinati∣on of any one of the respects of Time, single, or of any two of them ioyntly, or of all three of them together, is profitable (or necessa∣ry) for it? 3. What manner of determination, Remisse, or Exact, Initiall, Conclusive or Exclusive, is specially profitable (or necessa∣ry) towards it, according to the rules of Naturall Reason and ex∣perience.

The first of these is discernable by the Causes, that shew gene∣rally a profitablenesse, (and even a necessity for some persons at least) of having some determination of Time for Learning, or any such like businesse. Which Causes may be reduced to 5. Heads. And one or other of them is perpetually to befound in all wise determi∣nations of Time for any businesse whatsoever; and commonly di∣vers of them concurre to the profitablenesse, and specially to the necessity of such determination.

1. The importance (and specially the necessity) of the businesse;* 1.238 learning to be attained by a professed Scholar or student, is the fun∣damentall ground of a wise and profitable determination of any respect of time for it. This makes it worthy to have time set apart for it, which else were vaine and foolish.

2. The impossibility of attending that businesse,* 1.239 the pursuite of Learning, Sufficiently, together with other businesses, (also important and necessary in their nature and degree,) at the same instance of Time: Each of them taking up the whole Man for the while: This is a further Recommendation of the convenience and Profitable∣nesse, of some Determination of Time, at least for one of those busi∣nesses, and namely for that which is most important, (as we suppose Learning to be a professed Student) that that may be so farre secured thereby, and then in the residue of Time the other businesse (or businesses) may also be conveniently attended.

3. The unwillingnesse of minde in such,* 1.240 whom that most impor∣tant businesse concernes, to be at all (or sufficiently) conversant in it; (which unwillingnesse is found often enough in sundry professed Schollers and Students) Recommends not onely as profitable, but as Necessary (equally with the necessity of that businesse of learning,

to such spirits,) that there be some determination of time allotted to it: and namely such, as may conveniently Secure and Promote the at∣tainment of necessary learning for them.

* 1.2414. The danger of interruptions, preventing the setting about such businesse (of learning) or calling of from it, when one is about it: (Even such interruptions, as are unworthy to hinder or divert, & yet are apt to be allowed by minds not over desirous of pursuing learn∣ing;) addes to the Profitablenesse (and necessity) of some determina∣tion of Time for it; which may forbid, and so disappoint, the admit∣ting of any such unnecessary preventions and interruptions of lear∣ning, and study.

* 1.2425. The want of Wisdom, to resolve steadily upon the sudden, and Iudge constantly at the instant, what Time or Times are necessary or sufficient to be imployed for the Attainment of Learning, and to leave sufficient for other businesses; Makes up not the profit only, but also the necessity of having a convenient determination of Time for Learning. Whereby both the Ʋnwilling may be put from his frivolous excuses, and vaine pretences, whereby he would cover his unwillingnesse: As also a Man willing to share his Time prudently between his variety of Businesses, may not be disquieted (as other∣wise he would often be, whether he studied or studied not) but his minde may now rest satisfied, that there is a faire allotment of Time for his chiefest businesse of Learning; as also conveinent roome left for other businesses of importance, which may be shared among them either determinately again, or otherwise, as occasions are. These are the causes that recommend as Profitable, or even cal for as Necessary, some determination to be made for some persons, in matter of learning, either by themselves, or by some Superiour over them.

* 1.243In the next place to speake of the kindes of determination in re∣gard of the respects of times themselves. It is to be considered,

1. That those respects of Time, which have in them a Mate∣riality, and Substantiality, toward the businesse of Learning; when they are but Voluntarily, and Indeterminately Applied to it (as hath been shewed of the Quamdiu or Continuance, and the Quoties or Frequency) as they cannot loose of their Validity, by being deter∣mined (if it be wisely done in regard of degrees) so may they un∣doubtedly be Profitably determined: and upon the former supposi∣tions must be Necessarily (and that whether we take them singly,

or jointly, as we shall see by and by) For such a Determination, wisely ordered, makes the Profit that may arise from the observa∣tion of such proportions of Time, Certaine, which was before (in the most willing) Contingent, because of the hazard of interrup∣tions, or want of wisdome: and in the Ʋnwilling, was not to be hoped, would be had at all, because it is certaine without some de∣termination, they would not observe any such Times at all.

2. But now for the Quando, the Season (or Order) of beginning:* 1.244 As we have shewed that there is no Validity or Efficacy in it (ex∣cept by Accident) towards a mans benefiting himselfe in learning, (or any like businesse) so it is observable, that a determination of it, is no further Profitable (or much lesse Necessary) or capable of any exercise of Wisdom about the degrees of it, then so far as it may ap∣pear that any Accidentall respect, doth or will make it serviceable, and beneficiall: As having (or being likely to have) 1. More free∣dome and better temper of Spirits at that season then at another: Or 2. Better help and lesse interruption: Or 3. Better security of observing the other respects of continuance and frequency, being be∣fore Profitably determined. Unto which last purpose, although it seem necessary, that there be some determination of the Quando or Season, as to the observing of an hour certainly every morning for study, it seemes in a sort necessary to determine the particular houre, least it else be slipped: Yet in exact consideration, this needs not absolutely be done beforehand, by another, or ones selfe: For even the nature of the former determination doth it thus far sufficiently, that even it determines the last houre, if a former were not observed. And so still the determination of this or that particular Quando, or season (or order) of beginning is of it selfe of no substantiall profit toward Learning, or any such like businesse.

3. Whence it followes clearly,* 1.245 That whereas a determination of the Continuance and Frequencie of Time for Learning, cannot be altered in any remarkable degree, without an answerable altera∣tion in the profit of it, (whether more or lesse according as the deter∣mination now is;) and so being once wisely made, remaines con∣stantly so farre forth profitable for Learning: It is quite otherwise with the season or order of Time. For of the determination of that, there may be a remarkeable alteration, (as from the last houre to the first, or from the second day to the sixth, or the like;) and yet no

alteration at all in the profit of it: There being still as much advan∣tage, (substantially in the Continuance and Frequencie unaltered, and accidentally in the new season determined) for the getting of Learning as there was before. And so, if any new accident recom∣mend a new season, in the least degree, it may without any preju∣dice at all to the maine businesse be removed to that; while yet the determination of the Continuance and Frequencie is suffered to re∣maine, because of the constant profitablenesse of it.

* 1.2464. In a businesse, which requires intention of mind in the pursuite of it (as it is most unquestionably in matter of Learning) a determi∣nation of the Continuance in some sort largely, is certainly profita∣ble; and moreover it is even necessary, that it be determined in so large a proportion as may conveniently satisfie the intendment of the occasion: (if it were but even once, and so one single Continuance determined without any joynt Frequencie or revolution) even as much as any one single Continuance can. Neither can any such Con∣tinuance be too largely determined, unlesse a mans naturall Spirits will not hold out to the whole length of the Continuance, or that some other businesse of present necessity should call for a share, du∣ring that Continuance: (Both which cases may yet perhaps be sa∣tisfied by a Reservation made for them, and so the determination of the Continuance may hold on notwithstanding.) But except those cases, we say againe, that the determination of a large Continuance is most mainly profitable (and necessary) even the largest that can be; by reason. 1. That the mind is not alwayes in temper readily to ap∣prehend the Notions of Learning, even when a man sets himselfe to it; comming newly from other businesse which hath filled his head and heart with conceptions different enough from that which he now setles to: And so if he have not a convenient. Continuance de∣termined, he may get little or nothing at all at that Time, being ta∣ken off againe before his mind fixes strongly and throughly upon the matter. 2. For that also divers peeces of the businesse of Learning are difficult enough: So as if a man have not a conveniently large Continuance, to digest the Notions throughly, he may soone loose and forget, even those which he seemed to have gotten; and even though his returnes to his study should be very frequent. Short snatches and sudden fits, how often soever reiterated doe (in experi∣ence) make a student but a slow proficient. Neither indeed do we

usually count a man a good student, that doth not allot, (or at least voluntarily imploy,) a considerable Continuance of Time to it, how often soever he takes up a booke in his hand to study, or makes fre∣quent returnes to it, as well as frequent interruptions from it.

The same profitablenesse (and even necessity) of a very large Con∣tinuance determined is evident, where a businesse calls for varie∣ty of actions toward the advancement of it: As for a students progresse in Learning to attend upon another to read to him and in∣struct him, Also 2. to attend, and beare part in disputes and con∣ferences, and other exercises of Learning, private and publike (ac∣cording to opportunities,) And 3. specially to study alone, reade and meditate and write by himselfe: All these require the largest Continuance that may be, to secure and promote the generall busi∣nesse of Learning, by affording a convenient space, not only for the prosecuting of each of these, but also for the drawing out of every one of them so competently as to make the mind a gainer in Lear∣ning by them all, severally and joyntly.

5. Furthermore, as where the businesse is permanently of importance,* 1.247 & not wholly dispatcht by one attendance upon it, how long so ever the Continuance be extended; (As it is with the businesse of Learning to the professed Scholar, which is still of as much importance and ne∣cessity as ever;) There it is profitable (and even necessary) that there be some determination of the Frequencie of Revolution, such namely as may conveniently secure and promote the businesse of Learning; as was in part toucht before: So we are to observe more particu∣larly; That, where the businesse is also liable to decay, and to be put backward (as well as capable of advancement) Which cannot be denied in matter of Learning, a man may loose as well as gaine, de∣crease as increase in it: There it is profitable (and necessary) to have a determination of very great Frequency of returnes to it, even as Frequent as can be imagined compatible with other necessary busi∣nesses; [As to say with the Painter nulla dies sine linea,] a Frequen∣cie of every day, or twise every day:* 1.248 even although by reason of o∣ther necessary businesses, which must also have their Times and Turns as often, it be convenient not to make any determination of the Con∣tinuance at all, (or at least only Remisse) with these so frequent returnes, but leave that to occasions, which even so will sometimes serve to afford a man that is any thing willing to follow Learning,

faire Continuance to attend it, when he is once at it, and so make by fits a very remarkable gaine, when interruptions call him not off, for a good while together, as now and then it will happen. However, the very Frequencie of Returnes will greatly help to prevent much decay in Learning, and keep him in breath toward it, and in it. Specially if there be (besides this single determinati∣on of so great Frequencie) added a joint determination of a conve∣nient large Continuance, with a convenient frequent Returne: Of which our next Consideration is to speak.

* 1.2496. And upon the former suppositions of the importance of the businesse of Learning permanently, and its requiring intention of mind to get and retaine the notions of it, when one is about it, and prevent decayes afterward, it cannot be denied, but such a joint de∣termination of a large Continuance frequently, is profitable and ne∣cessary for it, besides the single determination of the great Fre∣quencie forementioned: Or else, considering the Unwillingnesse, and danger of Interruptions, and want of Wisedome forenoted; There will be not only no considerable advancement in the businesse of Learning, but infallible decayes also, though perhaps not great∣ly sensible soon, yet after a while discernable to every eye that looks after it. Withall it is to be noted, that such a joint determination of a large Continuance, with frequencie of Returne, cannot but be [The chiefe determination of Time] for the prosecution of that businesse of Learning,* 1.250 that is, the most substantially-profitable deter∣mination of all other, supposing the degrees of both be rightly or∣dered, in reference to mens naturall abilities to hold out so long at once, and other necessary businesses to admit of so frequent a con∣tinuance to be determined for that. We say, such a determination is the most substantially-profitable of all other, as having in a just and convenient proportion the strength of both the profitable respects of Time, the Continuance and Frequencie joyned. And so the Time accordingly determined by it, may fitly be termed, [The necessary and ordinarily sufficient cheife Time determinate for Learning.] As without which no other Time is sufficient, nor any other extra∣ordinary Time, so necessary for the generall businesse of Learning; and the necessary ordinary Time every day, being not so chiefe a Time for gaine in Learning, as wanting a determination of the Continu∣ance with all. This then, being wisely determined, must needs be

the chiefe Time, and is both necessary, and for the chiefe Time, ordi∣narily sufficient. Therefore it is very considerable, by what Rules of Wisedome it may be made. Of which, besides what we have im∣plied already, of the holding out of naturall abilities so long, and other businesses not refusing so frequent a Continuance, to be de∣termined for this one businesse of Learning; We have a particular Consideration to adde, On which side the waight should be put in this joint determination, whether on the side of the Continuance to de∣termine the largest Continuance that may be, with a convenient Frequencie, or a very great Frequencie with a lesse or shorter Con∣tinuance? Of which we thus propound our apprehensions.

7. Where the businesse requires various actions towards the ad∣vancement of it,* 1.251 and each of them requires intention of mind to a right performance of it, as it is evidently with the businesse of Lear∣ning, as hath been noted; And that withall there are divers other businesses of importance, which must have also frequently their just spaces allotted to them: There, of the two, it is more profitable in both considerations, (of promoting Learning, and serving others occasions and businesses) to have the determination weigh most upon the side of the Continuance, and make that as large as may be, with some competent Frequencie, rather then to make the Returne more frequent, with a remarkably shorter Continuance. This, we conceive, may easily be made good, if we suppose any proportion of Time, in the whole equall, to be divided first between a large Continuance, and lesse Frequencie; 2 between a shorter Continuance, and greater Frequencie. As for instance: A whole Day, of ten or twelve houres, or more, as a mans naturall spirits are able to hold, (even with the reservation of a dining time, if he will) will be more profitable for the advancement of Learning, though but with a determination of a scanty Revolution, once in a Week, (remembring withall the former supposition of a single determina∣tion of some Time every Day, or even twise a Day) then to share those ten or twelve houres between five, or six, or seven Dayes in a Week, and so make each Day to have but between an houre and two houres continuance at the most: For the former shall have full scope for all variety of actions forenamed toward Learning, and for his mind to settle it selfe fully to improve each of them: The other can only meddle with one or two at the most, to doe any good of it, and

oftentimes shall find the greatest part of his Continuance spent, be∣fore he can throughly bring his mind to fix upon it to any purpose. And if we suppose a lesse Continuance, still the thing will be more cleare. Also on the other hand, considering other businesses, it will be far the more profitable determination, to take the chiefe Time for Study and Learning, at one large Continuance lesse frequent, then with more frequent revolutions and returnes of lesse Continuance: For the frequent returnes, though with the continuance of no more then an houre at once, (or even lesse) would prove very often great∣ly prejudiciall to those other important businesses; and so hazard either the disappointing of them, or the trenching upon the deter∣mined houres for Learning: whereas the larger Continuance, and lesse frequent returnes, would have been more out of danger both wayes, and prevented the inconvenience of either incroaching upon the other.

* 1.2528. Where the businesse equally concernes divers, who live in a neer∣nesse one to another, and so may, (and accordingly should) help one another; and contrariwise may possibly interrupt and hinder one an∣other: As it is with Scholars in a Schoole, or Students in an Uni∣versitie: There, as the common concernment of the businesse equally recommends as profitable (and necessary) the same joynt determina∣tion (upon the former suppositions of consistencie with Naturall spirits, and other necessary occasions) from that known Axiome, [A quatenus ad omne valet consequentia:] And the cause being the same to all, brings forth the same effect for all. So is it Profitable and even Necessary (from those accidentall occasions) to have not only some Quando, Season (or Order) of Beginning, determined with the Continuance and Frequencie, and so make a compleat determination of all the three Respects of Time together: But also to have the selfe same; as the same Day in a Week or Moneth, the same Houre of the Day, and the like, for Beginning, and so to run along toge∣ther till the end of the Continuance; at least so far forth as may secure the possibility of helping one another in Learning, and prevent the hindering one of another; In that all, from the first to the last, are to be so busied about Learning, as none is allowed to interrupt another, or admit of an interruption from another wholly out of the way of Learning. Thus far, we say, a determination of the Quan∣do, the Season, or Order of Beginning, may also be profitably deter∣mined,

with the other respects of Continuance and Frequencie: and when it is so, then is it a most compleat determination, which is so made of all three, for the kinde of it: Though still for the degree (or particularity) of the Quando, Season, or Order, there is no speciall profitablenesse in this, or that; but another might, and would have done as well.* 1.253

In the third and last place, we must also say somewhat, what manner of determination may be conceived profitable, of any of the forementioned kinds. We say then,

1. Where the businesse is of so chiefe importance, all a mans life time, as that the more it prospers, the better it is with a man, (as it is in point of Learning, with a professed Scholar) There, an exclusive determination cannot be profitable, (much lesse necessary) relating to the generality, or whole, of the businesse of Learning, (how large soever the proportions be made either for Continuance or Frequencie) as that a man may never look after Learning, longer at once, nor oftener, nor sooner, then the determinations expresse. Though for some particular cases, by accident, (as to a sickly man, or in the fore∣sight of some other businesse of speciall waight) it may possible be fit, and even necessary.* 1.254

2. Where there is wisedome to make a determination, and not to trench upon other necessary businesse; There it is (so far) very pro∣fitable to make at least an initiall determination, clearly of so much Continuance, and no lesse while together; and so often Returnes, and no seldomer, (and even of so soon, and no later Beginning.) And upon the former suppositions of Unwillingnesse, and danger of In∣terruptions, and want of present Wisedome at all instants, it is even necessary to make at least such an initiall determination. For so (and so only) shall the unwilling be necessitated, and certain, to afford to the pursuit of Learning such a proportion of Time; and the willing shall be at liberty for it, and secured from others offering, or at least from their own admitting any unnecessary interruptions.

3. Where there wants either 1. Wisdome,* 1.255 to discerne certainly how much Time is ordinarily necessary and sufficient to be imployed in pursuing the businesse of Learning; Or 2. Willingnesse to imploy. Time in it; Or 3. Sufficient Authority, to awe unwilling Inferiors, whom the determination must concerne: There a conclusive deter∣mination of the chiefe time for Learning, in all probability cannot

be profitably made by such persons. For either through want of Wis∣dome, they will misse the just degrees and proportions for Continu∣ance, or Frequencie, or both, and they may erre on either hand: Or through Ʋnwillingnesse, they will be sure to determine the propor∣tions too scantly, too short, or too seldome, or both: Or lastly, their determination, how wisely soever made, will be to little or no purpose; For the want of Authority will make it be despised in∣fallibly, by the unwilling; And a determination not observed, (spe∣cially not likely to be observed, beforehand) is all one in effect with no determination at all. As appeares often in Scholars, when their Masters or Tutours are absent, and leave them to such as they stand not in awe of.* 1.256

4. Contrariwise therefore, a conclusive determination of the chiefe Time for Learning, made by such as have sufficiency of Wise∣dome, and 2. Affection to have it promoted, and 3. Authority to awe inferiors to observe it, is certainly a profitable, even a most singularly profitable determination. In that hereby all, of all sorts and dispo∣sitions, whom such a determination concernes, shall have their own want of Wisedome supplied, and a necessary and sufficient tye laid up∣on the unwilling; and affording the willing a welcome and pleasing liberty and security to the utmost of ordinary convenience.* 1.257

5. Where one is willing to try others affections, to the businesse of Learning, (specially Inferiors) There a remisse determination may be so far profitable to be made, in any of the respects of Time, or in all, (As, Continue a good while at your study, when you are at it; Or, Study often; Or, begin betimes in a morning, for feare of wanting Time, or being interrupted) yet particularizing nothing in any re∣spect. Thus much (generally recommending the businesse) may be a pregnant triall of their willingnesse or unwillingnesse: For the wil∣ling will readily improve this, to a remarkable advantage: And the unwilling will shift and make excuses, as if still uncertain what they were determined unto: and so discover their want of affection, as the other their good affection to it. But otherwise, this manner of determination is in no wise sufficient, for the whole, or even for the chiefe Time for Learning, toward either 1. the unwilling, or 2. those that are in danger of Interruptions, or 3. those that want Wisedome, (as was forenoted) to share that Time equally between the varieties of businesse, and so to secure sufficiently their maine businesse of Learning.

6.* 1.258 A determination for a particular action within the compasse of the bussnesse of Learning, I may possibly for a while be profitable for that; and afterward be so no more: and so though it might have been of some use still in some respect, yet withall it may now become a bur∣den convenient to be taken away. Notwithstanding which, a con∣clusive determination for the chiefe Time for Learning, may (upon the grounds forenoted) remain perpetually and undeniably, a substan∣tially-profitable determination: and for this cause may be perpetua∣ted, when others are discharged of lesser consequence, and whose pri∣mary immediate end now no longer recommends them so profitable as they were before.

7. Finally,* 1.259 (to end these Considerations about the manner of De∣terminations, and withall the whole about Time generally:) Where there is evidently to be foreseen some necessary Interruptions, that will certainly, (or may in likelihood) call off from the strict obser∣vation of the Time determined in any respect: There it is profitable, (and even necessary) to make it with sufficient reservations, generall or particular, for all such necessary Interruptions, (as refreshing the naturall spirits by eating or drinking, or the like; or dispatching any pressing sudden businesse) and after those occasions satisfied, that the strength of the Determination shall returne, and stand in its pro∣per force and validity, for the residue of the Time determined. Which will prevent its being really burdensome, and all pretences that it is so, when there is no cause to complaine.

And now how far all these Considerations of Time in Nature are appliable to Religion, and the solemn Worship of God,* 1.260 though we cannot doubt but judicious eyes doe much discern already; Yet for the satisfaction of all Readers, we must distinctly and particularly set down in the ensuing Chapters; And hope to doe it so clearly, as to give satisfaction to the most, if not to all; which in matters of Controversie, indeed, seldome happens to the most rationall Discourse.

CHAP. VIII.

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

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

* 1.2611. Time in reference to Religion and the Worship of God, is con∣siderable two wayes.

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

* 1.262This distinction, is in part the same with that formerly layd downe of indeterminate, and determinate Time. For all indetermi∣nate Time is Common Time, and meerly an attendant upon Duties of Worship. And all Solewne Time, which requires Duties of Worship to attend it, is determinate Time, namely antecedently determined by God, (in Nature, or in His Word) or by some Superiour among men, or by a mans owne resolution or vow.

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

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

2. This being thus laid downe, it followes;* 1.263 That Time in the first Consideration, of indeterminate and common Time, cannot properly be said to fall under the Law of God, or that any Com∣mandement of His should at all medle with it. As well because, 1. It is no lesse then ridiculous to make a Law, or even give a single command about that which whether we will or no, will be sure to accompany our actions. The Law in this, takes order only for the action, this or that Dutie to be performed; and that carries Time (such indeterminate and common Time,) along with it, infallibly and unavoidably. As also. 2. for that the Command of God (or even of Man) being the efficient cause of the determination of so∣lemne Time, it is a formall contradiction to say, [That any Precept or Law Commands any Time, altogether indeterminate.] For as soone as it medles with it, it makes it determinate, (and solemne) it determines it, in one respect or other, at least remissely and with∣in a latitude: As when we bid a man, take Time to Pray, or reade in the Scriptures, or meditate of the Sermon he hath heard, or learne a Catechisme; or any such like thing, though without any seeming determination of the Time in any respect: It is yet certainly in true construction of the phrase, an implicite determination of some Time, at least of the Continuance and beginning both, within some lati∣tude: or else such command of taking Time is altogether frivolous and idle. In that (as hath beene said) it abundantly suffices to com∣mand the Dutie; and then Time (such indeterminate and common Time) will be sure to attend it. And this will appeare, if the questi∣on be but put, why one did bid, take Time. The answer must be, Either because the thing will require some remarkable Continuance: Or that a man is not forward to begin to set about it, or the like;

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

* 1.2643. All this notwithstanding, it may perhaps be questioned by him that shall advisedly read our adversaries books, Whether they setledly grant any more then such indeterminate (or common) Time, to be the Morality of the fourth Commandement? Namely, That, it being Morall-Naturall (as they speake) to have a Publike Wor∣ship. It is also, consequently, to have a Time for it. But they admit not, that the Law of Nature (or the fourth Commandement Mo∣rally) doth command any determinate Time in any respect: any deter∣minate Continuance, or determinate revolution, or determinate be∣ginning of Time; but leaves all (they say) to the Church to deter∣mine what it pleases. Now this, so farre as we can understand, is to command nothing of Time at all; having before proved, that such Time, (indeterminate and common) falls not at all under a Law properly.

* 1.265We confesse they also talke oft, of a solemne Time for Worship, of a set, regulated, stinted, sufficient Time: And much further too they seeme to goe now and then, as we shall see hereafter. But then againe it other Times, they seeme quite to fall off from all, while they speake only of a necessary sequell of a Morality, and make Place altogether equall in Religion with Time; and Time to be a meere adjunct and circumstance,* 1.266 wholly left to the Church, and to be no otherwise due to the Worship of God, then to all other Things. And what can this be more then indeterminate and common Time meerely? Which belongs no more to the fourth Commandement, (or even to the first Table,) then it doth to the fifth Commande∣ment, or the whole second Table, for the affirmative part of it. For God (to instance only in the fifth Commandement) enjoyning to Honour Father and Mother, and one part of Honouring them, be∣ing to give attendance upon them, and to doe that which they set us about, (which cannot be done but in Time, as all know) this, of necessity, carries Time along with it, viz. Indeterminate and com∣mon Time, (which is only a necessary (that is a naturall) sequell of a Morality, as they speake of their Time in Religion,) and to be

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

[It is Morall, saith he, that man should depute some Time of his life for the service of God:* 1.267 for there is in man, a kind of naturall inclination, that to every thing necessary there be a Time appointed: as to our bodily refecti∣on, sleepe, and the like.]

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

4. Before we passe from Time indeterminate,* 1.268 we must by no means forget, the efficacie that there is in the quantity or proporti∣on even of such Time, as it may be voluntarily applyed, by a mans affections towards Religion, and the businesses thereof, which is Gods Glory, and the Soules Good together: (which conjunction of

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

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

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

But so is not the Quando, or season of beginning,* 1.269 indeterminate∣ly and voluntarily: For so it is of no efficay nor value toward Reli∣gion in its nature: Although by accident it may sometimes prove considerable, as 1. by hastning, or delaying when a mans bodily spirits are in Temper, or Distemper: Or 2. He may have more or lesse help toward any duty of worship: Or 3. The Continuance or Fre∣quent Reiteration of any Duty (or Duties) may be thereby furthe∣red or hindred: Or 4. That he shall gaine or lose altogether an op∣portunity of performing some particular Duty of Solemne worship to God. Such like accidents, may commend or discommend possi∣bly, the hast or delay, of beginning to Worship God at any Season voluntarily; but else in it selfe, the Quando, or Season of beginning, indeterminately, is of no importance to the glory of God, or the good of Soules. Neither yet is it any proofe of a mans affection or disaffection to Religion, or any Duty of Gods Worship. For a man may begin it at this or that Season, either out of willingnesse to take in hand the Duty, or out of willingnesse to be soon rid of the Duty: And he may defer it out of fear of interruption, and that he may be freer and fitter for it after a while: Or out of unwillingnesse to performe the Duty at all. Of which our unhappy Experience af∣fords every man too many instances, even in his own heart. So that this difference (formerly noted in Civill actions) between the Quando, the Season of beginning, and the other two respects, the Quamdin or Continuance, and the Quoties or Frequency, is also clear in Religion, That these (even Indeterminate) are of maine importance and very materiall Circumstances in their Application: and the other is of no Validity in it selfe, toward Religion and Gods Worship; which Notion we shall anon make just use of more then once, in convenient place.

And now we come to our second Consideration of Time in Re∣lation to Religion, and the Worship of God,* 1.270 which we call So∣lemne Time. The nature of which we describe to be [That it re∣quires Duties of Worship to attend it] that is, That whosoever be the Determiner of any of the respects of Time, 〈◊〉〈◊〉 doth by his de∣termination,

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

• * 1.2711. The Quamdiu or Continuance being Determined, and made Solemne (as for instance an Houre together) it requires, or the Determiner by it, and for it requires, Duties of Worship, and of Religion, to fill it up, viz. wholly: And so either—
  • 1. Some One duty to be extended to it, to all the Time, as to pray or read the whole hour long, Or—
  • 2. Divers Duties to be multiplied for it, as Praying, Reading, Singing, or the like, which together may be drawne out to the whole length, of the Continuance (the hour) determined.
• * 1.2722. So the Quoties or Frequency, being Determined and made Solemne (as for instance, three times a day) it requires, or the Determiner thereby requires, a Reiteration of Duties of Re∣ligion and Solemne Worship, either—
  • 1. The same that were formerly practised, as Prayer, or Reading: Or—
  • 2. Others of like Religious Nature, Hearing or Teaching others, or singing to God as often as the Determined Re∣volution comes about.
• * 1.2733. Also the Quando, or Season of beginning, being Deter∣mined and made Solemne, (as for instance; Such a day of the weeke, the first day, or the last, or such an hour) it requires, or the Determiner accordingly requires, at that Season, a present performance of some duty of Religion, either—
  • 1. Any one, if there were no expresse mention of this or that particular Duty, together with the Determination of the Season: Or—
  • 2. That particular Duty which was then mentioned if any were so, as: At such an hour, pray: On the 14. day of the first Moneth, keep the Passeover.

* 1.274This we say, is clearly the nature of all Solemne Time, that is, of all Time Determinate, if Antecedently determined either by God or man: And all such Determinate Time, is properly Solemne, and

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

But still it must be remembred in each respect,* 1.275 That as (accor∣ding to our former discourse) Time Indeterminate, and Common Time, attends naturally upon duties of Religion, in as much as it is not possible in nature to performe them at all without such atten∣dance of Time: So Duties, at least Indeterminate, attend Religi∣ously upon Solemne Time: in as much as it is not possible, in Reli∣gion, to observe it aright, without such attendance of some Duties or other. And Duties of Worship are as Necessary Theologically to the observation of Solemne Religious Time; as Indeterminate or Common Time is Physically Necessary, to the performance of any Duty: So that unlesse the Determination of that Solemne Time be in it self sinfull (as in some considerations it may be in mens Deter∣minations, as we shall see) It would be sin, not to present or pro∣portion Duties, according to the Determination made; namely, 1. During the whole Continuance: 2. Upon every Revolution: 3. At the particular Season of the Time Determined.

Only it must not be forgotten, That,* 1.276 If any Authenticke Reser∣vation, or Dispensation, were made together with the Determination of such solemne Time in any respect; Or be sufficiently delivered afterwards by the Authority that makes that Determination; name∣ly and specially by God (whose Authority is most sacred, and un∣deniably absolutely supreame in every thing) or even by any Supe∣riour: Such Reservation or Dispensation, for any particular case to interrupt the Determination and solemnity in any respect, may be,

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

* 1.277And now we are to proceed to consider (according to the me∣thod of the former Chapter) what Profitablenesse, or Necessity ge∣nerally

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

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

1. It is without doubt a most important and necessary businesse,* 1.278 to tender Worship to God solemnly, and accordingly to promote the Soules good. It is the most important and most necessary businesse of oll other: Gods Worship is the primary and chiefest end of Mans Creation, Being, and comming into the World, and continuing in it. And the Soules good is the secondary and next principall end of Mans life and abiding in the World. His worldly businesses, and e∣ven the good of his Body, come but in the third place to be matters of necessity or importance. If therefore for any thing it is or can be profitable and necessary to have Time determined, it is for Reli∣gion certainly, and for worshipping of God, in the first place; that He may have glory from us, and our Soules blessing from Him. And this Profit and Necessity for our Soules, is now, since the Fall, ex∣ceedingly increased; because thereby we fell from all our happi∣nesse in regard of our Soules. And so if any pretence could be al∣leadged, that it was not necessary for Adam in innocencie to have any determinate Time for Solemn Worship, (to which Question we shall give some occasionall touches as we goe along, it not now de∣serving a long dispute) However, we (to be sure) who are in a lost condition by Nature, stand in need of Time to be determined for our Soules to seek againe from God (by solemne waiting upon Him) assured Reconciliation, and recovery of our lost felicity in Him.

2. By what we have in the Chapter concerning Solemn Worship,* 1.279 discoursed, It appears sufficiently, that it is impossible to attend it, and other businesses of the World together at the same Time; Not only because divers Worldly businesses, in the nature of them, take up the whole of Time, (or the whole of a man for the Time) while they are doing; and so leave not room for so much as Ejaculatory

Worship, or any thing toward God, or the Soules good, for some instants: But also, for that it is the proper nature of Solemn Wor∣ship (even though Solitary) to take up the whole man, and so the whole Time, whiles that Worship is presenting; and it is so much profanesse, as a man (unlesse in cases by God allowed) interrupts for the least moment of Time, his Solemn Worship, or affords any of that Time to any thing but God and his Soule. That therefore there may be some fit Time for Solemn Worship,* 1.280 and other fit Time for Worldly businesse, it is clearly profitable to have some Determination of Time for Religion, and in a degree necessary. It is Heavenly-mindednesse, and a gilding of our Earthly imployments, to inter∣mingle Ejaculatory Worship with them: But it is Earthly-minded∣nesse, and adulterating our Solemn Devotions, if we willingly med∣dle with any Worldly thing the while, or lend any part of our bodies to it.

* 1.2813. But the unwillingnesse of all men (through their naturall cor∣ruption, ever since the Fall) to attend upon God even at all, or to take any just care of their own Soules, puts it out of all question, not only for Profitablenesse, but even for Necessity, to have a Determination of Time for Gods worship, and the Soules good. No Schoole-boy is so unwilling to goe to his book, no Gally-slave so unwilling to tug at his oare, as we are all now naturally unwilling to wait upon God, or to tender him any solemn service, at any time, all our lives long. As therefore without some Determination of Time to those for their businesses, they would never set to them at all: So no more would we. And thence it followes, that some Determination of Time for Religion, is as necessary as any part of Religion it selfe: Not to say now [That it is a part of Religion to observe some determinate Time] which yet we must say anon, and shall prove also, as we conceive, demonstratively; though the contrary be usually asserted even by divers Divines, who are otherwise Orthodoxe, about determinate Time. But however, we say, To men unwilling to bestow any Time at all upon God and their Soules, it is altogether necessary that some Time be determined for it, or else it is certaine they will at no Time apply themselves to the service and solemn worship of God. Those that in feare of present death, (and so of Hell) doe fall to any service of God, apprehend that Time determined to them, by the ••••••••nesse of their end; Or determine it to themselves, as appre∣hending

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

4.* 1.282 Unto this is further to be added the Consideration of the ma∣nifold interruptions that men are liable unto, hindering the perfor∣mance of solemne Duties of Religion, and often offering to call them off from them, even though they be somewhat willing to per∣forme them; and much more hazarding the prevention or diver∣tion of such performances, if they be unwilling; unlesse both the one and the other be necessitated by a determination, to such a Con∣tinuance of Time, and such a Frequencie of reiteration, and (even for the sake of those, or such like accidentall Considerations) to such a particular season of Beginning, such a day in the week or moneth, or houre in the day. Hence divers, who have beene carefull of their attendances upon God dayly, have beene forced to determine to themselves, certaine proportions of Time, both of Continuance and Frequencie, even by vowes (though with some reservations for extraordinary occasions,) and even for the Quando also, or particu∣lar season, or houre, within some latitude; and have found great profit in it, as being the only sufficient remedy of interruptions, which they have beene wont to be very much troubled withall. Therefore much more is it profitable and necessary, to have (gene∣rally) some kind of determination setled, to deliver, from the mis∣chiefe of interruptions, all and every sort of men.

5. Finally the want of wisdome, to share constantly,* 1.283 without Antecedent deliberation, and so some Antecedent determination (by themselves or others) just proportions of Time, betweene God and the World, Religion and Earthly businesses, the soul and the body; makes up compleatly the profit and necessity of some determination for Religion, Gods solemne Worship, and soules good. The most wil∣ling to serve God and bestow Time for their soules good, yet are not wise enough to judge alwayes on the suddaine, that such a Con∣tinuance is enough, or not enough, or such a reiteration sufficient, or too often; or such a season convenient, or inconvenient. And much lesse then such as are unwilling. And least of all, when any

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

* 1.284The next maine Consideration, is of the kinds of determination, in regard of the respects of Time themselves. In which (and in the third Consideration that concernes the manner of determination,) we will in the residue of this Cha. discourse only of the Profitablenes of such determinations, and leave the Necessity of them to the next Chapter. Whereby we shall keepe this Chapter from being over long, as also proceed more distinctly and clearly in the whole matter.

* 1.2851. Then, from the grounds laid before about Time in Generall, and as applyable to Learning, and from the Profitablenesse of the Continuance and Frequencie of Time, even indeterminately, applyed to Religion; (noted in this Chapter) it appeares, that those respects of Continuance and Frequencie are both severally, and joyntly, re∣spects, that in themselves and their owne nature may be substanti∣ally Profitable to be determined for Religion; And that in them there is such a materiality and validity toward the businesses of Religion, the Honour of God, and the soules good, as that a Mans profiting in Religion doth mainly depend, (other things being a∣like) upon the convenient largenesse of Continuance, and Frequen∣cie of reiteration of Time to be determined for these purposes. For if it be large and often, he cannot but honour God, and benefit his soule much, by a conscionable observation of it. And if it be scan∣ty and seldome, he doth honour God but a little, and can get but a little good to his soule, if any at all. Specially remembring (which must never be forgotten in this argument,) that no unwilling per∣son

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

2. But now for the Quando,* 1.286 or Season of Beginning (what day of any number of dayes, or what houre or part of any day:) there being no validity or efficacie in it indeterminately and voluntarily applyed to Religion, (as we have also shewed) unlesse meerely by ac∣cident: A determination of it, is no further profitable, then as it may Accidentally serve to secure the other respects of Continuance and Frequencie before determined: As if some hours, foure, or six of a day were determined, It is profitable that the beginning be deter∣mined somewhat early, that so interruptions may not prevent the ob∣servation of so many hours. Also if a whole day be determined (as for solemne humiliation once a quarter,) It is profitable to determine some particular day, some while at least before hand, least interrup∣tions of busines, not so well ordered as might have been, upon fore∣sight of such a day determined, do disturbe the orderly and religious observation of it, even by himselfe alone. Also so farre, as in any other accidentall respect a man can foresee any helpe on such a day or houre, or the freedome of his owne spirits, or better disposition of body, or the like, it may be profitable to him to determine such a season of beginning for himselfe. Otherwise it is not ordinarily profitable at all, what particular season, whether it be this day or that, the first, or third, or seventh, or tenth of that revolution, or this, or that houre, or beginning of such Continuance, that is before determined. God nor the Soule gaine not, nor loose not either way.* 1.287

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

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

* 1.288As for dayes instituted by men for memorials, some little profit there may also be in determining the particular day in a revolution; as somewhat serving to quicken and affect the mind with the occasi∣on. But then this must also be where it is certaine and clear that the day determined, is answerable to the day of the benefit; Or else if that be doubted of, it is like to affect but very little indeed: And

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

Likewise it is to be remembred, that upon the particular Dayes which God instituted under the Old Testament,* 1.289 He was pleased to put some particular typicall signification, relating to Christ (the bo∣dy of all those shadowes) as the Apostle generally tells us of them all, Col. 2.16. So that He made them for the time being, (for that infancie of the Church) yet more profitable in this consideration of being Documents of some of the Mysteries of Christ. In which use, no Day appointed by Man of old, ever did or could serve for any Profit. Neither doth any Day now, either of Gods, or much lesse of Mans appointment: God having put an end to all Typicall uses, by the comming of Christ in the flesh, and His suffering, and resur∣rection. But we say, before His comming, even the Quando, or sea∣sons of Times determined by God, had some profit in them, in those two Considerations; and the Lords day hath still as a memoriall ap∣pointed by God. But these are still but accidentall Considerations, (as we said before) and not having that direct and substantiall in∣fluence into Religion, that the Continuance and Frequencie of Time determined hath; and namely, that the Continuance of a whole Day, in the frequent revolution of a Week (of seven Dayes) hath: which we say, was (together in Time) determined (Gen. 2.3.) with that seventh Day in order for the Quando or particular Day for that World: But before it in Nature, (the particular Day, that Seventh, being in Nature after one of seven) And undoubtedly, one Day of seven was determined in the fourth Commandement; And we say, That, and no more, directly and substantially commanded and de∣termined there; (and hope to prove it sufficiently in due place & time) as being of substantiall importance to Religion, and the wor∣ship of God; which God then gave out his Cōmandements to settle the substantials of,* 1.290 (as appears by all the other Cōmandements of the first Table; & by all the Commandements of the second Table, being substantials of duty to Man.) And that the 7^th-day Sabbath, though

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

3. Whence it followes clearly (as was also said before in relati∣on to Learning) That whereas a Determination of the Continuance and Frequencie of Time for Religion,* 1.291 (whether of either of them singly, or both of them joyntly) cannot be altered in any remark∣able degree, without an answerable alteration in the Profit of it to∣ward Religion; namely the Profit must needs be greater, if it be altered from a lesse proportion to a greater, as from halfe a Day, to a whole Dayes continuance, and from the Frequencie of one Day in seven, to one in six or five: and so the profit will be lesse, if altered from a greater proportion to a lesse, as from a whole dayes conti∣nuance, to 3 or 4 houres only of a day; and from the frequencie of one day in seven, to one in eight or ten only: and consequently, a deter∣mination of these respects of time, remains in the nature of it, constant∣ly & perpetually profitable to Religion: It is quite otherwise with the Season or Order of Time for Religion. For of that there may be a remarkable alteration, as from the last Day of seven, to the first of seven, from Evening to Morning,* 1.292 (or the like) and yet no altera∣tion at all, (unlesse in some Accidentall Considerations forenoted)

in the Profit of it. In as much as still God and the Soule may have the same proportion of Time, both for Continuance and Frequencie, (singly or jointly) and so as much substantiall advantage, and no more, be toward Religion, in the alteration of the Season or Order of Beginning, as was before this was altered. We say again, there is no substantiall convenience or inconvenience, profit or disadvantage to Religion; in the perpetuating or changing the Season or Order of Beginning, from one Day of the Week to another, or from Evening to Morning:* 1.293 But that if no accidentall Consideration recommend a Change, that Season or Order of Beginning may be perpetuated under the New Testa∣ment, which was under the Old, without prejudice to Religion: And if any Ac∣cidentall Consideration doe recommend a Change, that Season or Order of Be∣ginning, the Day, or Time for beginning the Day, may be changed, and that fitly; so it be done by sufficient authority. Also in that change, It is all one, what Season or Order of Beginning be placed in the stead of the former: unlesse there be some particular accidentall consideration that recommends one ra∣ther then another, and then that, for that cause, is fittest to be chosen and determined accordingly. And these things we affirme of the alteration of the Season or Order of Beginning under the Old Te∣stament, from the last Day of the Week, to the first Day of the Week, and from beginning in the Evening, to beginning in the Mor∣ning. This alteration is without any substantiall prejudice to Reli∣gion, so long as the Determination of the Continuance and Fre∣quencie joyntly, (that is of one whole Day in seven) remaines un∣altered: Also it is without any substantiall profit; For still there is just the same, and no more nor lesse advantage toward Religion, Gods honour, and the Soules good, that there was before. And God altering it (as we say, He hath done) the Authority is unque∣stionably sufficient. And we have also sufficient ground recommen∣ding such an alteration, and such a choice, (even supposing, as our Anti-Sabbatarians doe, that God hath put over this authority to the Church) not only from the Type annexed to the old Day; but from a greater benefit, then that which the Old Day was a memoriall

of; namely the Redemption of the World being above the Creati∣on; and this Redemption completed in the morning of the Resur∣rection day: while withall, the number of a seventh-day perpe∣tuates also sufficiently the memoriall of the old Creation, and so we have a memoriall of both benefits instead of one. Unto which we adde, that if the Church had that supposed authority of altering the Season or Order again, (which some still ascribe to her.) and that it could see any just consideration recommending the alteration of the Lords day; the first day of the week, to any other day of the seven; or the beginning of it to any other part of the day: We would not stick to grant them, that there were no substantiall prejudice to Reli∣gion (or the 4^th. Commandement) Provided, they medled not with the Continuance of a whole Day, (at which yet the Adversaries greatest spight is) nor the Frequencie of one in seven, which are, as we have said, and had need to say often, and again and again, most substantially profitable to Religion. Provided also, that they begin it as soon as men wake, that so no part of the day may be out of the compasse of the deter∣mined Continuance. Which how profitable it is, we shall say some∣what by & by, and more in another Chapter. But these things about the changes of the particular day, and of the beginning of the day from evening to morning, and by whose authority it is, and must be done, we shall discourse more hereafter in the proper order. Mean time, these being the generall grounds in Religious reason, for the al∣teration, or not alteration of any of the respects of Time once deter∣mined by God, We thought it needfull to give this intimation of it here, and so leave it to the Readers consideration: while we proceed to our other considerations of these respects of Time in themselves.

* 1.2944. We say then further, (that we may first take a view of the Profitablenesse of the two maine Respects of Time single, and then afterward joyntly,) That in a determination of the Continuance for Religion, (even singly considered,) There appeares an undeniable Profitablenesse: namely so farre forth as it is large; even as large, as it can possibly be made, not laying an unsupportable burden upon the Naturall Spirits, nor trenching upon any present or certaine Worldly Necessity, that would call for a parcell of Time during that Continuance. Yet in either case, if a Reservation for a short inter∣ruption will suffice to satisfie those Necessities, It may still be coun∣ted a determination of so long Continuance, or Time for Religion, (as

for instance, a whole Dayes Continuance.) notwithstanding those Re∣servations. We say then (again) that excepting those cases, the largest determination of Continuance, is Profitable, and more Profitable un∣questionably then a lesse Continuance would, or could be. The illustra∣tion of this will be of use; and therefore we thus further expresse it, by a Generall Argument. [That which doth best afford, and most se∣cure, (by being largely determined) a full conveniency. 1. For all kinds of Worship, solitarily, and conjoyned in families, and the publike Con∣gregation; and. 2^d. The full improvement of all Duties of Worship, to Gods Honour, and the Soules Good, for knowledge and spirituall Affections; is most Profitably determined with the largest that may be. But the Continuance of Time doth all this, by being largest deter∣mined. Ergo, It is most Profitably determined with the largest that may be,] The minor alone, is that which requires clearing, and that may be thus further done. Suppose a whole Dayes Continuance be determined, Here then is afforded, and secured, a full conveniency. 1. For Solitary Worship, every man or woman by themselves (without danger of hindrance or interruption ordinarily, as not lawfull to be admitted, no not if other men would offer it. 2. For Family Worship also. 3. And the like for Publike Worship in the Church; and in all these. 4. For all varieties of Duties; Solitary-prayer, and Reading, and Meditation; Family-prayers, Readings, Instructions, Publike-prayers, Reading and Preachings of the Word, Catecheticall-examinations, Singing, Sacraments. 5 For a full roome to performe all these, with seriousnesse, and solemnity, as we use to say. (Where note, that even our ordinarie pharse commends the Continuance of Time, as that which addes to the solemnity of any Dutie, and so implyes it to be the chiefest Consideration of so∣lemne Time.) 6. For a full Roome to prepare the Heart for all these Duties, and. 7. To worke the good of them upon the Heart effectu∣ally; to settle the knowledge of things taught, and the Remembrance and Affection of all that one hath beene conversant in, whether alone, or with others.

Now all this is so much the more remarkable,* 1.295 if we consider 1. The extreame Ignorance that is in all men by Nature, and re∣maines in very many that live within the visible Church. 2. The number of things to be knowne for Faith and Practise, to make a man able and willing to Worship and serve God a right, and secure his

soules salvation. 3. The dulnesse and stupidity of many, (of most) of the common sort, specially who cannot read. 4. The indisposed∣nesse of mens minds Naturally (besides their unwillingnesse) being full of the world, and thoughts of worldly profits, pleasure and ho∣nours; and these worldly thoughts not suddenly, or in an instant, chased away or made to give roome to thoughts of God: As is too much found in sundry short tenders of devotions,* 1.296 as before and after meales, being too often nothing but outward formalities, and in∣ward prophanesse, as even mens carriage the while, doth sometime ploclaime, and their language instantly after, as much. 5. The great intention of mind, required in all the Worship of God, and the most lively spirits and strength that should be in it, according as God seekes Worshippers to Worship Him in Spirit, and requires the love (and so the service) of all our Soules, Hearts, Minds, Strengths,

6. The soules pronesse to loose suddenly any knowledge or affecti∣on it hath gotten, if it be not throughly setled and riveted upon the mind and spirit, and particularly, sometimes, If objections and temptations be not soundly and throughly answered, and resisted, all that a man hath learned or thought of comes to nothing. All this together greatly recommends the profitablenesse and advantage of a large Continuance determined for Religion. And if we shall looke upon experience, we shall find this confirmed in all sorts of men, when a man, that doth not meerly vex out the Time; (which he seemes to afford to God and his Soule;) attends divers houres upon religious performances; his heart cannot but be heated and stirred according to the particular matters, that have taken up those houres; and some remarkable impression must needs remaine up∣on his heart, for a while (at least) afterward. What others then speake to him; or what specially he speake to his owne heart; is like striking when the iron is hot, and that (if any thing in reason) is likely to worke a setled worke upon his spirit, to be still more and more for God and his soule. Whereas those that are taken off from religious thoughts by worldly, any thing soone; doe apparantly in experience, loose a great part (not to say, all, sometimes) of the benefit, namely, of the spirituall light of knowledge, and heat of affe∣ction, that they might have gotten in a longer Time, or seemed to have gotten in that Time which they did bestow upon Religion in a Continuance. Christians will confesse this; and worldlings manifest

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

5.* 1.297 In as much as Religion and the Solemne worship of God for his honour and the good of mens souls, is a businesse Permanently Ne∣cessary all a mans life long: It appears also, that it is profitable to Religion to have a Determination of the Frequency of returne to the Duties of it: Even as great a Frequency as can be imagined com∣patible with the formerly mentioned Necessities of Naturall, and worldly businesses: Specially to secure a man, that his Knowledge of God, and Affections towards God; in a word, his acquaintance with God shall not be lost or diminisht; As the intervention of Worldly businesses, being so directly opposite to thoughts of God for the most part (specially in spirits and hearts so corrupted, as ours now are) cannot but put in hazard. The proper prevention where∣of, lyes mainly therefore in the Determination of as great a Fre∣quency of returne, as may be; as suppose every day, or every mor∣ning, and every evening, that is, twice every Day (viz. of those Dayes, the maine of whose Continuance is taken up for worldly businesses) according to the Ceremoniall Law of the Morning and Evening Sacrifice, which carried along with the Duties, the Frequency of the Time of tendring them (together with a Remisse Determina∣tion, that is, within a Latitude of the Season also) And such Deter∣mination of the Frequency, even though there be nothing of the Continuance Determined at all (or only Remisly, if any) is, we say, Remarkably Profitable, to prevent strangenesse in the Soule, toward God: For while, the not-Determining of any Continuance jointly with such Frequency of twice every Working-day, will assure, that it may be observed without any prejudice to a mans

worldly businesses; which ordinarily (certainly) cannot but admit a looking up to God even Solemnly, every Day between morning and noone, and again between noone and a mans lying down to sleep; so that a man be Free to continue no longer, then his occa∣sions will then permit: This very Frequency will yet keep the soule, happily, in breath, and in dutifull respects toward God. And with∣all, will now and then afford him the Advantage of making some Remarkable Profit, by Voluntary enlarging the Continuance of Time for Devotion, when being at it, he finds no particular busi∣nesse, calling him of, perhaps for an houre or more together. How∣ever, let the Continuance be never so short, yet if a man do but Af∣fectionately tender Solemne Worship, in such Frequency Determi∣ned of Morning and Evening every Day: It must needs preserve from a Totall Decay and strangenesse toward God, which in a very seldome returne there would be very great danger, if not certainty of: and so proportionably, according, as such Determination of the Frequency single, were more or lesse Frequent: the prevention or danger of decay in Religion would without doubt be. And so the Profitablenesse of the Determination of a very great Frequency (even single) is apparantly Evident. And specially, it may be, and will be so, if (besides it,) there be for Religion a Determination made, jointly, of the Continuance with convenient largenesse, and of the Revolution, also, with Convenient Frequency. Of the pro∣fitablenesse of which joint-Determination,* 1.298 we are in the next place to speake.

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

made) as namely of that of One dayes Continuance in the Revolu∣tion of seven: which we say was the Substance of the fourth Com∣mandement: Now here there may be a double consideration of the Wisdom and Conveniency of the Proportion of Time, so determined between the Continuance, and Frequency jointly. One is in regard of the totall proportion Determined for Religion, and so secluded from worldly businesse, how so much in the whole (as for instance, the proportion of a Day in seven or the seventh part of time in the Revolution of seven dayes) whether that be a wise and Convenient and Profitable Determination, and not certainly too much, or cer∣tainly too little, for the chiefe Time for Religion: And by what Rules to judge it either Way. But this we leave the Discussion of to a following Chapter, where we shall endeavour to beat it out clearly, and at large. The other is, in regard of dividing and sharing such a proportion (as a Day comes to in seven) between the Continu∣ance and Frequency: On vvhich side the greatest Waight should be put, whether on the Continuance, to make that as large as may be, and so put it all into one day (as in the fourth Commandement:) Or on that side of the Frequency, and make it as Frequent as may be, every day of the seven, or even eve•••• Morning, and Evening in each of the seven dayes, and so make the Continuance shorter; as it must needs be according to the greater Frequency. Of which we thus propound our apprehensions, in justification of the Wisdom of that Determination of God (and so the Profitablenesse of it) of One whole dayes Continuance, only once in seven dayes; rather then oftner for Frequency, and with lesse Continuance. We say then—

7. That if we pitch upon an equall Proportion for the whole,* 1.299 (as this for Instance) it will appear more profitable by far to have the largest Continuance that may be, with a Frequency somewhat remote (as it is in the fourth Commandment) then to have the greatest Fre∣quency that may be with a Proportionably lesse Continuance. And this may be evidenced, both in Reference to Religion, and also to worldly businesses; In both Respects it will be found the most Pro∣fitable Determination, to have it all upon one Day, rather then divi∣ded into parcells upon every day of the seven, or proportionably, up∣on six, or five, or four, or three, or two dayes of seven. We sup∣pose the Proportion of a Day, is about 14. or 16. hours, namely the

Ordinary waking Time of a Day, (which only can be applied so∣lemnly to Religion, as we shall see afterward:) Now this, divided between two dayes, is seven or eight hours a piece; between three dayes is five hours a piece or little more; between four Dayes about four hours a piece, between five dayes about three hours a piece; between six Dayes about two hours and a halfe a piece; between all the seven Dayes about two hours a piece,* 1.300 or little more.

Here now if we first consider the Businesses of Religion: We have already shewed the great Profit, of a whole dayes Continuance, for the divers kinds of worship, Solitary, Domesticke, and Publike, and for variety of Duties in each kinde, and compleat improvement of them all, by full space for each, and before the publike (particu∣ly) to prepare for it; and after it, to make the utmost benefit of it. But if we abate any of this Continuance by multiplying the Revo∣lution more Frequently; and specially the more we abate of it, by the greater Frequency, as of five or six, or seven Dayes: Some (at least) of this benefit must be prejudiced; either the Publike, or else the Domesticke, or at least the Solitary worship, must be neglected in some of those revolutions: Or if all be still performed, yet much more slightly, because so scanti••, and only some Duties in each kinde, and not all that might well have been in a whole dayes Conti∣nuance, or a very small pittance, afforded to the severall Duties, and so a very weake profit to redound particularly to mens souls, by the observance of such Times. The heart would often not be brought in frame, till a great part of the Duty, and perhaps of the whole Time for the various Duties, were over-past and gone. And another while, that which was gotten of knowledge or Affection, would straightway be lost again, by Diverting the minde suddainly unto worldly Cogitations: As is more then evident unto the consciences of Christians, when after a Sermon heard on the weeke day, at the Market; they do (whether Necessarily or Voluntarily) immedi∣ately lay aside the thoughts of it, and engage themselves in worldly businesses. In such cases, it is a very, very little Profit, that their souls make by such attendance upon God (though for an hour or more together, and with the best help of the publike Ministery:) unlesse the matter did very much sute with their present affections, and so sinkes more then ordinarily deep into them; Or that they specially call themselves to a serious account, the next free hour they

have, to settle it upon their minds and consciences by meditation and Prayer: And this they have often no leisure for on the week dayes, till they have even forgotten the most of what they had heard. But now in the Continuance of a whole Day, they have not only leisure, but in a manner a Necessity of laying to heart, what specially they have learned in the publike Ministerie. For all world∣ly businesses, discourses, or even cogitations, being then unseasonable and unlawfull; they have now no manner of excuse, if they me∣ditate not, of what specially may and doth concerne their consci∣ences, and of which they have been that day instructed and put in minde. And if they live among any that regard God at all, they may have help from them (for remembrance and affection both) by conference of what they have heard, even at meals: besides o∣ther Times. Neither can they have any discourse so proper as of that usually, nothing of the world being then allowed (ordinarily) as was touched before. A great deale more might be said to evidence the singular profit of having the Continuance with the largest that may be. But we shall have occasion to speak of it again in the next Chapter, and so we forbear to amplifie things now. Only we must not forget to note, that if we shall take our Adversaries proportion upon the Lords Day, namely three or four hours, (which is about that proportion, which the practise of our Church generally allots for the publike worship) though we remember not, that they any where vouchsafe to name such a Proportion di•…•…tly: If we say, we shall take this proportion, to be solemnly observed in a weeks Re∣volution: The matter in hand will be much more cleare, that the whole proportion is more profitably determined together in one Continuance, within such a Revolution, then to have it broken into smaller Parcells, by reason of the multiplication of the Frequency. For this Proportion of three or four hours in a weeke, is but about two hours of a Day, if divided between two dayes: and if between three dayes, about an hour and a quarter: If between four dayes, a∣bout an hour in a day: If between five dayes not an hour for each day. If between six dayes, not three quarters of an hour for each, and if between 7. dayes, about half an hour for every day. Here now, whereas the whole three or four hours would afford some dis∣cernable, Profit if all upon one day, and so make it one Continuance (admitting them also a Reservation for going home to dinner) be∣cause

there would be some convenient roome for the varieties of publike duties (though none at all, according to their account, for the private) and so it might worke somewhat upon them: yet if it came to be lessened by division into more dayes, and so more Frequent Revolutions: There would be either an exclusion of Prayer, or Reading, or Singing, or Preaching, or Catechising one or other of them (not to name the Sacraments, which are not usually every week, but Baptisme only occasionally, and the Lords Supper seldome oftner then once a moneth in any Church) w^ch would so far forth prejudice the good that might have been gotten, by that which is so omitted; Or else very much scanty each of them, and so weaken the good to be received by every one of them singly, and jointly.

* 1.301But withall, on the other hand, the considerations of mens world∣ly callings, and necessary businesses would suffer no lesse (if not more) sensible prejudice; by dividing the Time between more dayes, then if it were all put into one. It would hinder journies, and day-labourers, and all men of much businesse exceedingly. For the pub∣like worship being then to be waited on, it could not be (in most places of the country particularly, and for the sake of weaker bo∣dies) till about nine a clocke in the morning, or toward three in the afternoone (if the beginning were not in the morning) and this would marvelously disappoint travelling, and indeed every worke, which could no•• at the clocke striking (as one may say) be laid downe; and the ••••r those that dwell a mile or two from Church, as much Time would be spent in going to the publike worship and home againe, if not more, then in the worship it selfe; and so it would be a most greivous interruption and hindrance to all their worldly businesses. Neither doubt we, but if the consent of men were asked one by one, the most part by farre, both of good and bad, the willing, and unwilling, those that love the service of God, and the businesse of their soules, and those that love it not; All would give their voyces, to have the whole Time (how much or how little soever the porportion were for houres) upon one Day in such a revolution, rather then upon more frequent Dayes with a shorter Continuance, that so they that love Gods worship, and their soules good might have more full scope for that. And they that love the world better, might have the lesse interruption in their worldly businesses, and more freedome to follow them.

From which discourse, before we passe to another Consideration.* 1.302 Let us make bold to put the reader in mind of a consequence, that we suppose will undeniably follow, if these premises stand good, namely, That unlesse fourteen, or sixteen houres be too large a pro∣portion to be determined for Gods Honour, and the good of all mens soules, within the revolution of seven Dayes: then the dermination of one whole Dayes Continuance (for so many houres) in such a revolution, will prove so substantially a profitable determination for all men in all ages; [As they will find it a very hard taske, that will afterward goe about to prove, either that this determination was not from the beginning, considering what is said (at least towards it) Gen. 2. Or that it is not perpetuall] since there is certainly no ex∣presse repeale of such a proportion, of Continuance within that reve∣lution. And whether now under the Gospell, such a proportion be too large in the whole, as we wish the readers conscience to be∣thinke it selfe seriously even now that he is upon this discourse: So we shall give him a further occasion to resolve, in a Chapter or two after. Meane Time, we have one Consideration more yet to adde, about the kinds of determination of these respects of Time; and which is the last of this sort.

8.* 1.303 As a joynt determination of the Continuance and Frequencie so largely, as hath been said, must needs be Profitable for all men alike, because all men are a like concerned in the Worship of God and care of their soules good, (To which tend all the determinati∣ons of Time religiously:) so it cannot be denied, but upon the sup∣position of such a determination, there will be at last a Profitable∣nesse (accidentall,) not only of some Quando, season or order of beginning, but of the same, for all that live neere one another; at least so farre, as to secure the helping one of another in family, or publike Worship, and to prevent hindring one another, even in solitary Worship, or the admitting of hindrances one from another. Only it is to be observed withall, that as all accidents are in Na∣ture after the substances to which they are accidents, though they are oft together for Time; And againe all separable accidents may be after in Time: So this accidentall determination of the Season or order of Time for Religion, is in Nature after the substantiall determination of the Continuance and Frequencie, even though pos∣sibly, it was in Time determined together, as the Seventh Day from

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

* 1.304And so we come to the third and last main Consideration about the Profitablenesse of determinations of Time for Religion; name∣ly about the manner of determination of any of the respects of Time, or all of them.

* 1.3051. Here is specially to be noted, That no Exclusive Determina∣tion for the generall businesse of Religion, can be conceived to be Pro∣fitable. That is, It cannot be profitable to have a Determination of so much Continuance at once, and never longer, as well as not shorter; and of so frequent a revolution, and never oftener, as well as no seldomer; and at such a season, or in such an order for be∣ginning, that is, on such a particular Day, or part of the Day, Eve∣ning or Morning, this or that Houre, and never sooner, as well as no later; never at any other Houre, or on any other Day. This, we say, cannot be profitable to Religion; because Religion, in both the intendments of it, Gods honour, and the good of mens soules, is every mans chiefest and most important businesse of all other, all the time of his life. The attendance therefore upon this, must never be forbidden strictly (which is in the nature of an Exclusive De∣termination) in any respect: But it is ever lawfull (not now to say necessary) to prosecute the businesse of Religion, both voluntarily, without determination of the Time beforehand, as also to de∣termine Time for it, where the necessities of a mans worldly con∣dition, and worldly imployments, can and doth admit it. It is true, that if God had made undeniably any exclusive determination for the generall of Religion, we must not have argued against it; for as much as His Will (so far as we can know it) is the only Rule of Good. But according to the Principles He hath put into us, both in Nature,

and from Scripture together, We cannot possibly conceive it pro∣fitable to His Honour, which is infinite: (His glorious Name is exalted above all blessing and praise, Neh. 9.5.) to have a restraint put upon mankind, never to imploy Time upon His immediate ser∣vice, longer, or oftener, or sooner, then according to any particular strict Exclusive Determination: Much lesse profitable to Men, their Soules being their best part, and their good being advanced even toward an eternall happinesse the more, the larger proportion of Time is by them imployed in Religion. Therefore also no such Exclusive Determination is to be found any where in Scripture, with relation to the generall businesse of Religion. Only for some particular occasions of Worship, God was pleased of old to determine some Time exclusively, as the eighth Day from the birth of a Child for Circumcision; and the eighth Day for the sacrificing of the firstling Males of Cattell, neither sooner, nor later: and some others of the like nature may be found. Bur these also, (which is a re∣markable note) are only Determination of the Quando, Season, or Order of Time. And no such (that we can remember) are found Exclusive, even for particular occasions of Worship, either for the Frequencie, (unlesse such, as were only once in a yeere to be perfor∣med as the Passeover, and such like feasts of memoriall of particular benefits: or once in a life, as Circumcision of old was, and Bap∣tisme is now held to be) or much lesse for the Continuance, it being never forbidden (to say no more now) to give God the longest Con∣tinuance at any Time, when any Continuance at all was determined. But infallibly certain it is, as we said, that for the generall businesse of Religion, the Scripture knowes no Exclusive Determination. Also it is not possible for Man to obtaine any such Wisedome, (un∣lesse God would miraculously reveale it, which cannot be imagined in this case) that he should be able to say antecedently, [My world∣ly occasions, or other mens, will never at any Time while we live ad∣mit any more, or oftener, or sooner, then this particular Continu∣ance, Frequencie, and Season exprest in this or that Determination, made, or to be made, by us, or any other.] No Exclusive Determi∣nation then can be conceived to be profitable for the generall busi∣nesse of Religion.

All which we note, as well to prevent the mistake of any unju∣dicious Conscience, who, specially by the suggestion of others, might

fancie perhaps the fourth Commandement injoyning one Day of seven for Religion, to be an Exclusive Determination; and that it were forbidden to imploy any other Time (considerably) upon Gods worship, or looking after their soules; as also (and that chiefly) to confute the untowardnesse of some profane Cavillers,* 1.306 who though they are far enough from observing the Continuance and Frequencie Religiously of one Day in seven, according to the fourth Commandement; yet dogmatically and most perversly con∣tend, that if that Commandement be in force for one Day in seven for Religion, then it is also for six Dayes working and following worldly businesse, equally necessarily: And that so it is equally a sin to goe to heare a Sermon on a Week-Day, as to work upon the Sabbath; and that the fourth Commandement forbids the one, as well as the other. Now this were to make the fourth Commande∣ment an Exclusive Determination. The contrary whereunto may sufficiently appeare from what hath been already said. Yet for more complete conviction (and perfect rooting out any such scruple in the minds of any that are not wilfull) we adde, [That it is most evident, That God never meant the fourth Commandement for an Exclusive Determination] nor was it ever so, no not to the Jewes, (and therefore neither can it be so to us now) as both Gods other determinations, and Mens also, even strictly, besides re∣misse ones, doth undeniably manifest. For we finde in Scripture, that not only before the fourth Commandement (given with the rest, in that Majesticke manner on Mount Sinai,) the Feast of the Passeover, and herein two Dayes, the first and the last of unleave∣ned Bread, were determined by God himselfe, Exod. 12. But after∣ward in the Books of Moses. He besides determined the Feast of Weekes, and that of Tabernacles (this againe having two Dayes, the first, and the last as Sabbaths) and the Dayes of the New Moones, every moneth, and the Day of Attonement, yeerly, and dayly also (every Day) a double Frequencie of Time, for the Morning and Evening Sacrifice. All much Times, were indeed specially insti∣tuted for particular reasons, (except the dayly Frequencie of the Morning and Evening Oblation) and had to the Jewes, Typicall relations, each of them, in the particularities of their seasons, and the manner of their observations: Yet also were all those Solemne Dayes serviceable likewise to the Generall businesse of Religion, for

increase of Knowledge of God and Affection toward Him, (though in no proportion, comparable with the Weekely Sabbath, by reason of their Rarity and its Frequencie) as appeares both in reason, and by the Shunamites using to goe to the Prophet upon the New Moones. By all which it is most undoubted, that God meant not the determination of the Weekely Sabbath, for an Exclusive determina∣tion of Time for the Generall of Religion. As also by that Holy Men did yet further determine Times, for themselves (as David, and Da∣niel three Times every Day for Prayer) and for others too, as the Dayes of Purim, and the Feast of Dedication forenoted, and Extra∣ordinary Dayes of Fasts, upon extraordinary occasions: Besides all voluntary Times, imployed by pious soules, every where inti∣mated. Likewise the Generall Precepts of [Praying continually, and without ceasing] (and many such like, formerly mentioned, and others to be named anon) doe certainly imply, that men ought to bestow more Time upon Religion, Gods solemne Worship, and their own, and others soules, (as they can redeeme opportunity,) then God hath expresly determined, these being remisse determina∣tions (as we shall shew by and by, together with the reason of them.) There is then no such thing as an Exclusive determination to be fancied with relation to the Generall of Religion; as being expresly contrary to all the Rules, and practise of it in Scripture, and the Church in all ages. Only we grant, (and desire it may be re∣membred) that no man may determine (either for himselfe, or much lesse, for others) Time in any of the respects, So as 1. to March for Holinesse and Necessitie, with Gods determined Times; which is the fault of the Popish Holy-dayes, all of them, besides the Idolatry ef some of them, being specially intended to the honour of Creatures, Angels, and Saints, the blessed Virgin, and others. As also in their Canonicall houres they put speciall Holinesse. Or 2. thereby to hinder the necessary businesses of mens worldly callings: wherein againe the Papists offend, in making their Holy-dayes so frequent, as that they are exceeding burdensome, specially to the poorer sort. And this also is possible to be a fault, even in voluntary attendances upon Religion sometimes; If any doe it so, as thereby to neglect their callings ordinarily and remarkably, they offend; though not a∣gainst the fourth Commandement properly; but only against the indulgence therein granted of six Dayes worke ordinarily; and di∣rectly

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

* 1.3072. In the next place, we affirme that an initiall determination may be certainly profitable to Religion. Namely, ["Where there is but so much wisdome, that by determining so much Continuance, or such a Frequencie, (or such a Season,) there will be (or can be) no prejudice, to bodily necessities, and necessary worldly occa∣sions.] Not as concluding, so much, and so often, to be enough, for the whole, or chiefe Time for Religion, (for that were to make it a Conclusive determination, of which our next Consideration is to speake;) But that so much, and so often, may infallibly be allowed; And therefore so much, and so often (at least,) may be determi∣ned, and as for a beginning, for which cause we count the terme of an initiall determination proper. And this will, according to the proportions of it, be so farre forth serviceable, and profitable to Re∣ligion, and particularly against unwillingnesses, and unnecessary in∣terruptions. As for instance; it may be, at least for some men, and so hath been found in experience, very profitable to determine to themselves, at least a quarter of an houre in the morning every Day, and as much at night, or toward night, for Religion, and solitary attendance upon God: And such a like proportion (or more) for their Family-devotions, morning or noone, night or eve∣ning. That at least, we say, so much, so often, shall be imployed, and when they have freedome, they may enlarge the Continuance, specially (or sometimes even the Frequencie) voluntarily, and ac∣cording to occasions. And this is properly an initiall determination; and it cannot be denied, but such an one, may be profitable, as hath been shewed.

* 1.3083 Now for a Conclusive determination, and namely of both the Continuance and Frequencie joyntly; seeing that it is the chiefe de∣termination of Time for Religion generally, or the determinati∣on of the chiefe Time for the Generall of Religion (which come all

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

For 1. if they want wisdome,* 1.309 either to set out the whole propor∣tion, as how many houres in all in so many Dayes, or to distribute this proportion fitly between the Continuance and Frequency: as they may erre in either case, and on either hand in either case; so in all probability they are like to erre one way or other. If they be affectionately zealous for Religion, they may possibly erre, in de∣termining too large a proportion, too long a Continuance, and too frequent a Revolution. On the other side if they be sollicitous for worldly businesse, they may determine too little a proportion, and so too short a Continuance, or too seldome a Revolution, or both. And if they mistake not the proportion, and that they should not consent to what we before discoursed of the greater profit in the largest Continuance, as perhaps some may not assent to it; then againe they may erre (perhaps not a little) in sharing the proportion between the Continuance and Frequencie; and both faile of ad∣vancing Religion so much as they might have done, as also greatly prejudice mens worldly businesses, which in conclusion, may happen to fall upon Religion againe: For that men in those cases will be apt to make too bold with the religious Time, under pretence of necessity at least. In a word, this Time, being to be the necessary and ordinarily sufficient chiefe solemne Time of Worship, Where there wants wisdome to judge. 1. What is necessary, and 2. What is ordinarily sufficient for the chiefe solemne Time, in regard both of Continuance & Frequency joyntly; It may as well be conceived that a blind man will find the right way, where there are divers turnings (of which he is not aware) as that there can be a profitable Conclusive determination made for Religion, by such Persons.* 1.310

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

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

* 1.3113. Also if any want Authority, to secure themselves in the Time determined, or to awe unwilling inferiours, as also to awe and satisfie their minds somewhat by the cleare equity and reasonablenesse of the proportion determined, and distributed between the Continu∣ance & Frequencie: The determination, in all probability, cannot be profitably, even though it should be wisely, determined. For it would never be constantly observed by any whom it was made for. If inferiours made it to themselves, they would be oft taken off, by the command of untoward superiours: And they would not know what to doe, because they are not Masters of their owne Time. Againe, It is certaine before hand, that all unwilling Inferiours would despise it, and neither observe it themselves, nor suffer others (that they had under them) to observe it, if they stood in no Awe of the Authority commanding. And such a thing foreseen, concludes any determination (or Law) to be so farre forth altogether unpro∣fitable.

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

4. Most of all, Such a Determination, in all probability,* 1.312 will not be profitable, if made by such, in whom there is a want in all these respects, of Wisedome, Willingnesse, and Authority sufficient for such a Determination of such consequence and importance as this is of. And now whether any man, or number of men (even within the Church) may not be found wanting in some, or all, of these requisites, to make such a Conclusive Determination of the Continuance and Frequencie of Time jointly, to make up the ordi∣narily sufficient and necessary chiefe solemne Time for all men, as we shall discourse in a following Chapter shortly. So we referre it to the Readers conscience in the mean while: And goe on to adde the other Consideration opposite to this; Namely,

4. That that cannot but be a singularly profitable Determination,* 1.313 which is made Conclusively in both the respects of Continuance and Frequencie jointly, by such, whose Wisedome, Affection to Religion, and Authority, is every way undoubted. For hereby all scruple, and pretence of scruple, will be taken away, about the necessity and suf∣ficiency of this Time so determined for the ordinary chiefe solemne Time for Religion; and the Ʋnwilling will be as much awed, as by any other Law whatsoever; and the Willing have a full and free li∣berty to attend it, rejecting all unnecessary Interruptions from whomsoever. Now all this is unquestionably true of God, who did determine in this sort conclusively, the Continuance to be a whole Day, and the Frequencie jointly, that it should be one in seven, (in the fourth Commandement, undeniably to the Jewes) as the ne∣cessary,

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

* 1.3145. A Remisse Determination, namely of the Continuance or Frequencie of Time for Religion, may also be profitable, partly to recommend the importance of Religion, to be attended as a chiefe businesse, and particularly in such and such Duties which are named, as being of chiefest importance to Religion: and partly withall to intimate a mind in the Superior that makes it, to try the affections of Inferiors to the businesse of Religion generally, or any particular bu∣sinesse of Religion, which such Determination may particularly con∣cerne; by intimating somewhat generally about the proportion of Time for it; but referring the speciality of it to their minds. As we thus find God making a Remisse Determination of the Continuance for Prayer, Col. 4. [Continue in Prayer] which implies some conve∣nient proportion of Continuance to be ordinarily allotted to it, but leaving the specialty of it to mens own affections, which accordingly are exceedingly tried by such continuance voluntarily prolonged. They whose affections are strongest to the duty, and the businesse of the duty, conversing with God, and wrestling with Him for all manner of blessings, doe undoubtedly continue longer, and those whose af∣fections are weaker, doe continue lesse while. Understanding this of the right praying of the heart and soule, and not the lip-labour of the tongue, or the outward continuance upon ones knees, (suppose even in secret) where the mind is distracted by many fancies. For so a man may continue a long while about the duty, and yet continue

but a little while in the duty; Pray but a little while, for want of godly, at least strong affections. But if a man pray all the while he is at prayer, It is undeniable, that he hath the strongest affections, that continues longest. So also God hath b••en pleased to give out a Re∣misse Determination for the Frequencie of reiteration of Prayer, [Praying alwayes] Eph. 6.18. Of Meditation; [Thou shalt medi∣tate therein day and night] Jos. 1.8. And of the Lords Supper often, by those phrases, [Doe this as oft as you drink it, in remembrance of me. And, as oft as you eat this bread, and drink this cup, 1. Cor. 11.25, 26.] Where the two former for Prayer and Meditation imply a very often reiteration, yet not prescribing exactly the number how often: and the other for the Lords Supper, intimating some Frequencie, yet not determining specially, so, or so often. So in each leaving the specialty to mens affections (and occasions.) And no man can deny, but here also, it is a singular proofe of mens affections to God, in His sight, when they look up to Him, and meditate of Him very frequently. They doing it most often, that have strongest af∣fections; because also it may be done suddenly in the midst of worldly businesses many times; and in divers worldly businesses, a man may continue a remarkable Time in Ejaculatory Prayers and Meditations, and not hinder himselfe a jot, which now he that hath present, and strong Affections for God will not faile to doe. And he who doth it but seldome, doth hereby discover (at least to God, who searches the hearts) that his Affections are but weak and faint to God-ward. And so it is for the Lord Supper, he that comes oftenest (as a man ought, with spirituall remembrance, and inward celebration of Christs Death, and spirituall hunger and thirst, after the benefit of it, to be anew sealed to Him by the Sacrament) manifests unquestionably, most spirituall Affection to Christ: And he who comes seldomer, shewes his Affections to be more sleight and slack (understanding it still, where there is no just present im∣pediment.) And for the tryall and discovery of such variety of Af∣fections towards Him, (besides other Reasons which His infinite wisedome may have) God is pleased to make these Determinations remisse, and no more. And for the purpose of such Triall, (from which a mans own conscience, upon examination, may gather pro∣fitable admonition and comfort) such Remisse Determinations are specially profitable, as we have shewed.

* 1.315But we must adde withall to this Consideration, that to the main and generall businesse of Religion., (Gods worship, and the Soules good) such Remisse Determination of the Continuance and Fre∣quencie of Time for it, (if there were no other Determinations, none strict, and even conclusive, to make up the ordinarily sufficient, chiefe, solemn Time of Worship) it could not be profitable; because in no wise sufficient for persons so unwilling, and so unwise, and so liable to Interruptions from worldly businesses, and other mens im∣portunities, as even the best men (and much more the ordinary sort of mankind) are all their life long: As will appeare more fully in the next Chapter, in which we shall discourse at large of the necessity even of such a Conclusive Determination to Religion. But upon the supposall of such a Conclusive Determination for the chiefe solemne Time for Religion, other Determinations made but even remisse, may stand in good stead, and prove very profitable, oftentimes, even beyond ordinary expectation, as experience shewes in those that are willing to take the advantages of them, as was intimated before.

* 1.3166. Furthermore, it is also to be observed, that as we said before in point of Learning, Determinations of Time for particular intend∣ments toward Religion, although withall of some use and profit for the generall businesse of Religion, may so grow out of date, upon those particular intendments being satisfied, and so the speciall and principall reason of those Determinations being ceased; that it may be convenient to remove and take them quite away; partly as bur∣dens, not so sutable to the state of the New Testament; but speci∣ally, lest their Perpetuity should ecclipse the glory of Christ, of whom they were shadowes, (as well as other Ceremonies.) And accor∣dingly so we find in the Epistles of S. Paul, Rom. 14. Gal. 4. Col. 2. a Repeale of all the Jewish Festivall-Dayes, New Moones, and others, (including also the Jewish Quando, or particular Day of the seven, which was for the Weekly Sabbath) Their main intention being for particular ends, and purposes typicall; The Apostle saying of them all, Gal. 4. That they were weak and beggerly elements. And Col. 2. Shadowes of good things to come, but the Body was CHRIST. And so Christ being come, and the Church come of age, out of her state of infancie, God thought it not fit to continue these any more, nor any thing in the stead of any of them, except only of the

Seuenth-day Sabbath; because it was a Circumstance, which did belong to the Substantiall Determination of one Day in seven, (in the fourth Commandement, which was the Conclusive Determi∣nation for the chiefe solemne Time) Therefore in stead of it, He set up a new particular Day, the first of the seven, (as that was the last) called in the New Testament by the name of the first Day of the Week, and the LORDS-Day. This, we say, was done, because the Substantiall Determination of one Day in seven, could not be observed, without some particular Day also determined for it. But the others God wholly took away, as being no way proportionable in Profit with that; and as being willing to leave His Christian Church now come to age, at some more liberty then before, to pre∣sent Him with voluntary Determinations of Times of attendance publikely, (as all Churches have had some of their own, even those that have rejected the name of Holy-day or Festivals, yet have they had (sometimes, even weekly) Dayes wherein they have had Pub∣like Prayers, or Preachings, or both.) And also privately, each one hath more to shew his free affection, when so many Dayes were not expresly determined by God, as there were before. Yet still He would not take away that Conclusive Determination of one Day in seven, for the most singular and substantiall profit of it, which we have partly shewed already, and shall doe more in the following Chapters. As also we shall hereafter further discourse upon those places of St. Paul, which our Anti-Sabbatarians doe so earnestly urge against the fourth Commandement for one Day in seven, to include that also, though there be not the least intimation of any such thing there, further then concernes the particular Day then observed, as we shall shew. Mean time, in this place we held it necessary to touch the remarkable difference between the Determi∣nation of one Day in seven, (as the Conclusive Determination for the chiefe Time for Religion) and all the rest; and how conveni∣ently, they being repealed, it may be perpetuated: as also, that It being perpetuated, their repeale brings not any prejudice to Re∣ligion, there being such reason for it; but a benefit rather: which cannot be conceived of that for one Day in seven,* 1.317 in any such sort.

7. And now in the last place, to shut up these Considerations of the Profitablenesse of the Determinations of Times for Religion: That,

(which we have divers times insinuated already) we now assert the Profitablenesse of; Namely, Of a Reservation for necessary Inter∣ruptions, both ordinary, and extraordinary. This, we say, may well be conceived profitable, to be adjoined to all kinds and manners of Determinations for Religion: for that by this meanes, both they will be the lesse burdensome by much, though they be otherwise large for the proportion, and strict for the manner of Determinati∣on, and scarcely liable to a pretence of burden; as also the Deter∣minations themselves in the residue of the Times, will be a great deale more certain to be observed, by this allowance of such really important necessities. The taking away of an excuse, saving some∣times the main of a Duty; which else, under the pretence of preju∣dicing a necessary present businesse, would have been wholly neg∣lected, as an unreasonable command. Accordingly therefore, we find sufficient intimations in the Scripture, and particularly by our Saviours pleading with the Pharisees on that occasion, That works of mercy to any of Mankind, and even to a Beast, as the lifting them out of a pit, or even leading them forth to water, are Reservations made by God himselfe, out of the strictest Determinations of Time for Religion, namely, out of the Sabbath. And the same Equity is generally held by the strictest Divines, to extend to all such busi∣nesses of Necessity, which could neither have been done the Day be∣fore, nor can be deferred to the next Day: As the quenching of a fire breaking out in a Hay-stack, though in a field, and remote from any dwelling house, and the like. Further particulars of which Re∣servations, to be gathered from the instances of our Saviour, and His discourses about them, and other generall expressions, we shall have occasion again hereafter to examine: As also, that to us now under the Gospel there is some further allowance in this kinde, then was to the Jewes of old; We being more freed from all reall bur∣dens, then they were. Only it must still be remembred, that Gods indulgence herein must be so far from making us think the Determi∣nations to be of no force, (as our Adversaries most absurdly argue against the whole Doctrine and Law of the Sabbath, from those expressions of our Saviour about these Reservations, as we shall see) that we ought rather to esteem our selves the more obliged to them: since God is so graciously pleased to condescend to us, as to prefer our naturall and worldly necessities in such cases, before His own

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

And so we have done at length with this Discourse about the Profitablenesse of Determinations of Times for Religion generally,* 1.318 together with some Intimations of Application more particular unto the Determination of one Dayes Continuance in the frequent revo∣lution of seven Dayes, according to the fourth Commandement: But the full application cannot be made, till we have added also the Considerations that concerne the Necessity of this or that kind of Determination, and this or that Manner: and likewise scanned, whether the chiefe Determination for the necessary and ordinarily sufficient chiefe solemne Time can be profitably made by any other but God himselfe. To which two Points we shall speak, by His assistance, in the two following Chapters. And if in this already, or in any that follow, we shall seem to any too prolixe and tedious, We must desire them to consider, that the Argument is not only of great importance, but also hath hitherto been handled very confu∣sedly in this Point about the Nature of Time, (which yet is one of the main hinges upon which the whole Controversie depends) even by all the Adversaries, as well as the friends of our, or rather of Gods cause, for His Solemn Time, and Day of Holy Rest. We have there∣fore been desirous to beat things out so, as that any attentive Rea∣der may see clearly the way we goe, and the strength of the Argu∣ments on which we ground our Cause: that so far as is possi∣ble, and as God shall vouchsafe to blesse, we may satisfie all Consciences, even of ordinary Readers: which we much mis∣doubt we should not have done, if we had strived to contract our selves unto the quicker apprehensions of the more pregnant wits: while withall we assure the one and other sort, that we take no fur∣ther delight in expatiating either in matter or words, then we judge it necessary to the clearing of doubts, which others, or our own minds have made about the whole, or any part of this undertaking.

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.

* 1.319THE 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,* 1.320 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.* 1.321 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,* 1.322 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.* 1.323

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;* 1.324 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.]

* 1.325And 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,* 1.326 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.

* 1.327Again, 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.

* 1.328If 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.

* 1.329First, 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,* 1.330 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.

* 1.331But 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.

* 1.332[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.* 1.333 [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,* 1.334 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,* 1.335 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,* 1.336 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,* 1.337 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.

* 1.3382. 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.* 1.339 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,* 1.340 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.

* 1.341Now 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.* 1.342 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,* 1.343 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,* 1.344 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.* 1.345

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.

* 1.346To 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.

* 1.3472. 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,* 1.348 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.

* 1.349If 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,* 1.350 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,* 1.351 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.

* 1.352One 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,* 1.353 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.

* 1.354If 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.

* 1.355And 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.* 1.356 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,* 1.357 (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.

* 1.358[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,* 1.359 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,* 1.360 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.

* 1.361But 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,* 1.362 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,* 1.363 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,* 1.364 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—

* 1.365[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,* 1.366 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.

* 1.367We 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?* 1.368] 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.* 1.369

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.

* 1.370Now 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,* 1.371 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:* 1.372

[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,* 1.373 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,* 1.374 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.

* 1.375The 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.* 1.376 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,* 1.377 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.

* 1.378The 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,* 1.379 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.

* 1.380We 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,* 1.381 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,* 1.382 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,* 1.383 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:

* 1.3843. 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.

* 1.385Our 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.

* 1.386First, 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,* 1.387 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,* 1.388 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.

* 1.3893. 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,* 1.390 (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,* 1.391 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,* 1.392 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.* 1.393 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.

* 1.394For 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,* 1.395 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,* 1.396 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:* 1.397 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.

* 1.398The 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,* 1.399 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.* 1.400

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,* 1.401 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.

* 1.402And 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.]

* 1.403That 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.* 1.404 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.

* 1.405The 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,* 1.406 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,* 1.407 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.

CHAP. X.

The Determination of the chiefe Solemne Time of Wor∣ship for all men, necessary and ordinarily sufficient for the chiefe Time; as also of the particular day for it: belongs not to men, but to God.

* 1.408HItherto in the former Chapters, particularly about Time, we have been laying foundations of fortifications, where withall to defend the Perpetuity of the fourth Commandement for a seventh

Day Sabbath, and the Divine institution of the Lords Day, the first day of the weeke for the particular day: and to batter down the opposite Mounts of our adversaries, both Sabbatarians and Antisabbatarians. And as we have built upward, we have plan∣ted some Peeces, and discharged them against their workes in such fort, as we are perswaded the judicious Reader already discernes them to shake and totter. But now we are about to erect a Prin∣cipall Tower, which if we can firmely and strongly do: All men will see, that we have sufficiently secured our selves and our cause from any fear of future assaults from the Antisabbatarian party. And as for the Jewish Sabbatarians, we doubt not but we shall also quit our selves from them in the latter parts.

The matter we propound to be strengthned, is the position, ex∣prest in the title of the Chapter [That the Determination of the chiefe Solemne Time for all men, necessary and ordinarily sufficient for the chiefe Time; as also the particular day for it, belongs not to men but to God.] To state this clearely, we must needs repeate a little of our foregoing discourses, and adde a few words more for full understanding of it.

1. By the chiefe Solemne Time,* 1.409 we meane the Continuance and Frequency jointly, that is, so much at once, so often, and so often so much, Time, to be observed for Religion, Gods honour, and the soules good, in Solemne Worship: and that in a convenient large Propor∣tion in the whole, and a convenient large Continuance, for the various kinds of worship, publike, domesticke, and solitary, and a conve∣ment space for serious performance of severall duties in each kind; together with a convenient Frequency of Revolution of such con∣tinuance: So as no other proportion of Time, is, or can be of Equall profit with this: All other being lesse large for Continuance re∣markably, or remarkably lesse frequent; and so cannot attaine to that substantiall profitablenesse to the generall of Religion, that there is in the chiefe Solemne Time we speake of.

2. By the Determination of this chiefe solemne Time,* 1.410 [Neces∣sary for all men,] we meane, The appointing it so to all men by a law, as that thenceforth, all men that have this law given them, and their posterity to the worlds end, are bound in conscience to observe it, and cause as much as lyes in them, others also to observe it, as necessary to Religion, so as they sin, that observe not

the whole proportion, or that observe it not according to the distri∣bution of the Determination; so much Continuance together in one day, and no lesse, and that dayes Frequency so often returning, and no seldomer, then is exprest in the Determination. Only still ad∣mitting a reservation (as we have oft touched before) for necessa∣ry worldly occasions,* 1.411 ordinary or extraordinary.

3. By the Determination of this chiefe Solemne Time, [as or∣dinarily sufficient for the chiefe Time,] we meane, that the Deter∣mination is onely conclusive, that no greater proportion in the whole, nor longer Continuance so often, nor oftner so much, need ordinarily be determined or observed by all men for the chiefe Time of Worship: and not, that this is to be the only time to be observed, (which were to make it an exclusive Determination) or the only Time to be determined, for any of mankind, what occasions so ever may be. But this is sufficient, we say, for the chiefe Time, in reference 1. To Gods acceptation. 2. To the benefit of souls. 3. To sober conscien∣ces,* 1.412 security and satisfaction.

4. By the Determination not belonging to men, but to God, for this chiefe Time, (as also for the particular day of it,) we meane that all the authority that men have about it, is but declarative and obedientiall, not legislative or decisive. Men have onely to exercise their Wisdomes to find out what Determination God hath made of it in his written word, and how much reason there is to acknow∣ledge the wisdome and graciousnesse of Gods Determinations in all the respects: And not to set their wits a work to find out of them∣selves, or from any generall grounds of nature or Scripture, other Times, as necessary and sufficient for this chiefe Time for all men, (or any other particular day,) which God hath not appointed. Again the Authority that any of mankind have, (even Princes and Magistrates, the Church Synods, and Councells,) is only to cause their inferiours (as much as in them lyes) to observe, together with themselves, Gods determination of these Times, and not to take upon themselves the Authority, of determining any other pro∣portion, Continuance, or Frequency, for the necessary and ordinari∣ly sufficient chiefe solemne Time, then God hath Determined to their hands already in His holy Scripture. For to God, we say, this Determination, even now belongs, and ever did, since Time was: that is, God, who is undeniably and originally the soveraigne Lord

of all men and times (of the times of all men) hath reserved to him∣self, as a parcell of his prerogative royal, from the worlds beginning to the worlds end, the Determination of the chiefe solemne Time for all men, necessary and ordinarily sufficient for the chiefe Time; and of the particular dayes for it. And accordingly, these are to be found in His writter word, namely an expresse Determination of the chiefe solemne Time for Contiunance and Frequency, and a sufficient designation, of the particular dayes for it, in both ages of the Church.* 1.413

The question thus stated, we shall propound sundry sort of ar∣guments to confirme our position, some against mens authority, whether taken severally, or any number of men together; and some expresly for Gods authority. Again, some concerning all the respects of Time together; others concerning the Continuance and Frequency joyntly, which make up the chiefe Time, and that both in reference to the necessity of so much, and so often, and to the suf∣ficiency of it, for the chiefe Time: others concerning either of those respects in speciall, the Continuance and the Frequency, and finally, some which refer specially to the particular dayes.

And first we begin to oppugne Mens authority generally,* 1.414 and to shew that it belongs not to them to determine the chiefe solemne Time of Worship for all men. Thus we reason [That Authority which neither the law of nature grants unto men, nor the Scripture any where expresses, or gives the least intimation of, is not to be re∣sted on, or beleeved, in a matter of such importance in Religion, as the Determination of this chiefe solemne Time is. But neither the law of nature grants, nor the Scripture any where expresses, or gives the least intimation of any such authority granted unto men, to determine the chiefe solemne Time of Worship. Ergo, Such an authority is not to be rested on or beleeved, in a matter of such im∣portance in Religion, as this Determination of the chiefe solemne Time is.]

The Major we may easily confirme; 1.* 1.415 From the words of one of themselves in another case [Non credimus, quia non legimus.] But more from the nature of conscience, which can have no other rule or ground in matters of importance, but either the law of nature, or the Scipture, which latter indeed alone is so complete a treasury of all the will of God towards us, as what is not at least insinuated there, is in no wise to be admitted in any matter of importance in Reli∣gion,

whether of beleefe or practise: For as much as it containes (at least, we say, by way of insinuation) all that the law or light of nature doth or can say toward Religion; and having exprest many things more, which the light or law of nature is not able to dis∣cover or speake to. And therefore a Conscience dares lay no waight upon what the Scripture is wholly silent in, and much lesse when the law of nature doth not pretend to speake for it neither. Now that this Determination of the chiefe solemne Time of Worship for all men, is a matter of mainest importance in Religion, we suppose we have abundantly shewed in the two former Chapters, beyond the deniall of any Conscience; unto which we may breefly adde, that it is a thing of singular waight in reference both to superiours, and inferiours; those that may pretend, or offer to make this Deter∣mination, or neglect to make it: and those again that obey, it being made by others, or obey it not. For on every hand there is sin un∣avoydable, if we follow not the will of God revealed in nature, or in His Word. 1. If they take upon them to make this Determi∣nation, to whom God hath given no such authority, they grievously sin to usurpe upon his Prerogative Royall, or to usurpe authority not granted them. 2. If they neglect to make it, to whom God hath granted the Authority, they sin also, in being wanting to so necessa∣ry a duty, and businesse of Religion; or perhaps also to the recti∣fying the superstitious conceit of those that think it determined by God, when it is not. 3. If those that have Authority, make it too large in the whole proportion, in that they sin, in being over burden∣some to men, and rendring the service of God tedious and irke∣some, and making men to throw it off for the burdensomnesse of it, even beyond that proportion, which perhaps they would have been contented to have observed, if it had been more moderately appointed. 4. If they distribute the proportion too unequally, be∣tween the Continuance and Frequency, here again they sin, in pre∣judicing either Religion, by too short continuances, or too seldome revolution; or worldly businesses over much, by too frequent revo∣lutions specially: which again will redound to the prejudice of Religion, as before. 5. If they make the proportion, too scanty in the whole, they sin unquestionably, against Religion, Gods ho∣nour, and the soules good. 6. If they find a Determination made by others, wisely, they sin if they offer to alter it any way, that is,

to the worse. 7. If they find it unfitly made in any respect, they sinne if they alter it not, for the better. And the reason is the like for those that are to obey the Determination, they sinne if they ascribe Authority, and yeeld obedience to those to whom God hath given none; and they sinne on the other hand, if they deny Autho∣rity unto those to whom God hath given it, or if they deny their obedience, specially in a matter so neerely concerning Gods honour, and the good of their soules. (Besides what is to be said of the proportion, or distribution appearing equall, or notoriously un∣equall, of which anon.) So that in all this, there is nothing for the consciences of all sorts of men, that meddle, or meddle not with this Determination, obey it, or obey it not, to rest upon: but a certaine Authority to be pleaded from the law of nature or Scrip∣ture for those that offer to make it, or obey it. Or a certainty, that men have no such Authority left them by God. And that our minor expresses, which we beleeve we shall sufficiently con∣firme.

1. For the Law of Nature; we have already noted. 1.* 1.416 That originally God is unquestionably the Soveraigne and absolute Lord of all Time, and so that it primarily belongs to Him to determine the chiefe and necessary Times of His owne Worship. 2. That the Law and light of Nature doth not determine, nor cannot helpe men to determine Conclusively the Continuance and Frequency joyntly, and so not the chiefe solemne Time of Worship for all men. 3. And this is both confessed (and urged against the fourth Commande∣ment, being Morall-Naturall for a Seventh Day Sabbath) by all our adversaries that dispute about these things. From all which it plainly followes, that the Law of Nature doth not, nor cannot grant unto men the authority of determining this chiefe Time of Worship necessary for all men: But rather denies it them: As be∣ing a thing against the light of Nature, that they should have the authority of determining that which they have no light in Nature for the porportion of.

2. For the Scripture, there is as little for this authority there,* 1.417 as in Nature, for we challenge our adversaries or any for them, to to produce the Booke, Chapter, or verse, of the Bible, that gives any so much as an intimation, that God hath put off this authority to men, which was originally a part of His owne Prerogative Roy∣all.

Is it any where said, in expresse Words, or to any such effect, [That God, though He determined the Times of His Worship to His Church of old, yet He will not doe so to His Church now, under the New Testament. Or that He will not have any one of His Antient determinations to stand in force in any respect, But, though it be still as necessary as ever to have solemne Times determined for Re∣ligion unto all men, specially a chiefe Time, to be ordinarily suffici∣ent, yet He utterly refuses to meddle any more in determining, or distributing the proportions of it, but leaves it wholly to men, they may and shall, and must determine it.] Is there we say, any the least intimation, of Gods putting this authority out of His owne hands into mens, in the New Testament? Or any thing like it, of His not meddling with determining any Times to mankind, till He had brought Israel out of Egypt: But that Adam, notwithstanding the contrary intimation (to say the least of it now, which we shall particularly discusse hereafter) Gen. 2. was wholly left without any determination from God, for any solemne Times; and so all the Pa∣triarkes, Noah, and Abraham, and the rest, till Moses his Time, and till the fall of Manna. Is it any where said, or any reason of it to be gathered from Nature or Scripture, that these had the whole authority, of determining this necessary chiefe solemne Time for all men, or that any else had it of mankind. Some must have it, God still, or men, We referre it then unto any conscience to judge, whether it is fit to say or beleeve, without any Scripture, or Reason, that God, to whom it originally belonged, and whose Honour and Service it so mainly concerned, (besides His care of mens soules) did put it over to men, we knew not to whom? nor why?

All that can be pretended, is, that some of our adversaries say, that there is no mention of Adam or the Patriarkes, keeping the Se∣venth Day Sabbath. No more say we, is there of their keeping any sufficient Time, any such, chiefe Time, as is proved and confessed, to be necessary to be determined, and observed for Religion. We now argue not of the proportion, but who determined it, determined it was, being so necessary to Religion for all men. And it originally belonged to God. Let them then that list or dare, beleeve, with∣out the Scripture, and against the light of Nature, that He put it over to men: We dare not. And this may suffice for our first, and generall Argument. For as for that which is alledged for the

Churches Authority now under the New Testment. We shall come to consider it in the prosecution of our second Argument, which is this.

[If God have given to men this Authority to determine the chiefe solemne Time of Worship for all men,* 1.418 necessary and ordina∣rily sufficient for the chiefe Time: Then either He hath given it to every man single, or to some speciall men for all the rest: But He hath not given this Authority to every man single, nor to some spe∣ciall men for all the rest. Ergo, He hath not given this Authority to men at all.] The Consequence of this Argument is most cleare, and cannot be denied. The Antecedent hath divers branches in sight, and more that will appeare anon, we must consider them se∣verally and distinctly.

1. For this Authority to be given to every man single,* 1.419 to de∣termine the chiefe solemne Time, necessary, and ordinarily suffici∣ent for Himselfe, It will, we doubt not, sound so unreasonable in every eare at the first, that sundry Readers will be ready to blame us, as wasting of Time unnecessarily in the very mention of it, and much more in going about to disprove it. Yet for all that, we can∣not but take notice that some of our disputers, though we verily beleeve they mean no such thing, as to assert it, (but reserve the Authority to the Church, the Governours of it, as they abundant∣ly proclaime:) Yet sometimes speake very suspiciously towards it. Thus speakes one of them ["The equity of the reason (in the fourth Commandement) is, that if a man,* 1.420 have many dayes for his owne worke, It is reasonable He (marke it, He) consecrate one among ma∣ny for Gods service.] And againe in another place [The Comman∣dement obliges us alwayes, to appoint an ordinary Day for Gods ser∣vice.] And is not the Commandement in that sence Morall to all men? Therefore it commands all men to appoint a Day, that is, every man for himselfe: (of which more by and by.) Not much unlike another, [He sinnes,* 1.421 that doth not separate some Time for God.] And the great Schooleman, in the place formerly cited, seemes to speake this language also [It is Morall (saith he) that man should depute some Time of his life for the service of God.] Which seemes to imply, that it belongs to every man single. And if any man wonder, how such learned men, should let fall such Exoticke sentences (and so contrary even to their owne assertions,

other where, of the Churches authority herein:) We desire such to take notice, that for any thing we can see, our Adversaries own grounds doe necessitate them to speak thus, and to beleeve so too, if they understand themselves: Which that we may evince, and withall prosecute our Argument above, against them; we propound this Confirmation of our Antecedent generally.

* 1.422[If in reason it be necessary, that the authority being left to man to determine the chiefe Time of Worship, it should be given to every man single; and yet that be absurd: then the authority is not left to every man single, nor yet to some speciall men for all the rest. But it is necessary in reason, that the authority being left to man, it should be to every man single: yet that is absurd, that it should be so left. Ergo, The authority is not left to every man single, nor yet to any speciall number of men for all the rest.] The Consequence againe needs no proving. The Antecedent requires a double con∣firmation, as having two members: whereof the first is, [That it is necessary in reason, that the authority of determining the chiefe solemne Time being left to men, it should be left to every one single.] This may be cleared, by considering, that the observation of such a Time being necessary to all men, at least to be imployed in Soli∣tary Worship, if they cannot have the opportunity of Domestick and Publike Worship also, as hath been proved before in the fore∣going Chapter: This cannot certainly be observed by all men, un∣lesse every one have power and authority in himselfe single, to de∣termine it for himselfe, in case others will not, or doe not. And it is undeniably certaine, that in many places in the world there are none to determine to others a sufficient solemne Time for the worship of God; as in all Pagan Countries: In those places there∣fore, either men must have authority to determine for themselves sufficient Time single, or they shall have none determined to them: and so it shall be left to the will of other men, whether they shall attend upon God, and the care of their own soules, sufficiently. Ob. If any would say, that such may attend upon God, and the care of their own soules sufficiently, without any antecedent deter∣mination of their own, or others. 1. This hath been already shewed to be false (for the generality of mankind) by their being liable to so many interruptions from worldly businesses; particularly, be∣ing servants, and under the authority of others, and even from their

want of steady wisedome to allot, without an antecedent determina∣tion, sufficient Times for Religion. 2. Besides, that this per∣verts the state of the Question; for we are now supposing, a deter∣mination must be made, (the authority is left to some men, or else it is still in Gods hands, and His determinations already made must stand, that is, some of them.) It must not then be answered, that any may sufficiently observe Time for God, without a determina∣tion. It remaines therefore, that Time being to be observed, and determined that it may be observed, even a chief and sufficient Time for Continuance and Frequencie both jointly, and that for all men; It must be left to all men severally, if to men at all, that so (at least in the neglect of others) God nor their soules may not want their sufficient Times determined. And this is enough for the first mem∣ber of the Antecedent.

2. The second is, [That it is absurd,* 1.423 it should be left to every man single, the authority to determine the chiefe solemne Time of VVorship, necessary and sufficient, for himselfe:] may be demon∣strated, 1. By laying together, 1. the unwillingnesse that is in the most to be bound to, or by any determination of such necessary and sufficient Time for Religion: unwillingnes to observe it, even though themselves deny not Gods expresse determination. 2. The inter∣ruptions manifold, that many are liable to, by reason of worldly af∣faires; and even their not being masters of their own Time; as is specially the case of servants, children, wives. 3. And the want of wisedome in all sorts, to judge of the necessity and sufficiency a∣right. All these, we say, laid together, will give assurance, that if it were left to every man single, in most men it would be all one, as to suppose it not at all necessary to have any determination of such sufficient Time: For there would be no hopes of any at all, or any to any purpose. And these three would be sure to be laid together in the minds of very many of mankind, as thus. 1. Their own unwillingnesse would make them backward to determine any Times at all, specially when no man could shew them out of the Scrip∣ture, that God had given them any such expresse command to make such determination to themselves. 2. They would think them∣selves a great deale the more excused, or excusable, being servants or inferiors, and so not masters of their own Time; and their su∣periors not so much as allowing them to make any such determina∣tions

of Time, nor scarce to observe any; as would be, and is the case of thousands and thousands. And if men now dispute, that the Israelites were bound to no Sabbath in Egypt; and that the Commandement is not given to servants; because of the incon∣venience of sufferings, and the necessity of obeying masters, com∣manding work, (though we shall refute these sufficiently in due time:) much more would servants, and such persons under sub∣jection think themselves not tyed to observe any considerable pro∣portions of Times as necessary, and much lesse determine any to themselves, which would bring such hazards upon themselves, and the Scripture being so silent in bidding them determine any such Times, as it is plain it is; and having determined none to them, as is supposed and said by our Disputers. 3. All this would be much more strong in their conceit, and hinder them for any such sufficient determination (or observation) by their want of wisedome, and want of a rule, to determine the sufficient and necessary Time by: They will thinke, that if it were the will of God to have us deter∣mine for our selves any necessary and sufficient Times (the obser∣vation of which will be so prejudiciall and hazardous to us) He would have given us a rule to goe by, and not put us to trouble, and danger of sufferings, in a businesse where we must grope in the darke, and know not whether we goe too fast, or too slow, deter∣mine too much, or too little at once, too often, or too seldome. (And this want of wisedome, and want of a rule, is a most con∣vincing argument that God hath not left it at all to men, as we shall shew expresly anon.) And what any of our Adversaries, or any other could plead against such a mans allegations, that this deter∣mination, for these reasons, was not, nor is not left to him for himselfe; but either there is to be none, or some other have the authority, (or rather God himselfe still:) We know not what to imagine, in such silence of the Scripture in it; nor how they could urge his conscience, and convince him of sinne, upon their Tenets, for not determining, or even not observing such sufficient Times. Let them consider it. The same also would be the case with ma∣nifold Superiors, unwilling to observe Times for Religion, and be∣ing men of much worldly imployments; and having no cleare rule to goe by, what is necessary, or what sufficient. The issue would infallibly be, that they would never determine any Time to them∣selves

at all, or never sufficient Times. It cannot then be imagined, that God should, upon these termes, leave the authority to deter∣mine the necessary and sufficient Times for His Worship, and Reli∣gion, to every man single. Let us summe up this proofe of our An∣tecedent in this branch, in the ensuing Syllogisme:

[That which supposes God to leave a thing of exceeding impor∣tance in Religion, to the consciences and judgements of every un∣conscionable man to determine, is not to be credited or admitted. But to say, that God hath given the authority to every man single to determine for himselfe the necessary and sufficient Times of Wor∣ship, is to leave a thing of exceeding importance in Religion, to the consciences and judgements of every unconscionable man to deter∣mine. Ergo, That He hath given them any such authority, is not to be credited nor admitted.]

The Major is certaine, as well because, 1. No Instance can be given of any other matter of like nature so left to every mans conscience to determine. 2. As also because it seemes a for∣mall contradiction, [That any thing of exceeding importance in Re∣ligion, should be left to the conscience and judgement of any man to determine, much lesse of every man for himselfe, (specially when it were so certaine, that nothing would be done by the most, or nothing to any purpose) It being the nature of Religion, to be a binder of mens consciences.]

The Minor cannot be denied, by that which hath been often discoursed of the importance and necessity of such determination for Religion: and by the undeniable unconscionablenesse of many, even of the most of men. The Conclusion then will follow, [That God hath not left it to every man single.]

2. We adde a second proofe hereof,* 1.424 from the hindrances that the most willing and conscionable man that could be, would in∣evitably meet with, to the exceeding prejudice of his devotions, even though he were not a servant, or such a like inferior; but much more, if he were. In that againe, for want of expresse proofe of the authority given him to determine his own Time, and for want of a cleare rule to measure his proportions of necessary and sufficient by; he would infallibly & unavoidably be so interrupted & checked in and for his observations, which he could not justifie by a parti∣cular rationall plea, that he would often be even forced to intermit

and omit his determined Times; and even in those that he did ob∣serve, be often unquiet in his mind and spirit: sometimes doubting he observed not enough, and sometimes perhaps too much, and so too seldome, or too often; and even on unseasonable Dayes, (as they would often prove by mens interruptions and businesses) And by all, misse of much good, and of much comfort which he might have had, in despight of all men, if these Times had been unquestion∣ably determined by God himselfe to him. A Syllogisme shall close this:

[That which supposes God to leave a thing to His ser∣vants to determine, of which their determination will be with lesse honour to Himselfe, lesse good to their soules, lesse comfort to their consciences then if Himselfe had determined it for them; is not to be credited or admitted without expresse Scripture for it. But to say, God hath left to every man single the determi∣nation of his own necessary and sufficient Times for Religion, is to suppose (and that without expresse Scripture) that He hath left to His servants to determine a thing, of which their determi∣nation will be with lesse honour to Himselfe, lesse good to their soules, lesse comfort to their consciences, then if Himselfe had determined it for them. Ergo, without expresse Scripture for it, (which is not to be found) it is not to be credited or admitted, That God hath left this determination to every man single.]

There needs, we conceive, no further words of this proofe. We have yet one more:

* 1.4253. Which is taken from what we have formerly proved, That

[It is necessary for all that dwell neere one another, and within the reach of helping or hindring one another, That they be all bound by one and the same determination for Continuance and Frequencie jointly.]

And even for the particular Day, and be∣ginning of the Day, so far as to secure the helpe, and prevent the hindrance of each other. And withall, that it is very conducible to the honour of God from all mankind, and to the exercise of the Communion of Saints all the world over,

[That all men should have the same determinations for Continuance and Frequencie, and even for the same particular Day (as neere as may be) all the world over.]

Whence we frame this Syllogisme:

[That which supposes it extremely improbable, if not alto∣gether impossible, That either God should be generally honoured

by all mankind on the same dayes, and in like proportions; or the communion of Saints exercised so as it might be among all Gods people all the world over; or even that the help of those that are neere one another should be secured, and the hindrance prevented, is not to be credited or admitted. But to say that God hath left to every man single the determination of the necessary sufficient Time for Religion, of even of the particular day for it, is to suppose such an improbability, or even impossibility, Ergo.]

The Major hath been confirmed before. The Minor is easily cleared. For how can it be imagined with any probability, or even possibility, [That every man having these Determinations left to him, all men every where will agree upon that same Continuance, Frequency, and particular day for Worship?] In what one thing do all men in all parts of the world agree, that is any way contrary to corrupted nature, as this determination of necessary and sufficient Time is: that is, contrary to the wills and carnall affections of men? Nay we need not travell so far for this, as all over the world. Take but any one country, city, village, house, and let it be but once known, that [None hath authority over another to determine times to him, but that it is left to every single man for himself:] And it cannot resonably be hoped, that there would be a compleat agree∣ment in the same Proportions, Continuance, and Frequency, or the same particular dayes constantly. Some out of frowardnesse, be∣cause they would not joyne with such or such, and would not have them joyne with themselves, would have their dayes and times by themselves. Others out of meere prophannesse, would shift and shuffle the times and dayes, that they might overslip as much as they could. Others through covetousnesse and worldly minded∣nesse, love of pleasures, and the like, would not think it fit to deter∣mine themselves long before hand, or to a constant proportion, or day: as not knowing what worldly occasions they might have, which they had rather attend upon (though of no necessity) then upon Religion. And specially, when by others being also left to their own determinations, they could not be certaine, whether they should be interrupted by their comming to visit them, or trade or trafficke with them. And so by the shift, besides great neglect of Domesticke and Solitary Worship, there would be in many places,

even where Christianity were professed, no Publique Worship, at all: or at least, many would never come to it at all; or not in any constancy. And so this (together with the forenoted hindrances of the willing, by the interruptions of the untoward) would fill all places with nothing but confusion and irreligion. And therefore cannot be supposed to be so left by God.

* 1.426If any man shall now object against all this kind of argumenta∣tion generally, as unsufficient: because even though it be granted that God Himself hath fully determined all the times in question, yet the unwilling will still be untoward and neglectfull, and men will still interrupt and hinder one another;* 1.427 and so the same incon∣veniences will remaine that are alledged. We answer, That it is one thing to have irreligion be among men for want of a law, by leaving them to themselves to make lawes, in matter of greatest concernment, in Religion; and another thing to have irreligion be among them, that will not be obedient to a law made for them. The former we conceive altogether contrary to Gods honour, His holinesse, and justice, and revelation of His will, and law in His word. The other we know to be permitted in His providence, and out of which He will fetch Himself honour, and vindicate His ho∣linesse and justice, even according to His truth, the truth of His threatnings (added to the transgressions forbidden by His law:) in His due and appoynted Time. 2 Pet. 2.9.

* 1.428If it be further objected, that [to many nations, God hath certainly not declared any particular law concerning the Times of His Worship:] As also that whereas we speake so much, and so often of the good of mens soules toward their eternall salvation, requiring such a determination (and observati∣on) of sufficient times for Religion: This were to no pur∣pose, even were it revealed to many nations in the world, who have not the knowledge of Jesus Christ, without which there is no salvation. We answer:

[Sol. 1] * 1.4291. To the first of these. No more hath He many other particular lawes, which yet were and are His Comman∣dements undoubtedly, both in the New Testament, and in the Old, and specially in the matters that concerne

His Worship, His Ordinances for His service. 2. Yet these He undoubtedly declared to Adam after his fall to com∣municate to his posterity, and after∣wards to Noah for his posterity, be∣fore and after the floud; And when the succeeding generations, growing wicked, lost and forgot them, or cor∣rupted them: He in justice left the greatest part of them without di∣vers particular Lawes belonging to His Worship, (and even some belong∣ing to the second Table, in divers Countries) and among the rest, that of the chiefe solemne Times of His Worship. For. 3. It may be fairely answered, that to such as were corrupted so farre, as to Worship plurality of gods against the first Commandement; and make and Worship Images against the second, and their whole Re∣ligion, was superstition and wilworship in a manner: There was no proper use of the particular expresse Law for the chiefe so∣lemne Time of Gods appointment: which being to be kept to Gods Honour, and not to the Honour of Idols, God did not vouch∣safe to revive among them particularly, that particular Law; which they had prophaned, if they had observed it to their Idols. And this apprehension we have the Prophet Ezekiel for our instructer in, who in the name of God, complaines of the Jewes, for propha∣ning His Sabbaths, as well as defiling His Sanctuary, in that the same Day (that is, on the Sabbath) when they had slaine their children to their Idols, they came the same Day into Gods Sanctuary, into Gods House. Ezekiell 23.38, 39. See, how God accounts, worshipping of Idols a prophaning of His Sab∣baths, when done upon that Day.* 1.430 Therefore we need no lon∣ger wonder, that God also never reproves the Gentiles by His Prophets, for not observing the Sabbath, which some of our Adversaries thinke to be a demonstration, that the Sab∣bath was not given to Adam, neither concerned the Gentiles at all, but was peculiar to the Jewes, because (they say) the Gentiles are reproved for other sinnes, but not for not observing the Sabbath. They were not, we say, reproved for not observing

it, because to have observed it to their idols, and the honour, and worship of false gods, had been to have prophaned it, as Ezekiel hath told us. Therefore also they are not reproved for not obser∣ving any times at all; Yet doubtlesse many of them were so Athei∣sticall and irreligious, as they observed not the times of their own Superstition: Yet to observe some times, our adversaries (and all men) confesse, is [absolutely Morall Naturall, and bound all the Gentiles in all ages. But because they observed not those, they did observe, unto the honour of the true God, but of Idols, therefore we say they are never reproved for any neglect or inobservation of Times at all. But on the otherside, when God mentions by His Prophet Esay, Chap. 56. [The sonne of the stranger joyning him∣selfe to the Lord,] He againe, and againe calls such to the obser∣vation of the Sabbath, with most ample promises, as a most essen∣tiall part of Religion, and most necessary to every Servant of God. A Law then from God Himselfe, is most necessary for His Ho∣nour, and for Religion, concerning the chiefe Time for His Wor∣ship. Though to those Nations that have cast off His true Wor∣ship, He hath not particularly revived it, not having given them His written Word.

[Sol. 2] 2. To the other objection, concerning the good of mens soules, 1. We say not, that the observation of the Sabbath, or any suffi∣cient Times in Duties of Religion, will save mens soules, or bene∣fit mens soules, without the revelation and Faith of Christ. 2. But we say, that a Law from God Himselfe concerning a Sabbath, or the necessary and sufficient chiefe Time for Religion, is necessary un∣to every man, as a Morall meanes towards the attainment of salva∣tion, and the good eternall of mens soules, as well as towards the right honouring of God. And therefore God hath not put over the making of such a Law unto men, whether Christ be revealed to them, or not revealed to them: neither to every man for him∣selfe single, or to any speciall men, or number of men for all the rest.

* 1.431And now having proved this sufficiently enough, concerning its not being put over to every man single (and we suppose not too prolixly, considering how we argued withall, that if it belong to men, it must belong to every man single; And our largenesse about this may stand us instead an on also;) We proceed to the second

maine branch, of our second Argument: Namely, [That God hath not given Authority to any speciall men, or number of men, to determine the chiefe Time of His Worship, for all men.]

This question is disputable in three severall distinctions of Time, or Ages of the World: The first we make, for this matter, from Adam, to the mention of the Sabbath to Israel, Exod. 16. The se∣cond from thence, to the making void of all the Jewish Dayes, the particular Seventh Day Sabbath and all; by the Resurrection of Christ, and preaching of the Gospell by the Apostles: The third from the making void of the old Seventh Day Sabbath to our Times, and so to Christs second comming. And in each of these Periods of Times, Two sorts of Persons are generally considera∣ble, 1. Those that were out of the Church, by the revolt of their Ancestours from Gods Covenant made with Adam after his fall (intimated Gen. 3.15.) Namely, Cain and his posterity, and those that fell off to them, Gen. 6. and those of Noahs posterity, that fell from the Covenant renewed with him, and Sem, (according to the intimations of Gen. 9.) Namely, the race of Cham, and even of Japhet, and Sem also, the most of them turning Idolaters, (as is said even of Abraham and his Progenitours, before God called him, Jos. 24.2.) and so the greatest part of the World remained, and doth remaine out of the Church, and Covenant of God to this Day, 2. In all ages from Adam, even untill now, God hath had a Church; some (though at Times very few) He renewed His Co∣venant with, and made them His peculiar servants: And so were outwardly the whole Nation of the Jewes, the seed of Israel, par∣ticularly from their comming out of Egypt, till the destruction of Jerusalem, after their rejection of Christ their promised Messiah. And ever since, and a while before, He hath had a Church, chiefly out of the Gentiles, who have received His Gospell, and the Faith of Christ; Now we are to take a view of both these sorts of men, the Pagans (so lets us for distinction sake call the former sort) and the Church, in the three Periods of Time forenoted. In all three of them it is controverted concerning the Pagans, what sufficient Times they were obliged unto, or are, and by what Law, by whose determination. And for the Church or servants of God, in the first, and the last; for in the middlemost, it is beyond all peradventure, that God determined the Time to the Jewes, and left it not to them:

But yet even during that Time, because there might be, and doubt∣lesse were in some part or other of the World, still some few ser∣vants of God among the Gentiles, It will be justly questionable; by whose Authority the determination of the necessary and suffi∣cient Times was made even for them where ever they were, and what proportion soever was determined, though never so small a Continuance and seldome revolution. These things thus premised, we thus propound our Aurgument, [against any speciall men ha∣ving this Authority for all the rest.]

* 1.432

[If God have given it, (now or heretofore) to some speciall men for all the rest of mankind, Then either to some speciall men among the Pagans for all within their Countries; and to the Church for all their knowne members: Or to the Church generally for all mankind, both the members of it, and all others. But neither hath God given this Authority to some speciall men among the Pagans, for all within their Countries, and to the Church for all their knowne members: Nor yet to the Church generally for all mankind, both its members and all others. Ergo, He hath not given it to some speciall men for all the rest of man∣kind.]

The Consequence is undeniable, the enumeration being sufficient. The Antecedent hath three branches considerable. In the scanning of which we will begin with the first, and next take the third, and leave the second to the last Place. Which will appeare to be the convenientest method of proving them; though the Argument could not so well be contrived in that order.

* 1.433First, then we reason against this Authority being left to any speciall men among the Pagans, in any Age of the World, whether Governours of Families, of Townes, or Countries, or Kindomes. [That they should have in their hands the determination of the ne∣cessary and sufficient Times for Religion, for themselves, and all un∣der their Authority.] And we say, that God Himselfe did deter∣mine it to Adam, and so to his posterity, and that the loosing it a∣mong the Pagans, doth not acquit them from sinne, (though their sinne be but of ignorance) in not observing it still. And that they have not, nor had not any power to determine the sufficient Time, having lost the knowledge of Gods determination. And so for any servants of God in those Paganish places, that they were not to

expect the determination of the sufficient Times for Gods Worship, and their soules good; from their Paganish Superiours: But that God Himselfe did vouchsafe it to them by revelation, or by His Word after it was written, and His determinations therein exprest; and that to those only they were to hold.

And now against the Paganish Authority thus we dispute. 1.* 1.434 By an Argument formerly used

[That which supposes God to leave a thing of exceeding importance in Religion, to the consci∣ences and judgements, of men devoid of conscience, or true knowledge of God, to determine, not only for themselves, but for all that are under them, is not to be credited or admitted. But to say that God hath given to any Pagan Governours Au∣thority to determine the sufficient Time of His Worship, is to suppose that He hath left a thing of exceeding importance in Re∣ligion to the consciences and judgements of men devoid of con∣science and true knowledge of God, to determine not only for themselves, but for all under them. Ergo, That God hath left this Authority to Pagan Governours is not to be credited or ad∣mitted.]

Both the propositions of this Argument have been formerly confirmed, Only there is a clause in this, which being illustrated, will make it of much greater force. And that is, (The determining the sufficient Time of Worship, for all those that are under them.) Concerning which, letting passe the consideration of their Paganish inferiours; let us put the case (as it is the case really at this Day with sundry Christian Captives among the Pi∣rates of Algiers) of any servant of God, living in a Paganish Country, and under the tyranny of an infidell Master or Gover∣nour. Can it be supposed, that such are bound to serve God and attend solemnely on Him, even in solitary Worship, (no other be∣ing to be had) and take care solemnely of their owne soules good; no other Time then their infidell and Pagan Masters and Gover∣nours determine to them? Nay, we say rather, are they free and at liberty to attend on God and their soules no other Time, then what their Infidell and Pagan-governours determinations al∣low them? (As suppose Joseph, sold to Potiphar, and afterward the Jaylours servant in the prison.) They know themselves bound to serve their Masters and Governours in all worldly service, and bodily worke, and labour, every Day, and all the Day long, except

the necessary Times of naturall refreshing, by sleep, and eating, and the like; and the Times that must be tendred to God, (and for their soules good) in solemne Religious worship. Now if there be no such determination of any sufficient Time for Re∣ligion to them, but only according to the pleasure of their un∣godly superiors: Is not this a bondage worse then all the re∣sidue of their outward bondage? That though they have never so great desire to waite solemnely upon God, they can have no sufficient Time for it? Or though their soules need it never so much, (as they cannot, without miracle, but need it extremely, where specially they have never any helpe from any publike or domestick worship, but all their good and comfort must come from solitary worship) yet they cannot be allowed it? Be∣cause God, upon this supposition of putting it over to their Pagan and profane masters, hath in effect debarred them from taking any (and much more from determining any) to themselves, without their Pagan-Superiors allowance. And if they should offer it, they might be challenged with disobedience, for not working continu∣ally, every Day, and all Day long, (as much as their naturall spirits could hold to) at their Superiors command: and might be urged with better reason, then Pharaoh did the Israelites, Exod. 5. [You are idle, you are idle; therefore you say, let us go & sacrifice un∣to the Lord our God] For they had Gods expresse command to war∣rant them: and Pharaoh could not gainsay it, though he would not obey it. But here Pagan-Superiors have the full advantage of them, and have the Law (in a manner) wholly in their own hands, as having authority to command in all things, even this not ex∣cepted; Because God hath put over this authority of determina∣tion expresly of the Time sufficient for His worship, to them. Now, unlesse we can imagine, that God will so far ratifie this supposed authority of Pagan Governours in this matter, as to accept as sufficient for His honour, and blesse as sufficient for His servants soules, any pittance of Time that they shall allow and determine, or rather which His servants can redeeme in any breathing times that they afford them in naturall respects; and so make any the least proportion sufficient: how can we say that God hath left the Determination of this sufficient Time to Pagan Go∣vernours?

But we adde further, we must not admit the state of the Que∣stion to be varied: We propound the present Dispute about the detetmination of this sufficient Time, to whom it belongs; as sup∣posing it must of necessity be determined to Religion. Because therefore, it is not to be believed, that Pagan-Governours will make this determination for their inferiors which are Gods ser∣vants, (as experience also shewes in places where Christians are now slaves) this determination must belong to some other then to them. And we before gave some Reasons, why single men should not have this authority to themselves, whereof one was (which is specially appliable to this case) [That it would be lesse honour to God, lesse good to their Soules, lesse comfort to their Consciences, then of God himselfe should determine it for them.] For in the case in hand, if the determination were Gods own, they might have more confidence to plead it to their Pagan-superiors; and hopes, by their faithfulnesse and diligence at other times, to obtaine liberty to observe it: Or if they could not, yet they might comfortably suffer for it, in refusing any work contrary to it, [Suffering accor∣ding to the will of God, they might (as S. Peter speaks, 1 Ep. 4. ult. who, we verily believe, includes this case in that sentence) commit their soules (and lives and all) unto Him in well-doing, as unto a faithfull Creatour.] Whereas if they had no expresse determina∣tion from God, they could not so plead His Honour: And they would be apt, for the saving of their skins and bodies, to neglect their soules often, having no certainty what they ought to observe, but their own conceits, and determinations upon it: and so their comfort, both in waiting on God, and following their Superiors work, and in suffering, or scaping, would be wavering and distur∣bed; in that they would be perplexed with manifold distracting doubts, whether they had determined too much, or too little Time for attending on God and their soules, too often, or too seldome: or even perhaps whether the particular Dayes were, or could be seasonably determined or observed conveniently. A Conscience, that must venture, and suffer for a practice, is in a miserable con∣dition, if it have no certainty that God requires what it doth, and forbids what it forbeares. And on the other side, the necessities of the soule, and its eternall state, to be above all worldly things re∣garded, (and manifold sentences in the Scriptures to that effect)

and Gods honour and service to be preferred before mens, and be∣fore any thing that can concerne ones selfe; will never suffer any Conscience to be at peace, that observes not sufficient Time for Religion constantly. And both together shew there had need be an∣other authority determining it, then their own, which, we say, can be no other but Gods. How our Adversaries will, or can satisfie themselves or others about this Case, we doe not well conceive. Somewhat it is that they offer to say towards it, which we will here briefly touch, because we shall be forced to consider their senten∣ces againe elsewhere.

* 1.4351. One while they tell us, that the fourth Commandement is Morall-Naturall, only for Publike Worship. 2. Another while, some of them say, that the Commandement is not given to servants, (and so by consequence, not to any that are not Lords and Masters of their own Time, in respect of men, as children, wives, and any inferiors set to worke by superior authority of Governours.) 3. And some againe say, that Christians in Pagan Countries ought to keep the Sunday, as having been appointed by the Christian Church. A little for present answer to each of these.

The two first directly pervert the state of the Question, and affirme no determination, no observation lying upon their consci∣ences, who are under others authority, unlesse their superiors have determined Times for them, and Times for publike worship: But our Question supposes, that sufficient Times are to be determined for all men, by one or other, and that for solitary worship, where there is or can be no publike. 2. For this also we have proved to be Morall-Naturall, and necessary to Religion, that there be such determinations of sufficient Time for all men. 3. Even them∣selves, at times and by fits, make it Morall-Naturall in the fourth Commandement, to have (and observe) sufficient Times deter∣mined. 4. And is it now a manifest contradiction, to say, a Com∣mandement is Morall-Naturall, that is, necessary to all men: and yet, that if there be no publike worship, a man is free? (as one of them expresly speaks.) Can the neglect of others free me from a Morall Commandement totally? We say totally; for they make this publike worship the whole Morality of the fourth Comman∣dement. Againe, is there any other Commandement of the Deca∣logue, from which any man can at any time be said to be totally

free? Father or Mother may dye; But there are other superiours still alive (or even inferiours) to whom the fifth Commandement continually binds to afford some honour, and so of the rest. Again, Morall Naturall is by themselves described to be universall and perpetuall. How is this so, if the command extend to no more, but that which is neither universall nor perpetuall? Not universall, be∣cause not to servants at all, if their Masters order otherwise; and will not let them forbeare work? Not perpetuall, when there may, all the Time he is in such a Country, a Captive, be no publique worship, with in his reach. But such contradictions men must needs run into, that leave the roade-way of the Scriptures, the Kings high way, the way of Gods Commandements (the Royall Law, as Saint Iames calls it, Iam. 2.9.) to follow the by-paths of their own, or other mens devisings.

And as for that one of them sayes [That because Sunday hath been established & used in the Christian Church for aday of divine ser∣vice,* 1.436 a man (namely in a pagan country) ought to apply himself pri∣vately to religious exercises with greater assiduity then on other dayes.] We desire him to satisfy us, whether by the words, (he ought) he meanes, that he ought in conscience, as a necessary duty of Religion, he ought in obedience to the Morall Naturall law of God, for having and observing a determinate Time, to do thus, though his Pagan Governour, Master, or Prince, forbid him; and to keep him from it, set him all day long to some hard bodily labour, and that from weeke to weeke, allowing him neither that day, not any other for his devotions and private exercises of Religion? If he say, no, this is not his meaning, as not thinking it reasonable to put a poor captive to venture upon the rage of his prophane Master, or Governour: Then his answer is but a collusion, and nothing at all to the purpose of our case. If he say, yes, he ought to do so, and venture to suffer for it (though not the whole of the day, but only some part of it;) we reply 1. Who shall determine how much of the day? If he will take but our Churches Homily of the place and Time of Prayer, he will find the whole day called for; If the Ca∣nons of 1603. there is little lesse. If he take but even the practise of any Christian Church in the World, even during the Publike Worship: Yet 2. this is more then he shall be allowed by his Pagan Superiours, and so must resolve to endure sufferings (even to ex∣tremity

perhaps) for it. And in this case, is not here a very good∣ly ground of encouragement to suffer upon? The Churches esta∣blishment, or usage of a day? Whereas when we urge the Com∣mandement of God, it is usually by our disputers thought most un∣reasonable to lay such a yoke upon poor Christian captives. And therefore, we remember not that they ever durst any of them to put any conscience upon sufferings, in their way, for their suffici∣ent Time, or even their Publique Worship Morall Naturall, and the Churches determination of either. But we must needs professe for our parts, that we dare do no other; for a weekely Sabbath and the Lords day particularly as determined by God. And whatever they think of this hazard or choise, and that our Doctrine thrusts such poor captives into miserable straites, [That either they must sin against God in breaking the Sabbath, or provoke their ungodly superiours desperately against them by keeping to it:] We cannot but say, that we esteeme such captives happy rather, that have the doctrine of the Sabbath in their hearts, to warrant their sufferings; much more then such, who, according to their opinion, should think, they were bound, (by their captivity and the Command of obeying their Governours, though Pagans and profane,) to keep no fourth Commandement at all, no Sabbath at all, nor ordinarily sufficient Time for Gods Solemne Worship, even solitarily, and the takeing speciall care of their own soules good. And if ever it should be our lot to be so captivated, we hope we should blesse God, for His command of the Sabbath, and comfortably beare witnesse to the truth of it, (even before those that are alto∣gether strangers and enemies to God and His true Religion and Worship:) as well as to any other part of the Truth, and Word, and Commandement of God. And again, that this Commandement of His, were incomparably more advantagious to our comforts, then if the determination of the Time were left either to our selves, or to the Church. Suffering for Gods Commands, gives assurance of encouragement and comfort, in suffering to beare a soul out; as all His servants have found, (and even the Maccabees did for re∣fusing to eate Swines flesh, while that Commandement stood in force, though but ceremoniall,) But to suffer for the Churches de∣termination in any thing (specially being out of her precincts, and in an Infidell Country, of which we shall say a word more anon)

as it hath no peculiar promise to it. So we remēber not any credible example of those that have done so among Orthodox Christians, or much lesse any, that have had any spirituall comfort in so suffering.

We expect therefore, of our disputers,* 1.437 or the next for them that shall undertake the defence of their cause, which of the forenamed sentences they will stand to 1. Either that the morality of the fourth Commandement is only for Publique Worship, and for Solemne Time, but consequently for it; and then a resolution how this can be called a Morall Naturall Commandement: which is not, not can be possible, for so many of mankind to observe? Or whether this be not a formall contradiction, that any man is totally f••re from a Morall Naturall Commandement. 2. Or that the Morality is for a sufficient Time to be determined by men? and then by whom? Whether by the Pagan Governours in their Countryes? and if they do it not, then by whom; whether by a poor captive, for himself? Or the Church Christian for him? And in both cases, whether be may and must venture upon all the rage of his cruell and ungodly Master for it. 3. Or if in neither of these (as we con∣ceive not any great pleasure they can take in asserting any of them) whether then (as Master Broad hath already dared to do) they will venture to lay the fourth Commandement wholly levell, and rase it out of the number of the morall commandements, making no more a decalogue, but an Ennealogue, no more ten, but nine Com∣mandements, and some of them speak suspitiously enough that way, though yet for shame or fear they dare not speake out? And if so, yet then again, whither they will admit no necessity neither of any sufficient Time to be determined for Gods Worship and mens soules (how little, and how seldome soever) and how Religion can (except by miracle or extraordinary divine dispensation) possibly stand without it? 4. If they will have such a determination still, under what command it comes? Who must make it? and 5. Finally what the poor captived Christian, shall do, or may, or must do, when his barbarous, and tyrannous Master, will not allow him to keep any such sufficient proportion, what ever it be? If the Lords day may be but conscionably observed, till they give the world a rationall answer to these necessary questions, we suppose we shall need trouble our selves no more to dispute for it, whilest we live.

A second argument we have (sutable also to a former) against

Pagan Governours,* 1.438 having this authority to determine the times of Gods Solemne Worship, that is, [There is no probability or possi∣bility, that the severall Pagan Governours, will agree in the same proportion, number, and length of times, or of the same particular day, neither among themselves, nor with the Christian Church] Which yet we have argued greatly conducible to the honour of God for all mankind, all the world over; and the generall exercise of the communion of Saints. This we will only prosecute, by putting one question to our adversaries (and so to the Judgment of the Christian reader) concerning the particular day: (suppose the number and continuance, were agreed on.) And that is, suppose the Great Turke, or Governour of Algiers, or the King of Persia, who are all Mahometans, would offer to any Christians within their Territories, liberty to Worship God one day in a weeke, only they would determine them for the day, to Friday, which is the day appointed by mahomet, and observed by all that professe the Mahometan religion (we will not instance in Saturday, which is the day observed by the Jewes still, because our adversaries would say perhaps that this day being rejected of God, might not of all others be taken up again: at least for feare of breeding superstition again in men toward it as necessary: But we instance in Friday, a day not forbidden by God any where, no more then not comman∣ded:) Will they now say, that Christians, whether Captives, or others inhabiting those countries, might lawfully, or must necessa∣rily accept and observe that day, and relinquish the Lords day? This they must say, if even the particular day be but left to the de∣termination of Pagan Governours; And if they would say, that the Church Christian having determined the Lords day, it may not be relinquished at the command of a Pagan Prince, we aske again, will they put such Christians then upon the necessity of ex∣treme sufferings, for such a circumstance, as they usually make this day to be? God not having determined it in His Word, as they say; if they say yes, Pagan Governors in this case are to be obeyed, (even with thankes for allowing the liberty of any day so frequently;) and the particular day not to be made a matter of persecution without cause, and without profit. We desire them to consider, how a sober conscience reading the story of the Apostles observing of the first day of the weeke (the Lords day) for the day of publique

meeting, and with an intimation, of the generall meeting, and the Sacrament deferred till that day, Act. 20.7. And again reading the intimation of an Apostolicall precept for that day; and expresse mention of observation of it for collection for the poor, (which was wont to be in the publique meeting, or aft•••• 1 Cor. 16.2. and again the title of the Lords day given to it by the Holy Ghost (Rev. 1.10.) as a day for the Lords Honour, His day by way of possession (as the word Lords is a plaine possessive terme, belonging to the Lord) expounded by the Church in the next Age, and ever since (till this quarrelling age, which denyes all things) to be meant of that first day of the weeke, observed from that Time to this by the Christian Church; we say how a sober Christian, reading all this in Gods word, dares let this day go, and make the Lords day a common work-day, and entertaine another, invented by a meere man? Even by such a wicked devillish Impostor as Mahomet, the veriest villaine, one of them that ever lived in the world: If they shall say, that this day of Mahomets invention is to be abhorred indeed, in token of detestation of his impiety: but some other day might be yeelded to. We reply. 1. That still then Christians must suffer for that nicety of a day. 2. That it is scarcely imaginable that any Pagan Governour would allow any other day, then what they observed themselves; for the first would be double against their profit, in that, 1. they could not have their servants labour, when they were at leisure to joyne with them, and over look them; and when they were absent, they would feare their work would be done but untowardly. 2. Besides, that whosoever observe a day, doth it in some reference to their own Religion, and so would rather tye them to that, then let them have another, specially 3. When they might be able to tell them (out of our adversaries suppositions) that their Religion, their Scriptures did not determine them to any particular day; but left it to their Go∣vernours to determine; And so still they must observe a day, in∣vented by wicked men. 3. However, what day soever they took up, a sober conscience would (we think) shrinke to throw away the Lords day at a Pagans command. Let this we say, be considered. We on the other side being perswaded, that God hath not only determi∣ned us to one day in seven by the fourth Commandement, but to the Lords day, for the particular day, by those designations of His word:

as also that in this day (& this only) the number was exactly preser∣ved, of one Day a Sabbath, & six Dayes worke, even at the very Time of the change of the Day (as we shewed in the former Chapter) and that by this meanes God may have the same Day all the World over, 〈41 letters〉〈41 letters〉des other Arguments (of which in their due Place) We, we say, upon this perswasion, can answer the question readily, that we must hold to this particular Day, the first Day of the weeke, the Lords day, and no other, whoever commands or for∣bids, offers or threatens. For that Gods will must stand and be obeyed, before mens, against mens, and He must be trusted, to maintaine us (our soules at least, which is enough, and the most we can be assured of in a hundred other cases) in maintaining His Ordinances and appointments.

* 1.439We have yet one Argument more to urge against this Authori∣ty of Infidell and Pagan-governours, for the sufficient Time for Religion, and the particular Dayes for it. [If Pagan-governours have this Authority put into their hands by God, Then it is rea∣sonable they should know that this Authority is committed to them. But Pagan-governours (so farre as we remember in any story) ne∣ver knew of any such Authority committed to them. Ergo, It is not probable that any such Authority is put over to them.] The consequence of this Argument may be confirmed: by the necessity of a determination to be made, (proved and confessed to be Morall Naturall.) And that it cannot be imagined such Princes should take this upon them, and exercise this Authority, unlesse they have some knowledge or perswasion, that this Authority belongs to them. The Antecedent may also be fairely argued, from the si∣lence of all bookes in this point: For though we know that Pagan Princes and states did appoint some dayes extraordinarily, yet we find not that they did so ordinarily, nor ever thought they might doe so. But what was done in this kind, was from Oracles (or pretences of Oracles) of their gods, by their priests, or otherwise. And the greatest flatterers of Pagan Princes, never did (that we remember) ascribe this Authority to them, as given them by their gods. It were wonderfull then, that we Christians should find out this Authority given by God to Pagan Princes, of which (as we said before) there is not the least word, nor intimation; nor shadow of any such thing in Scripture; and the Law of Nature

also is sufficiently cleare against it. We conclude then, here the Authority is not, and yet upon divers suppositions of our Ad∣versaries touched already, and to be toucht hereafter, here it must be, or no where, among men, for those that live in Pagan Coun∣tries. For to come to the other sort of men—

That is, the Church of God, Of which we say, as before,* 1.440 [God hath not given to it, the Authority of determining the chiefe solemne Time, necessary and ordinarily sufficient for the chiefe Time, unto all mankind.]

Mankind in referrence to the Church is againe distinguishable, into Pagans, and Members of the Church. Of the latter fort we shall dispute more at large, of the former, a few words may suf∣fice: which yet added to the former discourses, will carry the Cause clearly and undeniably, [That it being Morall Naturall to all men, to have, and observe a sufficient Time determined for Religion, This determination, doth not, nor cannot, belong to men, but to God himselfe.] Thus we reason, concerning Pagans. [If the Church universall hath no Authority but ever her owne Mem∣bers, Then the Authority of determining the necessary and suffici∣ent Time for Religion, unto all men belongs not to the Church. But the Church universall hath no Authority but over her owne Mem∣bers. Ergo, The Authority of determining this Time, unto all men, belongs not to the Church.] The Consequence of this Argument cannot be denied, Unlesse any would offer to say, that all mankind are Members of the Church universall; which is most absurd. The Antecedent is easily proved, As well. 1. The Apostle denies any such Authority to be in the Church of [Iudging those that are without, 1 Cor. 5.] And if they cannot judge them, then not de∣termine any thing to them: For this and that Authority goe to∣gether, in things determinable by the Church; Though the Church may judge, in things wherein it may not determine (in the sence we now take determination) that is, the Church may censure, which is the judging there meant, offenders against Gods Law, as the incestuous Person spoken of. But it may not determine that to be incest which God hath not made so, nor determine any to be lawfull (or dispence with it) when God hath forbidden it, how∣ever presumptuous the Church of Rome hath been in both. It is lesse then to determine and make Lawes, then to judge and censure

offenders. The Church therefore having no power of censure, of those without, those that are not her Members, can have no power to determine any thing unto them. They, who are out of the Church, are already in as bad a condition, as the Churches cen∣sure can make them, that can but deliver them to Satan, and Sa∣tan undeniably hath them already. The Churches Authority is apparantly, but the Authority of a mother, now a mother, as a mother, hath no Authority over children, not her owne. 2. As also, because it is, and would be extremly derogatory to the Autho∣rity God hath given to Princes, Parents, Masters, though Pagans; that any other men should have (or be said or thought to have) Authority to take away their subjects, children, servants, from their worke, under pretence of Religion, so many houres in a Day, or Dayes, in a Weeke, Moneth or Yeare. If God will doe it Him∣selfe (as we say He hath) there is no just ground of gainsaying, But for men to doe it, specially who can shew no Title of any such Authority committed to them, in their great Charter, of the holy Scriptures over Pagans, how unreasonable is it to maintaine? Therefore the Church hath no such Authority to determine Time for all men. And in conclusion there is none among mankind found, that have this Authority, for all men (for Pagans particularly) not every man single, not Pagan-governours, for all under them: not the Church, for all men. Ergo, It belongs not to men, but to God.

And here if we did stop, we suppose, upon the former proofes (and confession) of such a Time Morall Naturall, necessary to be determined for all men, and to be observed by all men for Religion; That we have carried our Cause against all gainsaying.

* 1.441But because our Adversaries, mainly build their conceits upon the Churches Authority over her owne, Members. And of this they mainly dispute, and so doe we, We will encounter them there also. And doubt not to prove, what we have before asserted, [That the Church hath not this Authority given her by God, no not over her owne Members, to determine to them the chiefe Time of Worship, necessary and ordinarily sufficient for the chiefe Time.]

Our Arguments for this are divers. We begin with one ge∣nerall one, bordering upon our foregoing proofes, and resting in part on them;

* 1.442[If the Scripture containe the determination of God at least for

all mankind that are out of the Church, Then God hath not left that determination of this Time, unto the Church for its Members: But the Scripture containes the determination of God at least for all mankind, that are out of the Church. Ergo, God hath not left the determination of this Time unto the Church for its Members.] The consequence, we conceive to be certaine; For that the Scrip∣tures are principally written to be Rules and Lawes to the Church; and so if they containe any Lawes for all the residue of mankind, then much more shall the same Lawes extend to them, and bind them. Many Lawes given to the Church in Scripture did not bind the rest of mankind absolutely, that is, not till they entred into the Church, and so into the Covenant of God. They were not bound to the Passeover, (nor admitted to it) till they yeelded themselves, and all their males to be circumcised: And no law commanded strangers to take circumcision upon them. Cornelius the Centurian did not, though a man that feared God, Acts 10.11. And it is ge∣nerally held, that the Ceremonials and Judicials delivered particu∣larly to Israel by Moses, (and not to other men before) bound only the Church of the Jewes, and willing Proselytes to them: But no man ever said yet, [That the Lawes exprest in Scripture, binding all the rest of Mankind, left the Church free, and bound not them: or that any one Law did so.] The Consequence then is cleared.

The Antecedent we take also to be undeniable upon the grounds laid: namely, [That the determination of this Time was not left to man, to every man single, or any number of men for all the rest: and so being to be made of necessity to Religion, by some or other, it was made by God.] And if made by God, then either 1. in Na∣ture, (which we have also disproved, and shewed, even with our Adversaries consent, who urge the same to serve their own turne, That the Law of Nature doth not make this determination:) Or else, 2. in Scripture; which then we say was, and is, Gen. 2. to Adam, and to all his posterity, all mankind after him. And who will, or can deny it to be exprest, Gen. 2. if it were made to Adam? Or else, 3. men must flie to, we know not what, wild imaginations, of some revelations, no man can tell when, nor of what, to Cain and his apostatizing posterity, and so to the rest of Adams poste∣rity which fell away from the Church, (which continued chiefly in the race of Seth) and again afterward a new revelation to Cha••

and his posterity, and the rest of Noahs posterity, who revolted from the Church, and remained out of it: Revelations, we say, to these, of a determination made by God, of a proportion of Time, that even they were to observe: though no man can guesse any thing, what, or how, or when this was. Which is so Exotick a fancie, (having so plain a story as Gen. 2. before our eyes) as we suppose no man would believe himselfe, if he should offer to affirm it: and much lesse hope that any other would believe him, that be∣lieves the book of Genesis to be the word of God. To that then, we must have recourse to know what Time God originally re∣quired of, and determined unto all mankind; though revolting af∣terward from the Church most of them, and so neglecting and forgetting it, He vouchsafed not againe to revive it to them par∣ticularly, for the reasons we gave but awhile since. And so this Time given to them for the chiefe solemne Time necessary and suf∣ficient, was also given to the Church, (who were also Adams po∣sterity) or rather it was first given to the Church, in which at first outwardly all Adams posterity were, till they revolted: and so still remaines to the Church. As also that Time is still the Time which all the rest of mankind stand bound to, to this day, though now they know nothing of it.

* 1.443If it be objected, That this Argument will prove indeed, that the Time mentioned Gen. 2. was determined to Adam, and all the Church under the Old Testament: But not that it remaines Gods determination under the New Testament: because with the deter∣mination of the chief solemn Time for Continuance and Frequencie, namely, one whole Day in seven, to make up the chiefe Time necessary and sufficient for all men; there was also unquestionably determined withall the particular Day, the seventh Day from the first Creation: and we do not urge that particular Day upon the Church; and therefore no more may we the other determination of one Day in seven for the chiefe Time.

We answer briefly, 1. We deny not, but the Pagans, those that are out of the Church, and so know nothing of the change of that particular Day, stand bound still to that particular Day, as well as to one Day in seven. 2. But yet we deny that Christians doe so; because they know, (and can shew) Gods expresse repeale in His Word; in the New Testament, of that particular Day; (we

say, of that particular Day, but not of the Continuance and Frequencie of one Day in seven for the chiefe Time) Of which we have already intimated faire Reasons some; and shall handle it fully in its proper place. And withall they find a designation in Gods word, in the New Testament, of a new Day to Christians: which Day also, by the former Arguments, of the Determinations belonging to God; and not to men; the Pagans, those that are yet out of the Church, are bound to yield to, as soon as they know it out of Gods word. And therefore, 3. Also that Church, that hath the Word particularly written for them, are bound to the determinations therein exprest; both for the chiefe Time necessary and sufficient for Continuance and Frequencie, which is one whole Day in seven, according to the fourth Commandement: and for the particular Day, which is the first Day of the week, the Lords Day, according to the New Testament. We proceed to another Argument.

And come more pressely to oppose the Churches authority in this Determination.* 1.444 And if herein we shall seem by some Arguments to shake the authority the Church is esteemed to have in other things, or to favour the authority which is challenged by some to belong to particular Churches or Congregations. We desire not to be mistaken. For as we shall argue nothing upon this occasion, but what we esteeme to be both true, and necessary to secure fully this mainest concernment of Religion, about the Determination of this chiefe Time for Gods honour, and the good of all mens soules: So to prevent all causelesse suspitions, we professe before-hand, fully and freely, 1. That we neither take the authority of the Church to reside chiefly in particular Congregations, (though somewhat more, we believe, belongs to the Ministers of particular Congre∣gations, then they have in some places been suffered to exercise) much lesse that all the people have the rule in their hands, as the Separatists say; and least of all, to take in women also, as the A∣nabaptists doe. Though in the point in controversie, we must needs assert the authority to determine this chiefe Time for Religion, ra∣ther to belong to every particular Church or Congregation for themselves, then to any superior Governments or Governours to determine it for them; As we have already argued, that it rather belongs to every man and woman single for themselves, then to any

number of men for all the rest. Therefore againe we professe, that in those matters wherein the Church hath authority, the authority is in the Church-Governours, not in the whole body; and greater authority in superior Governments, as in Synods Provinciall and Nationall, together with the authority of the Christian Magistrate; most of all in Generall Councels, (or such a Councell as is of many Christian Nations together) called by the consent of Christian Princes and States. 2. That we are perswaded, the Governours of the Church have some authority, even legislative, in some matters (as far as the Scripture-rules admit) namely, [That all things be done to edification, and decently, and in order, and with charity, and which may make for peace:] that is, in matters indifferent (as they are commonly called) in things wherein God hath not deter∣mined this way, or that way precisely; and so are matters of smal∣ler concernment, which may admit of variation in divers Churches at the same time, and in the same Church at divers times; and wherein the main concernments of Religion, Gods honour, and the soules good, or even mens outward bodily necessities are not prejudiced: as they may be on either hand, undeniably, by an unnecessary or unsufficient determination of the Time we are speak∣ing of. These things thus cautioned, we proceed to our Argu∣ments, which will be numerous, and we suppose waighty, every one of them: whereby we shall evince both the falsenesse of our Adversaries assertion of the Churches authority in this matter: as also discover unto the observant Reader, how negligently and carelesly they have hitherto handled this point about the deter∣mination of this necessary-sufficient-chiefe Time for Religion by the Churches authority; as if they had had to do with men that would take their dictates for oracles, and never require satisfaction in most important difficulties, which attend their Positions and Conclu∣sions. Our next Argument is this.

* 1.445[If the Church have authority to determine unto its members the necessary and ordinarily sufficient chiefe Time for Religion, then it hath authority to make that Time necessary to Religion, by vertue of its determination, which was not necessary before us determina∣tion. But the Church hath not authority to make that Time ne∣cessary to Religion by vertue of its determination, which was not necessary before us determination. Ergo, the Church hath not au∣thority

to determine to its members the necessary ordinarily suffici∣ent and chiefe Time for Religion.] The Consequence cannot justly be rejected: For the authority we are disputing about, is a legis∣lative authority, and that concerning a Time necessary for Religi∣on: which authority God had unquestionably in His hands of old; and whatsoever Time He determined, was necessary unto Religi∣on, even by vertue of His determination. Now we say, we are disputing of this authority, Whether this be put over to the Church, or not, because such a determination must be (as we have shewed) of a Time necessary unto Religion: Therefore if the Church have the authority to determine this Time, (to make this determination) It hath authority to make that necessary by vertue of its determination, which before its determination was not ne∣cessary. For if it were necessary before, then the Church doth not make the determination, or exercise a legislative authority; but only doe a prudentiall act, or ministeriall, to declare and preach to its members, what Time God, in Nature or Scripture, hath made necessary; not determining, we say, any thing, by vertue of any authority given to it in that case.

The Antecedent is no lesse certaine divers wayes. 1. Because, if the Church could make a Time necessary, which was not before necessary by vertue of its determination; then it could make any Time it should determine, necessary by vertue of its determination, (for, A quatenus ad omus valet consequentia) the authority,* 1.446 and so the vertue of it, being the same in one as in another: And then not only one whole Day in a Week (which is so burdensome to our Adversaries even to thinke of) should be necessary, if the Church should determine it; but even two whole Dayes in a Week, or three whole Dayes; two whole Dayes still together, or three, or any other proportion or number that they should thinke good to determine, should be necessary to Religion: which all men would confesse to be absurd. Therefore it remaines, that the Church cannot make a Time necessary to Religion by vertue of its determination, which was not necessary before. 2. To make a thing necessary to Religion, which was not before necessary, is to have power upon the Conscience: But the Church hath no power upon the Conscience, to make Lawes, and impose them upon mens Consciences: Ergo, the Church cannot make a thing necessary to

Religion, which was not before necessary; and so not make Time necessary. 3. The Churches authority, generally is acknowledged, not to extend beyond things indifferent: But to make a thing, or Time, necessary to Religion, which before was not necessary, is to go beyond the limits of things indifferent. Ergo, the Churches authority extends not, to make a Time necessary to Religion, which before was not necessary: and so not to meddle with determin∣ing this necessary chiefe Time, which must be determined for Re∣ligion.

* 1.447A third argument followes paralell to this [If the Church have authority to determine to its members the necessary, and ordinarily sufficient chiefe Solemne Time for Religion; then it hath authority to make that Time, ordinarily sufficient, for the chiefe Time for Re∣ligion, by vertue of its determination, which before its determina∣tion, was not sufficient. But the Church hath no authority to make, by vertue of its determination, that Time sufficient ordinarily for the chiefe Time for Religion, which before its determination was not sufficient. Ergo, the Church hath no authority to determine to its members, the necessary and ordinarily sufficient chiefe Time for Religion.] The consequence is again cleare from the former grounds. We are now arguing about a sufficient Time to be deter∣mined, ordinarily sufficient, 1. for Gods honour, in His approbati∣on and acceptance; 2. Sufficient for mens soules, in Gods blessing: And 3. Sufficient for sober consciences satisfaction, in reference to a just ground of perswasion of both the former. Now God had of old in His hands, authority unquestionable to determine such a suf∣ficient Time; and to make any Time sufficient, so far as His deter∣mination intended it; even by vertue of His determination of it. And, we are, we say, disputing now: whether this authority be put over to the Church or not? Because such a determination, must still be (as we have also shewed) of a chiefe Time, sufficient unto Religion; that is, ordinarily sufficient, and for the chiefe Time, in all the forenoted regards. Therefore if the Church have autho∣rity to determine this chiefe Time, (to make this determination,) it hath authority to make that Time sufficient by vertue of its de∣termination, which before was not sufficient. For if it were suf∣ficient before, then the Church doth not properly make the deter∣mination, but only declare it; It doth not exercise any legislative

act but only prudentiall and ministeriall; It only preaches to its members what Times God in nature or Scripture hath made suf∣ficient: not determining any thing decisively, by vertue of any au∣thority given it in the case.

The Antecedent is also again divers wayes confirmed. 1. Be∣cause if the Church could make a Time sufficient unto Religion by vertue of its authority or determination, which before was not sufficient; then it could make any Time, that it should determine, sufficient by vertue of the same authority and determination; (for again A quatenus ad omne valet consequentia;) the authority, and so the vertue of it, being the same in one determination, as in an∣other. And then one houre in a weeke, or two houres in a Moneth, or in a yeere, or any other proportion or number, would be sufficient unto Religion, if the Church should so determine it. But this also, cannot be denyed to be most absurd. Therefore it remaines that the Church cannot make a Time sufficient unto Religion, by vertue of its authority and determination, which was not sufficient before. 2. To make a Time sufficient to Gods honour, in His acceptation, is His own Royall Prerogative: according to his own expression of His approbation. But this He hath not communicated to the Church in any thing whatsoever,* 1.448 for the maine and chiefe part of it. And therefore not in this matter, hath he given the Church au∣thority; having no where confined His approbation to the Churches determination. 3. To make a thing sufficient to the soules of men in Gods blessing, is also a peculiar of His Almighty grace. And He hath not given the Church power, to convey in any other thing, His Heavenly Grace, at their pleasure. And therefore not in this matter of Time. 4. The Churches authority (as we said before) is generally acknowledged not to reach beyond things indifferent. But to make a Time sufficient for Religion, which before was not sufficient, exceeds the limits of things indefferent. Ergo, the Church hath no such authority. 5. To make a thing sufficient to satisfy so∣ber consciences, in reference to a just ground of perswasion of Gods acceptation and blessing, there can be no lesse then an impossibility of errour, in the determining the proportion, and the distribution of it, between the Continuance and Frequency. But this God hath no where promised to the Church in any matter (that is, to no number of men, outwardly professing themselves to be the

Church) except only to the Apostles. Neither doe our Adversa∣ries in this point so much as pretend an impossibilitie of the Chur∣ches erring, (as appeares even by their arguing that the Church may alter the determination, after it is made.) Therefore we say againe, and conclude, that the Churches determination or autho∣rity cannot make a Time, which before was not sufficient, to be sufficient to satisfie any sober conscience; and so no way sufficient for Religion.

* 1.449We are not ignorant, that to both these foregoing Arguments about the necessitie and sufficiencie of this chiefe Time, there may be some kind of Answer made out of the Adversaries books: Namely, that they argue not, that the Church hath authoritie to determine so excessively much, or so remarkably little. But they come, for the Frequencie, towards one Day in seven, and some∣times almost home to it, saying, it must not be lesse then one in se∣ven. Only they still keep aloofe off in the point of Continuance, which yet (as hath been oft noted, and hath need to be oft repeated and remembred) is the main subject of all the dispute and quarrell between them and us: In this they dare not yet, at least have not spoken out, what Continuance, or neere what, the Church should determine, no not for the Publike Worship, (except the Author of Sunday no Sabbath, that mentions two houres.) But even about the number of one Day in seven, they are not constant, but flie off againe somtimes a great way, as afraid to grant so often by way of necessi∣ty or assert so often by way of sufficiencie, lest they should be put to prove it; and then the fourth Commandement (which they like not, because it would tie them to a whole Daies continuance) would be their only sufficient refuge. Therefore also their Reasons are very doubtfully and waveringly propounded. And so we esteeme, that such an Answer is over ambiguous to be sufficient to satisfie either of our Arguments. And if they will hereafter (or any for them) offer to make an answer definitely and clearely, either to the necessi∣tie or sufficiencie of the proportion; Let them have but one Day of ten, or twenty as necessary, and two houres of that Day; or nominate those, or any other proportions of Frequencie and Con∣tinuance as sufficient: Whatever they instance in, (and whether it be well or ill) yet will it suffice for our Arguments, to justifie them, and confirm, that the Church hath no absolute, or legislative

authoritie to determine this chiefe Time necessary and sufficient to Religion. But that Nature, and Reason, or Scripture, some, or all of these, doe before-hand determine the necessitie and sufficiencie of it. And that the Churches office herein is no more but of a Cryer, or Preacher, (as our Divines urge against the Papists, in point of the Churches authority to determine what Bookes are the Word of God) to declare and pronounce, and then consequently to use her authority over her members, to urge them to the observati∣on of it, as much as may be: and not at all of a Lawgiver, to de∣termine it. And thus much, we verily beleeve, these Arguments have evinced undeniably. Which therefore we againe desire our Readers to observe, that so the Churches absolute and unlimited authority may be no more urged in this controversie, no not in ge∣nerall (and so deceivable) termes. And then we doubt not, but many Readers will soone see a necessity to have recourse to the fourth Commandement, as Gods own determination of this necessary and sufficient chiefe Time for Continuance, a whole Day, for Frequen∣cie, one in seven, as the only sure ground for consciences to rest up∣on in so important a matter. And that many more, (not to say all, that are not swallowed up with prejudices) will be of the same mind, when we have expresly discussed, whether the Churches wisdome will or can suffice to determine from Nature and Reason, and any thing in Scripture (besides the precise determination of one Day in seven, according to that fourth Commandement) the just proportion of necessarie and sufficient Time for Religion. Which we shall take to taske, ere we make an end of this question in this Chapter. In the meane Time, we goe on to a fourth Argu∣ment.

[If the Church have Authority to determine the chiefe Time for all its Members,* 1.450 then it hath Authority to determine the Continu∣ance so laregly to extend beyond the Publike Worship, even to take in both domestick Worship where it may be had, and specially solitary Worship, by every Christian apart, before and after the Publike Wor∣ship. But the Church hath no Authority to determine of Continu∣ance so largely, as to extend beyond the publike Worship, even to take in both family Worship where it may be had, and specially solitary Worship by every Christian apart, before and after the publike Wor∣ship, Ergo, The Church hath no Authority to determine the chiefe

Time for all its Members.] The consequence hath beene proved be∣fore at large, in the former Chapter, that the Continuance of the chiefe Time must be so large, as not only to allow, but to necessitate before and after the publike Worship, family Worship also, where it may be had, and however to necessitate, as well as to afford liberty for solitary Worship by every one apart.

The Antecedent may be thus strengthned. 1. It is usually said [That the sword, nor the keyes, meddle not within doores] that is, Neither the Civill Magistrate, nor the Church-governours, take upon them to make affirmative Lawes for private families (for ne∣gative they doe) in reference to what they doe among themselves, not directly concerning the service of the Church or State: And least of all, do they meddle with their Time; of which every gover∣nour of a family is counted Lord and Master, or Lady and Mistris, for themselves and all under their authority. Even when a man is bound by Indentures to teach his apprentise his trade, yet not at this Time, or that Time, or so long together. Therefore we find not that any Church, or Christian Magistrate, though forbidding worke to all even within doores, upon such and such Dayes, hath yet commanded Parents or Masters to catechise their children, and servants, within doores on those Dayes precisely, or pray with them, or examine them what they have learned in publike, or any such like Duties of Religion. 2. But specially in reference to solitary Worship, secret prayers, secret thanksgivings, secret medi∣tations of the word heard, or of any other heavenly and divine mat∣ter, concerning God and the soule; The Church hath no authori∣ty to determine any Time, which necessarily must be spent in any of these Duties, or any other in secret. Of which we conceive a double reason. 1. Because no authority of man is supposed to reach to that which neither themselves nor any other man living can ever come to know, whether it be observed or not. Which is the case plainly here, No man can know (nor all the men in World) when I retire my selfe any Day, and shut my selfe up in my chamber, whether I pray or meditate, or performe any other solitary Worship to God, or not: Unlesse I tell them afterward, or speake so loud, as that they over-hear me, which I am not bound to doe, or rather, am bound not to doe. It is altogether vaine (to say no more) to determine and command that which no account

can be taken of by those that command it, or by any man else, whether it be obeyed or not. 2. But further, secret Duties, and so Time to be necessarily imployed in them, are immediately Du∣ties of conscience, even the most inward and spirituall that can be. Now no authority of man, of the Church, or any other, reaches im∣mediately to the conscience, and the inward and spirituall part of Duties; But only the Authority of God alone. Here againe the Church or any superiour may give Counsell, or declare the will of God about such Duties, or such Time to be so imployed; But can∣not command or determine it, Whereas we are speaking of a Time that must be determined, of which therefore the Church hath no Authority.

If it be objected, that the Christian Magistrate,* 1.451 or the Church hath authority to appoint a publike Day of Fasting and Humilia∣tion, and this to be spent in Religious Duties, as well private as publike, till the end of the Day; and if so, why not for the ordinary chiefe solemne Time?

We Answer in a word,* 1.452 that the Continuance of a publike Fast is before hand determined by God in Scripture, and in the Nature of the businesse, to a whole Day, and no lesse Continuance, (neither did ever any Orthodoxe Church speake otherwise of it, though we know the Popish mock-fasts, or foole fasts, end often at noone) so that all that the Church doth, or the Christian Magistrate, is to appoint and determine the particular Day, or the Frequency of Dayes, upon some speciall occasions; and to declare that the Con∣tinuance is to be extended so long, with penalties Civil or Eccle∣siasticall on them that shall be knowne to transgresse it, even with∣in doores, otherwise they doe not command properly any par∣ticular family, or solitary Worship at all: Or if they did, were it not for those intimations of Scripture, and the Nature of the bu∣sinesse of solemne humiliation, (and the prevention of all tolerable ordinary excuses by the publike appointment) no mans conscience were bound to observe the whole Day, at home, and in solitary Worship, before and after the publike, because of the Churches, or Magistrates authority and determination, for the reasons be∣fore set downe. Another Argument followes, which is a fifth, against the Churches authority to determine the chiefe solemne Time.

Even against that authority which our Adversaries thinke most infallibly certaine to belong to the Church; namely for the publike Worship. Against which, thus we argue.

* 1.453[If the Church have authority to determine the chief Time of Worship for all its members, in reference to the publike Worship: Then it hath authority to command all its members, constantly to observe that Time in the publike Worship which it determines for it. But the Church hath not authority to command, all its members constantly to observe that Time in the publike Worship which it de∣termines for it. Ergo, The Church hath not authority to de∣termine the chiefe Time of Worship to all its members in reference to the publike Worship.] The consequence is certaine, from the state of the question, formerly laid downe. 1. That the determination discoursed of, makes the Time necessary to Religion, and so com∣mands all unto whom it is made, to observe it constantly. 2. Also our Adversaries doe every where make it Morall Naturall to ob∣serve publike worship, and contend that it is the whole morality of the fourth Commandement, to command publike worship, and consequently a necessary and sufficient Time to be (by the Church) determined for it. So that the determination of the Time for such publike worship, is an expresse command of a constant observation of such publike worship, even by vertue of the Law Morall Natu∣rall, and the whole remaining force of the fourth Commandement. 3. Likewise it were a meer vanity, and ridiculous folly, to dis∣pute for authority of determining Times (and so a folly to deter∣mine them) if men be not thereby bound, as by a command, to ob∣serve those Times once determined, constantly; except in the par∣ticular case of reservation, of which we have often given touches before.

* 1.454Now for the Antecedent, It will be made good. 1. By our Adversaries owne conceits, contradicting themselves (as we touched a while agoe in a like Argument) Namely, Though they make the publike worship Morall Naturall; Yet doe they so farre forget themselves, as to exempt shepheards, diggers in mines, ser∣vants, (sundry sorts of them at least, as cookes, and others, and divers other people) from any necessity of constantly observing the publike worship. Insomuch as the translatour of Doctor Pride∣aux Lecture, imputes it as strange superstition, that a Towne of his

acquaintance had not a piece of roast or baked meat to a Sundaies-dinner, throughout the whole yeere, which must needs be because all the servants went constantly to the publike worship. An imputation (to say no lesse of it) worthy the pen of one of those S. Paul speaks of, Phil. 3.19. whose God is their belly: otherwise, how durst he that would carry the face of a Christian, reproach the Ministers of Christ (as he there doth) for teaching the people, both Masters, and servants, to preferre the publike worship of God, before the sacrificing to their owne bellies, and so to take more care, even of every poore servants soule, by carrying them along to the publike worship of God, then to provide for the pampering of their owne guts, though with the pinching or starving of their servants soules. But to let him passe, we urge all of them, (and specially those that dispute, that the fourth Commandement was not given to servants) whether they will averre, [That a servant is bound by the Chur∣ches determination, to keepe constantly to the publike worship, from the first to the last of it, every time that there is any] Notwithstan∣ding any Commandement to the contrary? If their (perhaps pro∣phane) Masters, though they beare the names of Christians, and that, upon no allowable necessity, will charge them to stay at home altogether, or part of the Time before they goe to Church, or come home, before it is ended; and specially if such ungodly Masters (or parents) shall threaten, or beate their inferiours if they doe otherwise then they charge them? We say againe, what will they say a servant or inferiour is bound to in these cases? (which are every day one where or other:) Nay, what is an inferiour free to, in these cases? Who hath a soule to save, and so to looke after, and a desire to use the meanes for it, specially Gods publike worship; having little or no helpe at all (but hindrance rather) in the family, and exceeding little time for any solitary devotions? They can∣not here answer either way, but they overthrow their owne Prin∣ciples. For either 1. They must say, [Servants and inferiours may, and must keepe strictly to the Churches determinations for publike worship, notwithstanding any contrary command, or threatning, or cruelty of their ungodly superiours;] Which they will not allow us to urge men to, upon the Commandement and determination of God Himselfe; and for this, they deny this Commandement of the Sabbath to have layen upon Israel in Egypt; and that the

Lords day was strictly observed by the Primitive Christians under persecution. If these things be urged against us, they cannot rea∣sonably urge servants and inferiours, now to crosse their superiours upon the Churches determination, even for the Publique Worship. 2. Or on the other side they must say, that servants and inferiours are not bound, (nay that they are not free) by the Churches determina∣tion, to the Times of Publique Worship, because of these inconveni∣ences. And then they grant our Antecedent, [That the Church hath not authority to command all its members constantly, to observe that Time in Publique VVorship, which it determines to them.] Of will they say, that servants and inferiours, are not members of the Church? or that the Churches determinations reach not to them, (but so far forth as their Masters and Parents will give them leave;) and that they are free, (or rather not free, since the service of God is our perfect freedome, if our Church say true in her pray∣ers) and are not to give God attendance constantly in Publique Worship, and so constantly look after their soules? And then what becomes of the Morality of the fourth Commandement for Publique VVorship? and what of Publique Worship, and a sufficient Time, at least for it, Morall Naturall? It is be∣yond our wits, how our adversaries can expedite them∣selves out of the intanglements of these contradictions, whereas in our way, all is plaine in three words. [God determining the Time to all, all, even sevants and inferiours are bound to observe it to His honour, and the good of their soules & so to be willing and care∣full of it (and they are free to observe it, being willing,) notwith∣standing any opposition of men, Masters, Parents, or others.] And though they may and must regard Gods reservations, and so stay at home, to tend a sick person, and do any thing which is truly ne∣cessary; yet not upon slight pretences, or trifling occasions; and when they are at home, they are to redeeme all Time possible, to serve God, and look after their soules by themselves. And if for this, they incurre their superiours displeasure, they must trust God in that, as well as if they would urge them to lye, or do any other wickednesse.

* 1.4552. Another proofe of our Antecedent against the Churches au∣thority even for the Publique Worship, in a word, (according to what hath been touch•• in a former argument) is, that [If the

Church hath authority to commanded all its members, to observe con∣stantly that Time in Publique Worship which it determines to them: It may command them 2, 3, 4, 5. Dayes in a Weeke, and 5. or 6. or 8. Houres of each of those Dayes, both Masters, and Servants, Inferiours, and Superiours: and call them from their workes to pub∣lique Worship so often, and so long.] But this must not be, therefore the Church hath no such authority, even for the Publique Wor∣ship, and the Times for it.

A sixth argument is this.* 1.456 [If the Church hath authority to make this determination of the chiefe solemne Time necessary and sufficient to its members for Religion; Then it hath authority to make a perpe∣tuall determination. But the Church hath no authority to make a per∣petuall determination. Ergo, The Church hath not authority to make this determination.] The Consequence may be thus confirmed: that proportion of Time, which is both necessary for Religion, & sufficient for Religion, (for the chiefe Time of Worship) is in reference to men (not to say in the nature of) Perpetual. For nothing can be taken from that which is necessary, nor added (by mans authority) to that which is sufficient. So that if the determination of the Church hath made the Time necessary and sufficient to Religion, it hath made it with∣all perpetuall and unalterable.

The Antecedent, that the Church cannot make a determination perpetuall; Is partly proved by the confession of the adversaries in this case in hand. For they dispute and argue (divers of them) for the Churches authority at this day; to alter and change the Time, the Lords Day, not onely to some other Day of the week, but to some other number, greater, or smaller. Partly by the general con∣fession of all Orthodoxe Divines (even the Hereticall Papists also,) that all institutions & determinations & law•• of men (even of the Church universall,) are in their own not ••e alterable; and at least the Church universall may alter them in a generall Councell: And so that it belongs to God only to make lawes perpetuall and un∣changeable. And therefore, say we, it belongs only to Him to make this determination of the necessary and sufficient chiefe solemne Time for all men, and particularly for all the members of the Church: which doing, it is unquestionably, in reference to men,* 1.457 perpetuall and unalterable.

A seventh Argument thu•• proceeds, [If God have given the

Christian Church this authority to determine the necessary, suffici∣ent chiefe solemne Time for Religion,* 1.458 to all its members: Then it is by way of spirituall priviledge and liberty for Christians. But it is not a spirituall priviledge or liberty to Christians to have this au∣thority given to the Church. Ergo, God hath not given to the Church this authority.] The Consequence is not to be denyed. 1. Because our adversaries do so much, and so oft, urge the noti∣on of Christian liberty, to prove Christians free from all Gods former determinations of Times, even that of one day in seven for a Weekely Sabbath in the fourth Commandement, and to prove that the Church is to determine the necessary and sufficient Time now. 2. Indeed there can be no other reason imagined, why God should set His Christian Church to make this determination, or make voyde all His own former determinations, but in favour to His people now, for a spirituall priviledge, and Christian liberty. The Time of the Gospell being a Time of spirituall freedome, above the Time of the Old Testament.

The Antecedent may be verifyed severall wayes. 1. By the con∣fession of the adversaries, who say sometimes (and offer at some reasons for it) that the Christian Church may appoint and deter∣mine, more and oftener dayes than the Jewes had determined to them by God himselfe. (And if it be absolutely left to the Church to determine, they may determine as many as they will,) And so there wil be lesse liberty, in that sence they plead for it, lesse freedom for worldly occasions, work, and sports, then the Jewes had, or then we urge from the fourth Commandement, for one whole Day in seven. For two Dayes in a week; or even twenty seven Holy dayes in a yeare (besides the Lords dayes weekely;) which are in our Church, if they must be observed at least by abstaining from all work, as some urge in their bookes; and to be sure, the Ecclesi∣asticall Courts did urge in practise, punishing all those that they could prove did work on any part, even of a Holy day; This we say, was (and would be) lesse freedome then the Jewes had, or then we would have, if the Lords day were wholly observed, and no other dayes strictly besides. But they may determine (as hath been said) even twise, thrise as many more dayes, if they have such authority as we dispute of. Where then is the liberty talked of? 2. If the Church had not such an absolute authority to determine but as

much as was of old, one whole Day in seven (And without an ex∣presse prohibition, or pregnant reasons to the contrary, which our adversaries in their way, have not yet alledged, this cannot be de∣nied by them:) And so keep the number and continuance still, and onely change the Day; (as we say is done, but by God, not men:) We aske again, where is the liberty talked of? unlesse they will say it is more liberty to be bound to the Churches determination, even of the same proportions of Continuance and Frequency, then to be bound to a Commandement of God.

If they shall say,* 1.459 that the Church was at liberty whether it would have determined so much, or not. We answer, This is in∣deed something in respect to the Church-Governours, those that have this supposed authority of determination. But it is nothing at all of liberty, in respect to the ordinary members of the Church, to the greater part of Christians; they are as strictly tyed by such a determination to one whole Day in seven, by the Churches au∣thority, as the Jewes were of old by Gods authority, or as we say, Christians are now. And if they would say,* 1.460 the tye were lesse strict: Besides that they have not shewed wherein, supposing such a determination, we say, then the determination were vaine; For it is vaine to make a Law (to determine a Time, or any thing else) authoritatively: and then for those to whom it is made, not to be tyed strictly to it, particularly in a Law of this nature for a ne∣cessary and sufficient Time for Religion, which supposes a firme ob∣ligation to observe it, being once determined by just authority. We say therefore againe, where is the Christian liberty? 3. Even the Governours liberty were but for the first turne, if that be true which we have argued before, that this Time being once determi∣ned by whomsoever, is unalterable by man: And even if the Church universall had power to alter it, yet till such an Assembly as did properly represent the Church universall, all Churches had no liberty at all; and however, much lesse the members of the Churches. 4.* 1.461 If they place the freedome and liberty in determi∣ning a lesse Continuance than a Day, (as indeed this is the maine thing they drive at) We answer, 1. that our Church in practise,* 1.462 against worke, hath determined no lesse then a Dayes Continu∣ance wholly; and the 13. Canon of 1603. speaks no lesse (affirma∣tively) for the observation of the whole Day, though in some gene∣rall

termes. 2. And then they must say, that it is unlawfull for the Church to determine a whole Day: which they cannot well doe, considering 1. that a whole Day may be lawfully observed, by their own confessions; and they usually hold, that what a man may doe voluntarily, the Church may enjoyne to doe. Also, 2. we have argued one Day at least in ones life to be Morall-Naturall, and therefore God doth not, in likelihood, refuse the determination of a whole Day in a convenient Frequencie. As likewise, 3. We have shewed, that a whole Dayes Continuance, in a convenient Fre∣quencie, is clearly the most profitable distribution of the proportion for the chiefe Time, and far more advantagious both for Religion, and worldly businesse, then a lesse Continuance with a more Fre∣quent Revolution. There is no probability therefore at all, (unlesse there were a certaine word for it in Scripture, which there is not) that God should allow the Church liberty to determine the Con∣tinuance any other way, and not allow the determination to a whole Day. 5. Yet againe, if so, This may be satisfied with de∣termining it to begin within a quarter of an houre of every ones waking, and to continue till within a quarter of an houre of their lying down to sleep, (or of midnight) and what remarkable liberty were this, to be granted as a spirituall priviledge, and purchased by the blood of our Redeemer? (as they sometimes speake to us in scorne, when we name some few restraints on the weekly Sabbath to the Jewes, which we are now freed from.) 6. But above all, we desire the Christian Reader to consider two things more: the one is, how that can be called a spirituall priviledge, or Christian liberty, if the Church have authority to determine remarkably lesse Frequencie, or specially lesse Continuance then God deter∣mined to the Jewes? Remarkably lesse then a Day? When the soules of Christians are toyled with worldly businesses all the week long, and almost over grown with the thornes of worldly cares and distractions, through multitude of imployments, specially being servants and inferiors, or men of great trading, or of much busi∣nesse, even in publike affaires, as great Statesmen; and they long for the Sabbath, the chiefe solemne Time, that they may have lei∣sure to breath toward God, and refresh their soules with converse with Him, in Publike, Domestick, and Solitary worship; and so provide for Eternity, specially that Day, all other Dayes being

so much taken up with temporall and earthly matters: And now the Time is so short by a scanty determination, that specially as soon as the Publike Worship is over, they are againe called upon by their earthly businesses, and forced to their worldly drudgery again (as their spirituall soules will call it) even by others importunities and haunting them, specially themselves being inferiors. Is this, we say, a spirituall priviledge, a Christian liberty, for which the blood of the blessed Redeemer was (in part) shed to purchase it? What our Adversaries consciences (when they doe more seriously to consider it in cold blood, then perhaps they ever yet have done hitherto) will judge of this, we know not. But for our own parts, we are so far from counting or calling this a Christian liberty, that we esteem it were a miserable slaverie and bondage to soules and consciences. And so contradictory expresly to the gracious intents of our most gracious Redeemer, whose blood hath procured us all advantages to our soules that can justly be desired, and in no wise left us in worse condition for our soules good, then the Jews were. And we doubt not but the conscientious Readers will be greatly of our minds. We wish our Adversaries sadly to consider it. 7. The other Consideration is, That if a Christian upon this sup∣position of a scanty determination of the Church in the point of Continuance, whether superior or inferior, (but specially if an in∣ferior) Or even in the case of observation of whatsoever Time de∣termined by the Church, be it more or lesse, oftener or seldomer; shall in their voluntary observation of any other Time, or in their obedientiall observation of their determined Time, be encountred with froward interruptions, (though not of necessity sufficient to be yeelded to by Gods reservations) or specially be commanded, or threatned, or misused by Masters, or Parents in opposition to it; Were it to be counted a spirituall priviledge to have no better ground of suffering, then the Churches determination? Were this to be reputed a Christian liberty purchased by the blood of our divine Redeemer? (by the blood of God, as it is Act. 20.) Or rather an unhappy want of a firme foundation of confidence in suffering? Wherein Christians having the expresse word of God determining them to this (whatever it be) of Time which they ob∣serve, they may justly triumph and rejoice in any losse, or reproach, or suffering whatsoever. We conclude then, We discerne nothing

lesse then a spirituall priviledge or Christian liberty, for this chiefe necessary and sufficient Time for Religion to be left to the Chur∣ches determination. And therefore we say, doubtlesse, such au∣thority of determination was not left to the Church.

* 1.463We argue yet againe in the eighth place, [If this authority of determining the necessary sufficient chiefe solemn Time for Religion, unto its members, be left to the Church; Then is a matter of great∣est importance in Religion left by God to manifold great uncertain∣ties, even among Christians. But a matter of greatest importance in Religion cannot be supposed to be left by God to manifold uncer∣tainties, even among Christians. Ergo, This authority is not left to the Church.] The Antecedent needs little proof, considering the per∣fection of the Scriptures, and the singular love of God toward His Church, His Christian Church specially. Whom though He hath favoured with not prescribing to them many particularities, to which He obliged His Israel of old, Yet it is not to be believed, that He would leave them at manifold uncertainties in a matter of greatest imporatnce to Religion, His own honour, and their soules good. For this were no favour to them, but a token of disfavour rather. This will be cleareer, when we have illustrated and proved our Consequence, which we thus endeavour.

* 1.4641. It is uncertaine, even to many Christians, whose piety is not to be despised, nor their learning neither: what is meant by the Church, to whom the authority is given in any matter by God? Some pleading for particular Churches or Congregations, to have it in themselves, even Independently: Others are for Classicall and Presbyteriall Assemblies of divers Churches, and so higher, Synods of Provinces, and of a whole Nation. Others again are for Bishops, and the authority to be in them, and Synods of them, and Dele∣gates under them, and Archbishops, and Primates, &c. above them: Also all (but those that are of the Independencie) doe ascribe a chiefe authority (the chiefest that the Church Chhistian hath) to a Generall Councell, representing the Church universall. (We name not here the Popish plea for their universall Bishops authority, as beyond a question among Orthodox and Reformed Churches, a∣mong whom our present dispute is.) Now we say, that even this Ʋncertainty, and the disputes about all these things, doe so ex∣ceedingly enervate the strength of any Churches determinations:

as that it is apparently enough seen and known, that they are scarce any where further obeyed, then men stand in feare of the Church-censures; and not alwayes then neither, many chusing to incurre the censures, rather then be tyed to such observances as they thinke God hath not tyed them unto. Which Principle would be sure to make any determination, that any Church should make, (except only a Generall Councell of the whole Church; Of which yet we have divers things to say by and by) little better then none at all, with many, perhaps with most; specially if the Church should pretend to determine the Time to extend to domestick, and most of all to solitary worship; as we have shewed it ought so to extend.

2. Againe, where this is agreed,* 1.465 that the Churches authority belongs to this or that Assembly, Instance in any, or all: Yet is it not agreed, nor certaine, in many minds, (who againe, we say, are not to be despised) what persons in these Assemblies have votes and suffrages to determine any thing by way of authority, in those matters wherein that Church or Assembly hath authority. Even those that are for Independencie of Churches, agree not all in this. Some plead for all the People (that are Men:) Others only for the Officers, Ministers, and Elders, and in some matters taking in the Deacons also. Those that stand for Classes, Presbyteries▪ and Sy∣nods. Some admit all the Ministers of a Province to the Provinci∣all Synod; Others, a lesse number chosen out of the severall Classes, or Presbyteries. Again, some admit their Lay or Ruling Elders to have decisive voices in points even of Doctrine, as well as Disci∣pline. Others restraine matters of Doctrine only to Ministers, Pa∣stors and Teachers. Those that plead for Bishops, some argue for their sole authority without the suffrages (decisive at least) of any Presbyters. Others require a joint consent of a competent number of Presbyters; and they again are divided: Some standing for a set Presbyterie, in or neere the City; Others for all the Diocese, which therefore they would argue, ought to be but of a narrow extent. Againe, when they come to speak of a Provinciall, or Na∣tionall Synod of Bishops, It is disputed, whether any Presbyters ought there to have decisive voices; and if so, how many, and by whom, and in what manner they are to be chosen; whether by Pro∣xies, or not. Also of what validity any such determinations by any

of these Assemblies, Provinciall or Nationall for instance, shall be of, before or without the consent of Secular Princes and States, specially being Christian? And once more, for Generall Councels, what persons have right to vote there, (we meane not from hu∣mane custome, or the like, but divine authority, of which we now dispute) whether only Bishops, as some say; Or Presbyters also, as others maintaine; or also Lay-men; as not a few doe likewise pleade? And which way soever we take it, What numbers to be chosen for each Nation? And by what way and consent? And when met; whether to vote by Nations, as in the Councell of Basill? or by the major part of the whole Councell? Now all this, we say, renders our determination in hand, exceedingly the more uncertaine; which would be argued by some to be a point of Do∣ctrine, by others to be a matter of discipline; and by Princes and States to be a thing specially concerning the Civill State also, by reason that men that while, must be ordinarily forbidden all Civill businesses; and so they are to have a share in this determination, if in any at all. And the issue must needs come to this, that none would thinke themselves bound to hold such determination necessary, or themselves or theirs bound to observe it necessarily, if the whole way of the determination were not according to their opinion a∣bout the authority. Besides, that as much question would also be made by divers others, about the sufficiency of the Time. And so, we say againe, The determination could not be but unsufficient, and unsatisfying greatly, to great numbers of Christians.

* 1.4663. Suppose a full agreement about the persons to whom the authority belongs: Yet no man holds that all the decisions, even of generall Councells, are infallible. The Major part may erre, a∣bout the necessary proportion, and determine too much, about the sufficiency, and determine too little. The generall Councell of Arimi∣num erred about the dinivity of Christ, much more may a gene∣rall Councell erre about this necessary and sufficient Time. Having specially no certaine Rule to goe by, (as cannot well be denyed, and shall be proved fully anon) when the fourth Commandement for one Day in seven is made to be out of date. And now what certainty have Christians, or can they have, that there will be no er∣rour? Or that there is none in their determination, when it is made.

4.* 1.467 Suppose the determination of the Major part of a generall Councell freely voting, be infallible: Yet how uncertaine is it, whe∣ther the votes have beene free? Whether the Major part were that way, that is, delivered for the determination? Whether there were no forcing of mens voices, by instructions from Princes and States, and threatnings, and the like? We reade of such things in the Acts of Councells. And we read also, of Canons pretended to be made by the great Councell of Nice for the Popes Supremacy, which yet were proved to be foysted and supposititions. And what then can or shall secure remote Nations; and specially suc∣ceeding generations, that the proceedings were regular, the votes rightly given? And this the certaine and infallible decision and de∣termination of the Councell? What can doe this latter but a most exact and complete expression in writing, authentically sealed, and so preserved, and after multiplied by copies most carefully exami∣ned? But for the former, we know no security sutable to the stresse that consciences must be put upon often for the observa∣tion of the Time as necessary; and the satisfaction requisite to make it be acknowledged sufficient.

5. Suppose the determination,* 1.468 undoubtedly made by the Coun∣cell, and clearly and fully exprest: Yet what uncertainty were Christians yet left unto? If by the strictnesse of the determination requiring a large Continuance and often, any shall judge, that the Major part of the Councell were too precise, and carried away with an excesse of zeale, and so have made a determination too bur∣densome to Christians, prejudiciall to their Christian liberty, and to their worldly businesses; and so that they have layd as necessary upon them, a proportion unnecessary, (set aside their authority) we would faine know of our Adversaries, what such, who so judge, are likely to doe in point of observation? (Specially when they are out of sight of those who would censure them for omission?) Or even what a Nation were bound to doe, when their deputies were returned from the Councell with so unnecessary and burdensome a determination of Time to be observed as necessary? Againe on the other side, If by the slendernesse of the determina∣tion, requiring but a short Continuance and seldome revolution, any shall judge that the Major part of the Councell were too Worldly; and carried away with principles of libertinisme, and so

have made a determination prejudiciall to Religion, and unsuffici∣ent for Gods Honour and the good of mens soules in reference to the chiefe solemne Time: we would faine know againe, what is like to be done upon this? Or what a Nation were after the Coun∣cell, bound to do••? Shall they, or will they (or even any particu∣lar Churches, or persons) hold to such an unnecessary, or unsuffi∣cient determination? Or if they should, or may, make another, how was the authority in the generall Councell? And againe, by what rule shall they make another? And if the Nationall Church shall make another, are not they liable to the other extream? (Nay, if they may wave the authority of the generall Councell, is it not possible themselves may be the mistakers, and the generall Coun∣cell was in the right?) And then who shall, or who may, or must judge of that? What may or must particular Churches do in this case? And even particular persons who are so immediately con∣cerned in it, (as we have shewed in the beginning of the Chap∣ter;) Will it not finally result into the authority of particular Churches? Which most of our Adversaries will (we dare say) not yeeld to, and we shall bring an Argument also against by and by. Are not then all things upon uncertainties in this greatest mat∣ter of importance to Religion? How can it then be imagined, that God hath so left it, under the New Testament, who so fully pre∣vented all under the Old Testament, as cannot be denied, at least, in reference to His people of Israel?

* 1.469We proceed to a ninth Argument, which we thus deliver a∣gainst the authority of the Church universall, in this matter. [That which makes the Church universall, and all generall Councells to this Day, to be guilty of grievous sinne, is not to be beleeved or ad∣mitted. But to ascribe this authority to the Church to determine the necessary and sufficient Time for Religion unto all its Members, makes the Church universall, and all Generall Councells to this day to be guilty of grievous sin. Ergo, The ascribing this authority to the Church, is not to be credited or admitted.]

The Proposition needs little proofe. He should be very auda∣tious, that should offer to condemne, not onely some Generall Councells, but all; and not only in one age, but ever since the A∣postles Times, and the universall Church withall, as not endevouring the amendment of a notorious fault, as we shall see.

The assumption may be verified, by declaring 1. That if the Church universall have not by some Generall Councell, made a cleare and expresse determination of this necessary sufficient Time, It cannot be excused of grievous sin, upon this supposition of this authority belonging to the Church. 2. That the Church universall hath not to this day, in any Generall Councell made any cleare and sufficient determination in this kind.

The first of these cannot well be denyed. For this were to be wanting to a duty most mainly concerning Religion, and the Wor∣ship of God, and His honour throughout the Church, and the good of all Christians soules, and to a law Morall Naturall, as appeares by what our adversaries confesse of the morality of a sufficient Time to be determined, (even suppose, but for the Publique Wor∣ship,) and as we have proved the necessity of such a determination to Religion to be made by some or other; and so by the Church, the Church universall, if the authority belongs to them. And to omit it, though upon mistake, and not thinking it to belong to them, were to be guilty of sin, though a lesse sin (namely, only of Ignorance,) then if through negligence, or any other respect, so many Generall Councells have forborne to make it: For that were to slight Religion, the honour of God, the soules of Christians, ex∣ceedingly: which doubtlesse, the Christian Church, and the first Generall Councells were not guilty of.

But yet the second is evident enough, that no Generall Councell hath made this determination: Not onely because no such Canon is to be found in any of them to this purpose, no not so much as for any thing of it; not for the particular day; (though of this, the Laodicean Councell, which was provinciall, speakes plainly, as we shall heare hereafter,) much lesse, for the Frequency, and least of all for the Continuance. As also because our adversaries who a∣scribe much to Generall Councells, yet dispute one while against the Day, as changeable by the present Church, another while against the number, that it may be one of eight, or of six, or of some other number: But specially against the Continuance (against which indeed their greatest spight is.) And when we alledge any Provinciall or Nationall Councells, averring the Divine authori∣ty of the Lords day, and the totall sanctification of it, and so making Canons, not to ordaine, but to confirme those determinations, they

reject them as but partiall Authorities, and not as speaking the sence of the Church universall. Therefore we say again, the Church universall, either took it for granted (in all the Generall Councells) that those determinations were already made to their hands by God and His word, in the Old and New Testaments; and that Christians generally did acknowledge and observe them: or else it sinned in not sufficiently discharging the trust committed to it about this determination, in not making it expresly, or not trans∣mitting it clearely to posterity. If they took the matter to be of no importance, they sinned undeniably in so undervaluing it. If they took it to be of importance, and yet took no care of it, they sinned yet more. What remaines then, but that the very silence of the Church universall in so many Generall Councells as have been held from Constantines Time, proclaimes that they esteemed it (as sundry provinciall Councells speake, we shall heare) concluded before by God and Christ and the Apostles in the word; and found it in the common acknowledgment and practise of Christians. Which as it decayed any where, the provinciall and nationall Councells took order to declare the truth; and make sanctions for a more conscionable observation. And we for our parts cannot think otherwise, but that God in His providence so disposed of it, that no Generall Councell should take upon them to meddle with this determination; least their Injunctions, only for confirmation, should be misse-interpreted to be an institution, and a determination: (as some of our disputers do almost make as much of a constitution of Constantines, for the observation of the Lords day;) But hereby he hath the more fully and manifestly reserved the authority to himself, and to be sought for in His written word.

* 1.470And being come thus far, let us with our Readers good leave make bold to carry this argument one step higher, even concerning the universall Church in the most ancient and primitive, Aposto∣like Times, taking in the Apostles and all; or rather make a new argument for clearer distinctions sake: Thus,

If the determination of the necessary sufficient Time for Religion belong to the Church, then it belonged to the Apostles and the pri∣mitive Church Governours, to make it for all Christians. But it belonged not to the Apostles and Primitive Church Governours, to make it for all Christians. Ergo, It belonged not to the Church.]

The consequence cannot be denyed, for no succeeding generation of the Church can have this authority, no not for their own age, if the Apostles and Pimitive Church Governours had it not.

The Antecedent is thus confirmed. [That authority which they did not practise in a matter of greatest importance to Religion, the Apostles and Primitive Church had not. But they did not practise the making of this determination. Ergo, They had no such au∣thority.]

The Major cannot be denyed without charging the whole Pri∣mitive Church, and then all the Apostles also with grievous sinne. The Minor is thus further confirmed. [That which the Apostles did in all matters of great importance to Religion, they left cleare and sufficient record of, for the practise of Christians. But there is not left any cleare and sufficient record of the Apostles determinati∣on of the necessary and sufficient Time for Religion unto Christians, Ergo, The Apostles did not make this determination.] Again, the Major connot be gainsaid without charging upon the Apostles that guilt of sin, even of great neglect: So many of them writing Gospels and Epistles for Christians, to put in no word, in an authen∣ticke record, to let Christians in all succeeding generations under∣stand what they had determined, according to the authority where∣with they were entrusted by God, concerning the chiefe Time for Religion necessary and sufficient for Frequency and Continuance. The Minor is no lesse cleare. Our adversaries take paines to prove (and we stick not to grant them) that the Apostles have not in Scripture, nor any where else, left any cleare sufficient authenticke record of any determination of theirs in either of these respects. Nay they will not so much as yeeld, that the Lords day (for the particular Day, and for Frequency every week,) was certainly and infallibly so much as practised by all the Apostles. For divers of them quarrell and dispute against all the places that mention any thing of it in the New Testament: Therefore say we again, the Apostles were far from determining, either the Frequency, or the particular day, or the Continuance specially, (of which the greatest controversie is) yet this (or namely the Continuance) they ought to have determined as carefully as any thing, if it had been left to them. It being of greatest Importance; as appeares (besides all that we have formerly discoursed of the differance between two houres,

or an houre, or halfe an houre (or lesse) of a Day, and the whole Continuance of a Day for Religion:) even by our adversaries ea∣gernesse against us, for urging the necessity of a whole Dayes Con∣tinuance; and our complaints of them for their scantying of God, and soules, by disputing for lesse. To avoyde then superstition on the one hand, and prophanesse on the other, the Apostles (and Primitive Church) if they had had the authority of determining the Continuance, ought to have determined it, and would have de∣termined it, if it had belonged to them; and would have made an authenticke cleare and sufficient record of it, if they had determi∣ned it. But they have done none of all this, as both our adversa∣ries and we also jointly say. Ergo, we conclude (and we cannot imagine how they can possibly avoyde the dint of this argument, besides all the other;) [That the Apostles and Primitive Church had no such authority to determine this necessary and sufficient chiefe solemne Time for Religion unto Christians.] But that the Word of God, even in the Old Testament, that is, in the fourth Commande∣ment for one whole Day in seven, had done it for perpetuity, and they acknowledged it and observed it, and medled not with any alteration of it, or making any new determination. And that, as for the particular Day, they preached the old Day abrogated by Christ, and then as we have implyed heretofore (and shall again urge further hereafter) the first Day of the Weeke came, even by vertue of the determination of one in seven, in the roome of it im∣mediately; Besides what may be argued for Christs justification of it, when we come to handle that question against the Jewish Sab∣batarians. And this being of lesse importance then the determina∣tion of the Continuance and Frequency; God in His unsearcheable wisdome thought fit only to afford some designations of its obser∣vation, and His owning it as His in the New Testament, and not any peremptory command, like to that of the Decalogue. Of which also more hereafter.

* 1.471We proceed in our arguments. The next is this, [If the autho∣rity of determining to Christians the necessary sufficient chiefe Time for Religion, belong to the Church; Then it belongs to every parti∣cular congregationall Church to determine it unto its members; But it belongs not to every particular, congregationall Church, to determine it unto its members. Ergo, It belongs not to the Church

at all.] The Consequence hath been partly made good already. But we must repeate those things briefly, and bring them under one view together, and adde some other things to them for fuller con∣firmation. 1. The practise and observation of a necessary and suffi∣cient Time for Religion immediately concernes every particular Church, (even every particular conscience, as we have said) for Gods honour among them, and the benefiting of all their soules. 2 The Time must be determined, and that as necessary and suffi∣cient, that it may be so observed by that particular Church, and all its members. 3. It hath been already shewed the great uncer∣tainties that there are, about the determination of this Time, be∣longing to a Church Nationall or Vniversall, and the Possibilies of their erring either in the point of necessity or of sufficiency, through want of zeale, excesse of zeale, and want of prudence: In all these cases, what can be said, but that the authority must be de∣volved to each particular congregationall Church for its members; that so God may have His honour among them, though he hath it not aright among others; and their souls may be benefited, and their consciences not over-burthened, however it be in other Churches? 4. In case any particular Church be in a Paganish Country, con∣verted and gathered by meanes of some captive Christian, or the like; who yet is able to shew no authenticke proofe of any deter∣mination of the universall Church in this point, nor of any Nati∣onall Church, which this particular Church should be bound to, by vertue of their authority over it; It is of necessity that that par∣ticular Church determine the Time for it selfe and its members. 5. To this Day, as we toucht before, the universall Church hath not (nor scarce any Nationall Church, of late) made a cleare determination, (or declaration) of the Continuance, of the Day which is by practise every where weekely observed. How much, we say, of the Lords day, is to be kept holy and strictly for God and the soule? Yet this is necessary to be determined. Therefore the authority to determine it must needs be devolved to every par∣ticular Church, through the defect of the universall Churches determination of it, and so of Nationall, and Provinciall, or Di∣ocesan, or Classicall Churches. As also (as was argued formerly) in particular Churches default in like sort; to particular Persons for themselves, and their owne soules and consciences single.

6. Finally, the Scripture, upon our Adversaries suppositions, is undeniably (we thinke) for this: And so is the practise of the Christian Church. 1. The first certaine intimation we have in Scripture of the new Day observed by Christians for Religion, (though this also, some quarrell with, and question) is Act. 20.7. which was in a particular Church, at Troas; and our Adversa∣ries will not allow us to inferre from St. Pauls presence, and ob∣servation of it with them, that he instituted it there; and much lesse among all Churches. It was then (as they contend) the parti∣cular institution of that particular Church of Troas; and so the determination of the particular Day and Frequency (whatever was, or was not, of the Continuance) belonged to particular Churches. 2. Our Adversaries refuse also the intimation of 1 Cor. 16.2. (notwithstanding the mention of an Ordination, at least, about the Collection) that either to Corinth, or to the Churches of Galatia, the Apostle did institute or determine the first Day of the weeke to Religion. Yet it was observed then (as they doe not deny in their good moods, though they can find in their hearts to dispute against that place also; Therefore the institution and determination was made by those particular Churches, for the Day, and the Frequency at least. 3. The practise of the Chri∣stian Church will say the same too. For 300 yeeres after Christ, there was not (neither could there be till there was a Christian Emperour) any generall Councell. So that the universall Church determined it not, neither could it. Nor doe we read any Nationall or Provinciall Councell that seemes to determine it, till that of Laodicea, which was neer 300 yeeres after Christs resurrection; Whereas the Lords day was practised and observed by that name, and the name of the first Day of the weeke, in every age from the Apostles Times, as we shall shew hereafter. It must be then insti∣tuted and determined by some particular Churches, and imitated by others, and so came to be universally practised: Unlesse the Apostle instituted and determined it for all, (which our Adver∣saries admit not, and we have disproved in their sense,) or that God and Christ ordained it (whether immediately or mediately by the Apostles, it matters not greatly) and so certainly it was.

* 1.472For now to prove our Antecedent, [That it belongs: not to every particular congregationall Church to make this determination.]

1. It is not credible that all particular Churches, if the power were in themselves, would determine the same Continuance, nor the same Frequency, nor so much as the same particular Day. For to speake of the first, doe not our disputers now argue one while for Thursday to be as fit a Day, in memory of Christs Ascention, as the Lords day in memory of His Resurrection: Another while for Friday, in memory of His death? How would this then be, if they, or such as they, had the authority in their owne hand, (much, if not altogether) being the Ministers, and so at least the chiefe in authority in the particular Congregations? should we not be likely in a great City, as London, but specially in a Nation, or Kingdome, to have all the Dayes of the Weeke determined by one or other par∣ticular Church, namely one by one, and another by another, and so others by others? Againe, in such diversities of tempers, diffe∣rences of zeale, or worldlinesse; wanting a steady Rule (as we shall see) and so a ground of wisedome, would there not be greater dan∣ger of variety about the Frequency and Continuance? 2. In all Churches, that were neere one another, diversities of Dayes would breed great disturbance of one another, and the members of each from others, and hindrance also to trafficke, and journies, and all businesse; and in a word, introduce nothing but disorder and con∣fusion. Which yet would be more increased, by a diversity in re∣gard of the Frequency and Continuance, whereby those that ob∣served and were tied to more and oftener, would be reproacht by others as over-precise, and would be apt to grumble at their owne bondage; And they that observed and were tied to lesse and seldo∣mer, would be censured as prophane and carelesse of Religion; and perhaps would be in doubt of the sufficiency of their Churches determination; and so be apt to make a schisme in it, or from it. 3. If it were resolved once, that this authority did certainly be∣long to every particular Church, it would hardly be agreed among them unto whom it did belong. Whether to the Minister (or Ministers) alone, as some would thinke? Or to them and the Ruling Elders together, as others would say? Or to the whole people with them, that is, all the men growne, as others would maintaine? Or even taking in women also, as the Anabaptists doe, in matters of Church-government? And in this, the difficulty would be the greater; because (as we have urged before) the thing

concernes the consciences of every one exceedingly in a point of neces∣sary practise for Gods Honour, and their soules good; and neces∣sary freedome for their soules benefit, and necessary satisfaction for their consciences. We say, this concernes people as well as Mini∣sters or Elders, and women as well as men; and therefore all must have some share in the determination: So farre, as if it be not at all determined in any respect (as even for Continuance) they must determine it for themselves; And 2. If it be too burdensomely and unnecessarily, they may and must ease themselves of that burden; And 3. If it be unsufficiently, they must provide better for their consciences, and soules, and Gods Honour; And so in effect it would devolve to every particular person, for themselves single; which we have before disproved, as that which would infallibly fill the World and the Church with irreligion, disorder, and con∣fusion.

4. Place this authority where you will, or can, in a particular Church; Yet considering the small number of Ministers, and El∣ders, (take them together) in particular Churches; and the weak∣nesse, and corruption that even they are not free from, and specially the people are liable unto, suppose them as good as can be suppo∣sed: Upon how slender a pin doth Religion, Gods Honour, and the good of those soules depend, if so important a determina∣tion for Religion, be altogether trusted in their hands; specially ha∣ving no certaine Rule to make it by, as we shall see straight way?

5. Last of all, can it with any reason be imagined, That the Church of Troas, or that of Corinth, or those of Galatia, (all founded by Saint Paul, unlesse that of Troas were by any other Apostle) would have offered to have made so important a deter∣mination, without the Apostle, or some other of the Apostles? For what least matter can be produced, that any particular Church in those Dayes did ordaine by their owne authority? And much lesse then, would they have medled with this. Neither can it be supposed (as was noted before) that the Apostles preaching the Abrogation of the old Jewish Day, the Saturday-Sabbath, (and as our Adversaries imagine also, the cessation of the whole fourth Commandement in regard of the words of it) would not have de∣termined, to the Churches where they preached these things, or at least with them, this great matter which must of necessity be ob∣served,

and so determined, for the honour of God, and the good of every Christian soule; namely, a new proportion of Continuance and Frequencie for the chiefe Time to Religion, and a new Day for it. Yet we shewed in a former Argument, both by evident reason, and our Adversaries assertions, that the Apostles did not meddle to make any of those Determinations any where. Therefore we suppose it to be fully cleare, that the Particular Churches did not make those Determinations to themselves, neither had they autho∣rity so to doe. And so no Church had, or hath. But it ever be∣longed to God, and was by Him done for all succeeding generati∣ons of His Church in the fourth Commandement, for the Conti∣nuance of a whole Day, and the Frequencie of one in seven: And by vertue of this, and other intimations in the New Testament, for the Lords-day, the first Day of the Weeke, to be the par∣ticular Day.

And so we have, as we are perswaded,* 1.473 sufficiently and clearely refuted the supposed authority of the Church, and of all men [about the Determination of this chiefe solemne Time, necessary and suffi∣cient for the chiefe Time of Religion, unto all Men and Christians:] that is, in point of Authority properly. But we conceive, all will be much more strengthened, which we have argued, by the addi∣tion of another generall Argument, against any mans, or number of mens determinations of it, even the Churches, whether in times of the old Patriarks before Moses, or the Christian Church of the New Testament; and that is in point of Wisdome: As having no Rule, whereby possibly to guide themselves steadily in the making of this determination of the chiefe Time necessary and sufficient. For, whatsoever we take into consideration, that may seem to make towards a Rule; will and doth render it more perplexe; Either calling for so much, as men will never be willing to grant neces∣sary; or leaving them altogether uncertaine, whether that they would pitch upon, were sufficient, both in reference to the whole proportion of the chiefe Time; as also the distribution of that pro∣portion, whatever it be, between the Continuance and Frequencie, save only in case they would pitch upon a whole Dayes continu∣ance, to which Nature inclines very much, as we have intimated before, and must againe further urge.) Thus we reason:

[If there be in Men no sufficiencie of wisdome to make this Deter∣mination

of the necessary sufficient chiefe solemne Time for Religion to themselves and others; Then this Determination belongs not to Men. But there is in Men no sufficiencie of wisdome to make this Determination. Ergo, It belongs not to Men.] The Consequence needs no great labour to prove it. God is too wise, too jealous of His own Honour, too full of love to His peoples soules, to leave such a matter as this is so important to Religion, to be determined by such as have not a sufficiencie of wisedome for it.

* 1.474 The Antecedent is further proved in this manner. [If there be no Rule whereby Men may guide them steadily, about the Propor∣tion necessary and sufficient for the chiefe solemne Time for Religion, or the distribution of that proportion between the Continuance and Frequencie, (except only for a whole Dayes continuance, which is refused) Then they can have no sufficiencie of wisdome to make this Determination. But there is no Rule, whereby Men may guide themselves steadily about the Proportion necessary and sufficient, or the distribution of it, except, &c. Ergo, Men can have no suffici∣encie of wisedome to make this Determination.] The Consequence againe is evident enough. For what is wisedome, but to doe a thing steadily by a sufficient rule? Whatsoever then is done without a sufficient rule, cannot be said to be done wisely, whatever other commendation may be given to it. Neither doth the Exception in∣terposed weaken the Consequence, because (as is exprest) the Con∣tinuance of a whole Day is refused, and so refused by all the Ad∣versaries, as that this is the maine and originall quarrell that hath bred all the rest: and therefore that cannot be pretended by them on their part, as possible to be determined by any rule of wisedome: Though we, for our parts, may (and must) enforce it so, as most apparently wise, and by the perfectest rule of Nature and Reason; against which there is no just gainsaying, unlesse God himselfe did utterly reject it: And they that say He hath, have then (we say) no rule of wisedome to goe by. For our Antecedent in this, and in the whole, will be abundantly cleared by a serious considering whatsoever may be pretended, either generally or particularly, in whole or in part, to be a rule in these cases. Generally there can be no rule, but either, 1. The Law and Light of Nature; Or, 2. some generall expressions of Scripture: We say, some generall ex∣pressions of Scripture; For all the particular determinations there

mentioned, are expresly disputed against by the Adversaries, as no necessary obligations or rules to Christians. Again, for particular rules, totall or partiall, There are none proper to this Question, but one of these four Considerations. 1. The Nature of the Object of Worship, and the primary end of all Religious Time determined or observed; Namely God, whose nature is unquestionably infinite. 2. The nature of the prime Subject of Worship, and the secondary end of all Religious Time determined or observed; namely, the Soule of Man, which in the duration of it is ordained to be infinite, and in the necessities of it toward the provision for Eternity, is next to Infinite. 3. The nature of the Duties of Worship, in which, that is, in the variety of some or other of them, all Religious Time determined is to be imployed: whose nature will appeare to be generally (except in one case or two) indefinite. 4. The nature of the secondary Subject, and usuall and certaine Impediment of Re∣ligious Worship, (that it cannot have all Time allotted to it) name∣ly, the body, and bodily and worldly businesses; which allow not, we say, all Time to be devoted to Religion and Solemn Worship: but call for a share of Time from every man, both for Continuance and Frequencie, all his life long. The nature of which businesses will appeare to be, 1. Sutable to corrupted Nature. 2. Exceeding various, numerous, and uncertaine; and capable also of taking up all the Time of life, if they might be suffered. 3. At the best but secondary and inferior businesses. And these foure Considerations were all the rules, that Adam, or any of the old Patriarks could have to look to, toward the making of this Determination of the necessary and sufficient chiefe Time for Religion; if it had been (as is supposed by our Disputers) left to them to make for themselves and others. And they are all also that the Christian Church can well pretend to, supposing the Determination left to them. Only to gratifie our Disputers, who seem often to fancy, as though the Proportion the Jewes observed, (or rather, we say, which God de∣termined to them) of one Day in seven, may serve for some kind of rule to estimate this necessary and sufficient Time by; Though by no means they will yield that particular proportion (and distri∣bution) to be necessary and sufficient now; For that were to yield, in effect, the whole Cause: We will (we say, to gratifie them) take this also into consideration. And so with the best skill we have,

examine and set before our Readers all these five, severally and di∣stinctly, according both to the Law and Light of Nature, and ge∣nerall expressions of Scripture: And see what will come of it; And whether, after all, men will not fall short of a sufficient Rule to make this Determination wisely by, if it were left to them.

* 1.4751. We begin (and worthily) with the Consideration of the Nature of GOD, the sole object of Worship, and primary end of all Religious Time; to whose Honour all Solemne Time, and so this chiefe Time, and all Worship tendred in it, is to be observed. Now we say, The Nature of GOD, (whether we heare Scripture speak, er even Naturall Reason) is unquestionably infinite: And so it can∣not be possible to make a definite determination of any Time pro∣portionable to that. If you ask, What Time is necessary for the Honour of GOD in it selfe considered? The answer can be no o∣ther then, All Time is necessary. Or againe, If you ask, What Time is sufficient for the Honour of GOD? The answer will still be, Lesse then all Time cannot be sufficient. [Who can declare the mighty acts of the Lord? who can shew forth all His praise? saith the holy Psalmist, Psal. 106.2. [Thy glorious Name is exalted above all blessing and praise] say the holy Levites, Nehem. 9.5. who after∣ward, in the same confession, remarkably, blesse Him, as for a sin∣gular favour, for making known to them His holy Sabbaths, (the chiefe solemne Time of praising Him) v. 16. Here then is nothing to proportion out only a parcell of our Time for Religion, and leave the rest for other purposes; to scanty God, as if He were not wor∣thy of all our Time, and afford the world, and worldly businesses, what is not allotted to Him. The question is not here, whether a man may not imploy some Time upon worldly businesses, by Gods allowance? For we are far enough from denying that. But whe∣ther the majesty, glory and honour of the eternall God, the Lord of us and all our Time, in and by it selfe considered, can afford to spare any Time from His attendance? and specially which way it can be possible, that the thoughts of His incomprehensible Excel∣lencie and Glory, should direct us to share Time between His im∣mediate service, and worldly matters? The holy Angels in heaven keep an eternall Sabbath, without intermission, interruption or end. We shall doe so too hereafter with them, if we rightly and faith∣fully serve Him upon earth. And without all controversie, such an

eternall Sabbath, swallowing up all Time, is not over-sufficient to give attendance upon Him and His praises. Nor could be sufficient, if any thing could be added to it. That then all our Time is not so taken up with His immediate worship, even upon Earth; no reason can be sufficient, but His own will, declared to be otherwise then to require the whole from us. His will alone is that which abates of the necessity of any one minute or moment of Time in our whole lives, from our particular attendance upon Him: and that makes any jote lesse then all, to be in His acceptation sufficient. His will then we must seek further after, in some of the other Considerati∣ons. For here we are undeniably at a losse; and can make nothing of our thoughts towards a Determination.

2. Take we a view then, in the next place,* 1.476 of the nature of the Soule, the prime subject of Worship, and secondary end of all Re∣ligious Time; for whose benefit properly it is to be imployed. And this, we say, both Scripture chiefly, and Nature also, (at least not reasonably contradicting) proclaime to be infinite in duration, ap∣pointed to an Eternity of happinesse, or misery: and its necessities to secure this happinesse, and avoid this misery, (considering what corruption it hath) are next to infinite. Which way then can that which is infinite (or next to infinite) afford a direction to judge any proportion definite to be sufficient for it? Or measure so much as necessary, and leave any out, of all the Time that any Soule hath in this life? And if the inevitable necessities of Nature for eating, drinking, and sleeping, &c. be pleaded: yet we doubt not, whe∣ther the Soule would not, or should not, grudge even at these, as endangering to hinder that which is of more importance than meat, or drinke, or sleepe, or even than the bodily life and subsistence it selfe. Not that we imagine or dreame, that God hath not allowed (even by the light of Nature, and much more by Scripture) suffi∣cient Times for all these bodily necessities. But yet we know, that both God sometimes commands to fast, and forbeare all meat and drinke for a space, and so to watch even whole nights, for the good of Soules, our own specially, but also even of others: As like∣wise, that when a Soule growes extraordinarily sollicitous of its own salvation, (and sometimes even of others) It cannot afford to eat or drinke, it cannot sleep, ready sometimes even to starve it selfe, or kill it selfe with over-watching; but that it is forced up doe o∣therwise

even by Gods command, urged upon them by friends, and the feare of prejudicing their very salvation, if they should be causes of their own death. And moreover, it is usuall with many Christians to think much and repine at all the Time, wherein they are not spiritually imployed for their soules; even though they cannot deny, but God hath not only allowed, but even commanded them to imploy houres, and dayes, many and many, upon worldly busi∣nesses: which command and allowance of His, is the only thing that satisfies them; or else they could never, so far forth as they think of their soules, be willing to allow any Time at all to any other thing. And therefore there is no manner of help from hence for any share∣ing of Time, between the soul, and worldly occasions. The rather, because a soul awakened with sence of its own good, becomes ap∣prehensive, 1. That there are yet manifold things in Religion, which are greatly necessary for it to know, what ever knowledge it hath already attained to; and these call for a great deale of Time to learne them; 2. And how forgetfull they are from Time to Time of the things they have learned; and that calls also for much Time to preserve them in memory, and recover any they have lost; 3. Withall the faintnesse of their godly affection; 4. And the strength of their corruptions; which require still much and often Time to strengthen the one, and combate, and mortifie the other; 5. And finally, their being assaulted daily and hourely with temp∣tations and afflictions, and their peace and comfort further wasted by sins and corruptions; which makes them stand in need of Time: Yet more, to regaine that peace and comfort when it is gone or wasted; and to enjoy spirituall refreshings in the bosome of Gods love. All this together cannot but make a soul think no measure of Time, lesse then all, necessary and sufficient, for attendance upon Him, whom it is bound to love with its whole self, mind, heart, strength: and so to worke upon it self, that it may love Him, and be sure of His love: And when it hath once attained to this love of Him above all other things, and to an assurance of His love to it, it cannot but still think, all Time is little enough, and too little, to serve Him in thankfulnesse for His love: and to enjoy His love, and its own happinesse in attendance upon Him, and converse with Him. It must then again be Gods will, declared, that men should spend their Time in this world, otherwise then wholly upon the

immediate care of their soules in His immediate service, that must discharge any proportion at all from being necessary to the soules good;* 1.477 and so His promise of blessing upon some proportions of Time orderly observed for the chiefe Time (together with other Times to be redeemed as they can) that makes any proportion to be suf∣ficient for the chiefe Time. But for this we must still seek further: For we have yet met with no manner of intimation of Gods will how to regulate or determine our proportions.

3. To come then to the third consideration, that is,* 1.478 of the nature of the duties of Worship, in the varieties of which (of some or other of them) the chiefe Time we are discoursing about, is to be imployed. And they are all (except the Sacraments) apparantly indefinite, and so still uncapable to direct to a definite determina∣tion of Time necessary and sufficient to be allotted to them, either for Continuance or Frequency. Indeed the Sacrament of Baptisme, is, in it self, soon dispatched; and in the nature of it, not to be re∣iterated to the same person. And the Lords Supper also is soon dispatcht, by each particular Communicant. But then it (as well as any of the other duties of Prayer, Preaching, Reading the Word, Praises, Singing, Meditations, Conferences, Catechisings,) is ca∣pable of a Daily Frequency. And all those may be reiterated oft∣ner, even every new minute, after an interruption; and that every Day of ones life. We meane, the nature of them admits it possible, and no way forbids it. Again, they may be prolonged, any of all these, and much more divers (or all) of them one after another, divers houres, even a whole Day unquestionably: and any one of them a whole life together, if the bodily spirits could hold out so long, and no necessary interruption did call off. On the other side, they may any of them be suddenly dispatched. If a man did preach but halfe a quarter of an houre, or a minute (as Peters Sermon re∣lated Act. 10. exceeded not a minute, or very little, when the fall∣ing of the Holy Ghost on all them that heard the Word, made an in∣terruption, proclaiming withall a sufficiency of acceptation and blessing, for that Time, of his speaking and their hearing;) it might be a true service of God, acceptable to Him, and profitable to souls: And so the reading of a verse, or sentence of the Scripture; Or the singing of a verse or line: Or the praying▪ as long only, as the Publicans [God be mercifull to me a sinner.] And so a word or

two of conference: and a very speedy thought of meditation. Any of all this might and would (if want of affection to the duties, were not the shortner of them) be pleasing to God, and beneficiall to soules, in its degree. There is nothing then (on no hand) in the nature of the duties of Worship, that can possibly be a rule to say, [Such a proportion of Time is certainly necessary, and such a pro∣portion is certainly sufficient: Or the distribution must be so and so, to so much Continuance and no lesse, and so much Frequency and no seldomer.] Neither can we run back to the considerations of Gods honour, or the soules good, to measure these by. For they have al∣ready refused any absolute direction. But still some other thing must estimate, or helpe to estimate the due proportions of Time for the severalls of these. And againe, only the will of God, some other way declared, is that which must teach us to conclude, that for the chiefe Time to be imployed in them, any of them, or at least all of them together have been sufficiently prolonged in a just Con∣tinuance, on any Day; or sufficiently frequently reiterated: As also, that all of them, or some of them, are necessary to be so long con∣tinued together, or necessary to be so often reiterated, nothing can justly determine, but the expresse will of God; which yet we are to proceed in the search of, as being hitherto never a whit neerer the finding of it, then we were, when we begun to inquire after it.

* 1.4794. And now we are arrived at our last Consideration (specially for the world before Moses.) The nature of the body, and world∣ly businesse, The body being the secondary subject of religious Worship, joyning with the soule in some sort in all solemne Wor∣ship, of which we now discourse. And yet it, and specially world∣ly businesses are certaine impediments of Worship, denying at least, [That all Time should be solemnly allotted to it, or spent in it: And so call for, and challenge a share and proportion of all mens Time, both for Continuance and Frequency.] But here also, we are not like to find any better helpe toward the dividing of our Times be∣tweene God and the World, the soule and the body, then before; and that in the three regards forenoted. 1. The businesses of the body, and of the World, doe greatly border upon corrupted Nature; and so to looke at them chiefely to discover a Rule to proportion our Times, is to be sure to be misled. For the issue will undoubted∣ly be, that the proportions for the body and the world, will be ta∣ken

too largely, and too slender pittances left for God and the soul: As is more then apparant in many, who, though their consciences cannot deny the fourth Commandement to concerne them and theirs, even for a whole Day in a weeke; yet doe not, nor cannot afford God and their soules halfe the Day, because their minds are so set upon pampering their bellies, and giving way to their lazi∣nesse, by lying longer in bed that morning then all the weeke be∣sides, and going sooner to bed that night then any other, besides sleeping, sometimes in the very Day time (not to say, in the very Church, and at the solemne service of God;) also finding sundry pretended necessities, of this, or that worldly businesse for them∣selves and theirs: And much more is this evident in those, who have learned the confidence to deny the Commandement for one whole Day of seven, and only pretend to acknowledge (with our disputers) a sufficient Time that God must have. But there is so much correspondency and sutablenesse betweene their bodily or worldly occasions, and their carnall corruptions, that they make a shift to shuffle God and their soules off with a very leane and thinne allowance of Time, sufficient indeed for nothing, but to render them the more inexcusable, that making shew of acknowledging a suf∣ficient Time to be necessary to Religion, they allot such a miserable insufficient parcell to it. And there is no reason to expect it will be any better ordered, while mens corrupted nature hath no better counsellours, then the body and worldly occasions, (under the name of necessities) to helpe to divide and distribute the proportions of His Time for Religion. 2. This the rather, because the businesses of the body, and of the world towards the bodily life, are so nu∣merous and various, and uncertaine, running round throughout the whole yeere (as is said of a husband-mans worke, that it is never done; and so it is with all worldly businesses in one regard or o∣ther) and capable also of ingrossing the whole of every day; which is most apparant in servants, and those that spend their Times chief∣ly at the pleasures of other men: So that there is no possibility of concluding before hand, with respect to worldly businesses, [I may certainly spare for Religion so many Dayes of a yeere, or of a moneth or weeke, or so many houres of a weeke, or Day; because I shall have nothing to doe about worldly affaires, but may be free to attend on God.] We say, this can never be said in reference to

all mankind, (of whom our dispute now is) and so we should have most wild determinations, if men take their aimes, only, or chief∣ly from the considerations of bodily and worldly businesses, in the proportioning a necessary and sufficient chiefe Time for God and the soule. 3. For also, at the best, the bodily and worldly occa∣sions are but secondary and inferiour matters, farre beneath in worth, not only the Honour of God but the good of soules. And it cannot be fit, or agreable to wisdome, that inferiour matters should give a Rule to superiour; or be a measure to them, that is, for the maine and chiefe part of our Time. It is true indeed, That Gods gracious indulgence to mans bodily life, and outward com∣forts, doth allow interruptions in some reserved cases from His so∣lemnest services, and so from His owne most solemne determined Times, as we have often said. But without such indulgence prin∣ted in Nature, or exprest in His Word, no conscience might, no good conscience would dare so to interrupt His Times and servi∣ces. Much lesse then, without His indulgence, may any conscience conclude, and determine, [That such bodily and worldly businesse as fals within the compasse of every mans calling, may be allowed to be the divider, and the distributer of the chiefe Time of all men, and so God and the soules of men have no other allowance for the chiefe Time to Religion, then what those worldly considerations shall allot.] This thought about Gods indulgence is a most weighty and most necessary consideration in this dispute. But it doth not seeme to be at all taken into consideration by our disputers in this question. We shall therefore anon make a distinct argument of it, that we may be sure, they, and all Readers that will take the paines to view those discourses, shall not be able to misse it, or passe it sleightly over: But we must first make up this Argument, and another in the meane Time. We say then, that by all this discourse, of the Na∣ture of God, the Nature of the Soule, the Nature of the Duties of Worship, the Nature of the Body, and worldly occasions: Take any of them single and apart, or joyne any of them or all of them toge∣ther in the consultation; and we are as farre as can be from any guesse how to proportion the Time, betweene Religion and other matters; except that we ought undoubtedly to say; (if we have nothing but these to direct us) [That to Gods honour, and the souls benefit, the farre greater proportion of Time is necessary, and that it

cannot be sufficient to let the world possesse the largest share.] And if this be true; (as we cannot see how it can possibly be denyed, and we shall yet further confirme it in a following argument;) our Adversaries have made a goodly purchsse, by disputing the abrogation of the fourth Commandement for one Day in seven: In as much as in stead of their pretended Christian liberty not to be tyed to such a proportion; all other rules call for twise, thrise, as much; and rather for six Dayes of seven, and leave but one for worldly businesses. And if they shall object,* 1.480 that mens bodily lives could not be preserved with so little a proportion for worldly businesses and trades. We Answer (set aside the Wisdome of God,* 1.481 and His allowance of six Dayes Worke, in the fourth Commandement) it is not possible for any man living, or any number of men, to assigne certainly, how much Time is to be spent in worldly businesses for the preservation of mankind in a bodily life. If there were that simplicity of Diet, of Apparell, of Buildings & all other things, that there was in the first Ages of the world, and is yet in some Countries (though our pride and curiosity call them Barbarous for it,) cer∣tainly a great deale lesse Time would serve then now doth, for worldly matters. And though, as the constitution of the world now is, we are far from blaming such Trades and Manufacturers, or the using of them, as sinnes, because specially we beleeve God to have allowed six Dayes in a Week, mainly for worldly businesse according to the fourth Commandement: Yet we say still, that if this allowance were not, we see not any warrant, to imploy man∣kind so much in these businesses (which, as we said, have been spa∣red of old, and are spared in other places at this Day,) to so noto∣rious prejudice and undervaluing of God and His honour, and the good of soules. And so still we are altogether at a lesse for a rule of wisdome, how to determine, our necessary and sufficient chiefe Solemne Time for Religion. And therefore this determination could not be, nor was ever left to man, to Adam, or the Partriarkes before Moses (Much losse to the Gentiles and Heathen for them∣selves and theirs,) nor yet to the Church of the New Testament;* 1.482 But remained ever in Gods hand, which is the thing to be proved.

But we must not forget our fifth Consideration mentioned in re∣ference to the Christian Church: That our Adversaries, in their best moodes, when they say, The Church must not offend in excesse

or defect; not render the yoke of Christians too heavy by appointing too much, nor slight, or seeme to slight the service of God, and render it contemptible by appointing too little; They seeme to fancy, that the proportion of one Day of seven. (though by no meanes necessary to be perpetuated) may be a convenient direction, that thereabouts it should be among Christians; and accordingly in the Christian Church, ever one Day in a week hath been observed, which with the addition of Holy dayes more rarely appointed, they count a sufficient Time for Religion, equall, if not superiour to the Time that God had from the Jewes under the Old Testament.

Now to this, we have divers things to say, though we will not offer to follow their extravagancies in and out (step by step) in this dispute, but onely shew somewhat the insufficiency and absurdity of this pretence.

* 1.483We say then 1. That for other Holy dayes, besides the weekely Solemne day, they come not properly into this dispute, about the ordinary chiefe Time for Religion. They are 1. Extraordinary Dayes, of which kind the Jewes also had some of Gods appointing, and some of their own, more then many Christian Churches have, though not so many as some others. Also 2. These are taken up without any such rule, as may either urge the conscience to judge them necessary; or conclude them together to be sufficient. There∣fore 3. Also herein the Christian Churches greatly differ, which as we have argued before, must not be in the proportions of the chiefe solemne Time necessary and sufficient for all Christians. Likewise 4. No Church Reformed, that hath retained Holy dayes, hath spoken fully and clearely about the Continuance of them, and how necessarily they are to be observed to Religion, and imployed wholly in Religious duties or not. And so they come not proper∣ly into this dispute about the necessary chiefe Time for Religion.

2. Leaving these out, and considering the weekely solemne pro∣portion, it was of old determined to the Jewes in the fourth Com∣mandement: One whole Day of seven. Both which (as well as the particular seventh Day, the Saturday Sabbath, which they pin to the Commandement: But we shal shew their errour in it hereafter,) our Adversaries make to be now abrogated by Christ, that is, both the number, one Day of seven, and the Continuance, one whole Day. Of both these, we must now argue the case with them; how up∣on

the supposition of Gods making these void, they can finde out a rule for the Christian Church to make a determination of the chiefe Time for Religion, for Frequency and Continuance.

And first we must discourse of the Frequency,* 1.484 the number of one Day in seven, which is from Christs Time to this Day, obser∣ved and perpetuated among all Christians, by all confession. Some kept (as is said) more Dayes, but all kept the Lords day, the first Day of the Week; and so one Day in seven. Now the perpetu∣ating of this number of one Day in seven, we say is by Gods deter∣mination of the fourth Commandement still in force. They say, only by the Churches Authority, freely taking it up again, after it was made void. But against this we argue, That the Church having in their opinion, authority to chuse another number, more Fre∣quent one of 6. or 5. or more rare (though sometimes they deny this,) as one of 8. or 10. It cannot by any just reason be justified or excused in determining again one Day of seven, nor can any rule of wisedome plead for the observing of that number, if cast by, by God. But rather all things are against it, proclaiming, that that number of all other was the most unfit to be taken up again by the Christian Church, when as God had rejected it, upon so great an occasion as the Death of Christ, His Son, and our Saviour. And for this we have divers particular reasons.

1. What is this but expresly to crosse the Wisdom of god?* 1.485 who by His abrogation of this number, from being any more obligato∣ry, hath manifested His dislike of the number, (whether as too often, or too seldom, or as typicall, or for what ever other reason can be imagined or surmised;) The Church having power and authority to chuse another number, there being still to be a revolution of Dayes for Religion, What could be more absurd, then to chuse again this rejected disliked number?

2.* 1.486 What can be alledged for the reassuming of the number of one Day in seven, and rejecting the particular seventh Day, if they were both alike Ceremoniall and Typicall, & so abrogated by Christs Death? Or may not the particular Day be reassumed again, or any of other Iewish Ceremonies, Circumcision, Sacrifices, difference of meat, as well as this number of one in seven? If this number be in∣cluded within the reach of Gal. 4. Rom. 14. Col. 2. which lay levell the Judaicall dayes; How can it be retained, without contradicting

those Texts? Or may not all the rest of the weak and beggerly elements and rudiments of the world be reassumed and maintained as well as this? If this be one of them? Is this the liberty Christs death hath purchased, to give His Church leave to continue those Ordinances (any one of them) for so many hundred yeeres, which He hath disanulled? and to continue them to the same purpose for which they were of old, (as this to be the number for the chiefe Time necessary and sufficient for all Christians) when they had choice enough besides? To bind Christians to that number again, by vertue of their Authority left them, to settle the waight of the Law of Nature, and continuing Morality of the fourth Com∣mandement for a necessary and sufficient Time, when God and Christ had set them loose and free from it? For our parts, we can thinke no otherwise, but that this number is unlawfull to be ob∣served for the chiefe Time, if God have disanulled it; and that the Christian Church had sinned in all Ages, in determining or obser∣ving it. Which because we cannot believe, we doubt not but they believed themselves still bound to it by vertue of the fourth Com∣mandement, and not of any new determination of the Church at any time; and so we believe our selves, and all Christians still to be.

* 1.4873. The retaining or reassuming of this number hath apparently done hurt, by giving scandall to the Sabbatarians, pleading for the particular Jewish day to be still to be observed, as well as the num∣ber of one Day in seven. Also by giving scandall to us, (whom our Adversaries also, in courtesie, nick-name Sabbatarians) mis∣leading us into superstition, if we be mis-led, as they say we are, for urging the observation of this number, (and of the whole Day withall, as a Sabbath) by vertue of the fourth Commandement still in force; and so as necessary to Religion by Gods command: Which neither the Saturday-Sabbatarians, nor we much lesse, could ever have dreamed of, or have pretended any thing for, no more then for the Jewish new moones, or other festivals, if the number had been altered to one Day of sixe, or of eight. How easily had this great and multiplied scandall been prevented? and how necessarily, upon the foregoing Reasons specially? Whereas grant the fourth Commandement perpetuall for one Day of seven, upon just grounds; and though the Saturday-Sabbatarians stumble then at the particular Day, yet we doubt not but to remove that suf∣ficiently;

and God hath done it in His Word, as we shall shew: though still some will stumble at most plaine truths. But this the Church should prevent in her determinations; and is most justly blamed for not doing, upon the supposition that It might. For further—

4. If the Church had power to take one Day of sixe,* 1.488 or one Day of five, and determine that number in a Revolution for the chiefe solemne Time: Where hath been the ••eale of the Christian Church all this while, ever since our Saviours time, that they have never pitcht upon such a determination, as might have been remarkably advantagious in a yeere, and much more in a life, for the good of Soules, and so for the honour of God? Which had also taken a∣way and prevented quite all the forementioned inconveniencies. Could never any Generall Councell, or Nationall Church bethinke themselves of this? But they must cling still to that most incon∣venient and scandalous number?

5. If it be said, It was to comply somewhat with the Jewes,* 1.489 that this number of one Day in seven was still retained. We answer, 1. That somewhat was nothing, since the particular Day was cast off, which the Jews still hold to, and blame as much the neglect of, as they could or would for altering the number. 2. Rather this is also a scandall to the Jewes, that we Christians keep the number still, and reject the particular Day; which though it be not of importance unto those that know they have the will of God for keeping that, and rejecting this:* 1.490 yet it falls heavy upon those who unnecessarily scandalize even the Jewes, by retaining this number of one Day in seven, and rejecting that particular Day; while yet they say, they were both together in the fourth Commandement, and are both now together abrogated, as are all the words of the fourth Commandement; and yet in the mean time, It, as well as any of the other ten, is written upon Church-walls, and read, and taught to children, and ignorants, even the very words of it. 3. If this number of one Day in seven had been a while retai∣ned for the Jewes sake, yet it ought to have ceased long since. The old particular Day was retained a while, at least in publike, among the Jewes; and so were the forbearance of things strangled, and blood, (even ordained so) and Circumcision it selfe, and Sacri∣fices were practised a while; But after a while, all left; and by

Divines called not only dead, but deadly. So by the same reason, after a while, a new number ought to have been taken up by the Christian Church, as is apparant a new particular Day was, even in full opposition to Judaisme; as upon this ground the Councell of Laodicea anathematises those that should keep the old Jewish Day. So should it have been for the number, if it, as well as the other, had been meerly Judaicall, and both together cashiered by God. Let it be considered.

6. But we have yet one thing more to urge: [That looking to the number of old determined to the Jewes,* 1.491 if it be now made voyd, can afford the Christian Church no direction at all towards the set∣ling of a new number.] For as much as, 1. there is no Argument sufficient to convince or satisfie a Conscience, whether that num∣ber was rejected by God, as too often a revolution, or too seldome. Themselves, in their Disputes, discourse ambiguously of it, and with their argumentations contradict themselves, (as it is usuall for Errours to doe.) One while they say, [The number may be oftener, but it may not be seldomer.] Another while they urge, [That it is a part of our Christian libertie, not to be tied to that num∣ber of seven.] But these destroy one another: For if we ought to have an oftener number, (as they also plead sometimes, because we are more beholden to God, then the Jewes were, and freed from many other burdensome Ceremonies) where then is our Christian liberty? Are we not, in the particular, in more straights then the Jewes? And by the Churches tying us againe (as they say it hath) to the number of one in seven. Is not our Christian libertie infrin∣ged, it being libertie not to be tyed to that number? Unlesse they will say, It is libertie not to be tyed by Gods expresse commande∣ment of that number, and yet libertie still to be tyed by the Chur∣ches command, who hath authoritie from God to determine the Moralitie of the fourth Commandement, and lay the strength e∣ven of the Law of Nature upon us for the number, which is to make it as necessary as ever. Contrarily, if it be Christian libertie, not to be tyed to this number, then we ought not to be tyed to a more frequent number, nor yet to the same number a∣gaine, as we are. Some of these things we had before in a former Argument: But the nature of the thing in question did in a sort necessitate a repetition. Else we do not delight to burthen the

Readers with the same Notions againe. 2. But suppose it were clearly certaine, on which hand the scale should now weigh, to a number more frequent, upon the reason of our greater obligation to God, and greater meanes of grace to improve the Times to better purpose then they, (which our disputers also discourse by fits) or to a number lesse frequent, upon the reason of Christian Liberty: Yet now is there no rule to satisfie a doubting conscience, or convince a disputer, (though no wrangler) how neer to the number of one in seven, the number should be kept and setled. For if it be one of three, or foure: Or even three, or foure, or five of seven; still here is the more for God and the soul. And if it be but one of ten, of twenty, of thirty, or a hundred, here is the more liberty; (such as it is, for we are not willing to call it Christian.) In a word, the seldomest number will hardly be proved necessary to those that offer to dispute the contrary: Or if it may, yet will it be as farre from appearing sufficient to a zealous or doubtfull mind: nor indeed any number, how frequent so ever, that can be determined, can by any argument be demonstrated to be sufficient to such a conscience. Or if it be, then again, on the other side, it will be more impossible to prove it necessary to an unwilling or worldly mind. Either way, both wayes, we are all altogether upon uncertainties; and so this old number of one Day in seven, determined to the Iewes, can stand us in no stead at all, toward the determination of the number for the chiefe Time now.

2. But we shall also be as much at a losse, if not more,* 1.492 about the Continuance, In which we disagree most, and is (as we have oft intimated) the mainest thing in dispute which we plead for, and they most oppose. But if they come not home to us, and to the fourth Commandement for a whole Day, they will be farther to seeke for a Rule to direct them and us in this determination then in the former. To which purpose;

1. We observe,* 1.493 that our disputers in this point of the Con∣tinuance (that is most of them) doe not so much as offer to expresse, how neer we Christians must necessarily, and may sufficiently, come to a whole Dayes Continuance, which was determined to the Jews, and by them observed, when they made any conscience of the Com∣mandement. Only they sometimes vouchsafe to grant, [That they doe not sinne who observe the whole Day for Religion, rather that

they do well and commendable] And now and then they even say, [They doe best who so observe it.] But they will not yeeld that it must necessarily be so observed, (for this were to yeeld all) [That they say, is superstition to thinke, and judaizing, and tyranny to urge others unto.]

* 1.4942. Therefore we make bold to u••ge them, to tell us at last, what Continuance of Time, on the Lords day is certainly necessary, and certainly sufficient: To convince the unwilling, to whom a ve∣ry little while together is irkesome and tedious; and to satisfie the godly, who may be apt to thinke, lesse then the whole Day too lit∣tle? And that for all the pretence of Christian liberty, the re∣spect to Gods Honour, and their owne souls good, (which undoub∣tedly concerne Christians as much, at least as the Jewes) The Con∣tinuance of a whole Day should have been kept, as well as the number of one Day in Seven. Let them venture upon any propor∣tion of Continuance that they will, or can, and what can the exam∣ple of a whole Day in the fourth Commandement direct them to, If they refuse a whole Day? Will they leave out, an houre at night, and as much in the morning? Or only at night? Or two houres? Or halfe an houre? How will they argue so much as they deter∣mine to be necessary, and not the rest which they leave out? Or how will they prove so much sufficient; and yet not to be more then necessary? Both wayes they will be tossed from post to pil∣lar, or betweene two rockes, either of which will suffice to split this assertion, whensoever they lanch it forth.

* 1.4953. Nor will they be able to helpe themselves, if we should grant them what we never must, because we have proved the con∣trary as of necessity to Religion, [That the Continuance of this chiefe Time is only to be extended to the publike Worship.] And that if it be wisely determined for them, It is well enough determined for the chiefe Time of Religion. For even upon this supposition, take but the two houres (that the author of Sunday no Sabbath vouchsafes to name as the just allowance) or any other proportion more or lesse; And they shall never be able to avoyd dashing ei∣ther against the Scylla, of the unwilling, [That so much is not neces∣sary] or against the charitie of the zealous, [That so much is not sufficient.] And whatsoever they would put forth to save them∣selves from the one, will thrust them on the other. What necessity

(will the one say) of so much Prayers, or Reading, or Singing, or so long Sermon? Specially when mens minds are upon the World, businesses or sports, which would detaine them or call them off from the publike, How shall such be convinced, that such a pro∣portion is necessary? Here it must be remembred, that there is no helpe to be had, from any pretence of the Churches authority to command the proportion, for that we have already abundantly confuted. But we are now, upon the point of wisdome, by what Rule to make the necessary proportion, of which we say, there is none, nor can there be, to such as refuse a whole Day. Or if there should be somewhat imagined, yet then come the other, and they pleade. [What sufficiencie in so sudden or short a dispatch of the whole?] Specially since there is no Time determined wherein our soules can have liberty, (being servants, or men of businesse) af∣ter the publike? Is not God worthy of more Time then thus? Are our soules of so little regard, that such a pittance once in a week should suffice them? Here againe the Churches authority cannot be pretended: But we are upon a Rule of wisdome, which is no where to be found, no not for the publike; if there be no more Time to be determined, but the publike Time only. We foresee an objection concerning this, which we shall meet with anon in a place no lesse fit.

4. But this difficulty about the Continuance,* 1.496 will be much more encreased, when we tell our disputers againe, [That the Continuance of our chiefe solemne Times, is not sufficient, if it ex∣tend not beyond the publike, even to family Worship where it may be had; and infallibly to solitary Worship, both before and after the publike, for preparation for it, and improvement of it; and further gaine in spirituall matters besides] as we have formerly proved at large. And then what can satisfie, that such a proportion (as is lesse then the whole of that Day) is sufficient for the chiefe Time for Religoin? They cannot deny, but it is as possible for us to observe a whole Day as it was for the Jewes; themselves con∣fesse we have more helpes then they, clearer Scriptures, a greater measure of Grace powred on Christians. They ac∣knowledge also, it is not a sinne to observe a whole Day, but lawfull, commendable, best. How then can lesse then the whole be sufficient to be determined for the Continuance? What rule or rea∣son

can abate any of it? and if any, how much? And how is it de∣monstrated then, that so much is necessary and no more, and so much sufficient and no lesse? Is it not strange that the Church should have (if the Church have done it, as they say) retained the number of one in seven, which there is nothing for in nature and reason: but all against it, being made voide by Christ: And refuse the Continuance of a whole day, for which there is so much even in nature, and nothing rationall against it; nor for any other pro∣portion of Continuance imaginable so much as for it? We doubt not then to say, that all is impossible to be satisfied by any thing they can alledge; and that while they deny Gods determination perpetuall for one whole Dayes Continuance in the Frequency of seven, exprest in the fourth Commandement, [They bring them∣selves (and all that adhere to their opinion) into an inextricable labyrinth of uncertainty and confusion.]

Hitherto we have oppugned the Churches determination of the necessary sufficient chiefe solemne Time for Religion, and withall, all other mens, both in point of authority; and in point of wisdome; and by both have asserted it to God alone. But for its belonging onely to God, as also the particular Day for it, we have yet some other arguments behind; which we must also produce for the fur∣ther propugnation of our position, and so a complete discharge of all men from pretending to it any more. Our next argument pro∣ceeds in this manner.* 1.497

[If it be the generall meaning, or part of the generall meaning of a Commandement, of the decalogue, that these Times, and those only should be observed as necessary to Religion which are appointed by God Himselfe: Then the Determination of the chiefe Time neces∣sary to Religion for all men, belongs to God alone and His peculiar appointment. But it is the generall meaning or part of the gene∣rall meaning of a Commandement of the decalogue: That these Times and these only should be observed as necessary to Religion, which are appointed by God Himselfe: Ergo, The Determination of the chiefe Time necessary to Religion for all men, belongs to God alone, and His peculiar appointment.] The Consequence of this ar∣gument cannot reasonably be denyed. The generall meaning and scope of every Commandement of the decalogue, is without con∣troversie perpetuall and morall. Our Adversaries every where

speake to that purpose, when they fly from the words of the fourth Commandement to a generall meaning and morall equity, and the like; Which sometimes they make to be sufficient Time (to be de∣termined by the Church) and usually, Publique Worship. That neither of these is it, we shall prove hereafter. But we take in the meane Time their grant of a generall meaning morall and perpetuall, Though this be no great liberallity of theirs: For it is no more then they (and all Divines besides) usually ascribe to the Festivall Sab∣bathes which are in their particularities undeniably ceremoniall. And usually also even all the rest of the ceremonialls (and so of the judicialls too) are acknowledged to have some generall morality in them, which is perpetuall. Now this generall meaning & moral scope, we are speaking of, restraining all Times necessary to Religion, to Gods own appointment, it doth by a sure inference, from the general to the particular, restraine the chiefe Time necessary to Religion for all men, to Gods appointment, and peculiar determination, infallibly.

The Antecedent, that such is the generall meaning, or part of the generall meaning of a Commandement of the decalogue, we thus make good. Namely by a twofold instance of sinne charged upon the observation of Times appointed by men as necessary to Reli∣gion. 1. The Scripture charges upon Ieroboam sin for determining to Israel, and so observing a Feast like the Feast that was in Iudah. That in Iudah was the Feast of Tabernacles appointed on the fif∣teenth day of the seventh: Ieroboams was on the fifteenth day of the eighth moneth; The moneth (saith the text,* 1.498 noting thereby his sinne) which he had devised of his own heart; and ordained a feast unto the children of Israel (1 Kings 12.32, 33.) so making it neces∣sary to Religion among them, as the Feast in Iudah; appointed by God, unquestionably was, So then his fact is plainely condem∣ned to be sinne. Now every sinne is a transgression of the law, of some commandement or other of God: either of a particular com∣mand, concerning the particular fact, or some generall command, within the generall meaning, of some or other of the Commande∣ments of the decalogue. But against this particular fact or day of Iero∣boams, there was no particular command forbidding it; It must then be a transgression of the generall meaning of some Commandemnet of the decalogue, or part of the generall meaning of some Com∣mandement restraining all Times necessary to Religion to Gods

own peculiar appointment, which is the thing to be proved. 2. A••∣other instance may be, That our Divines usually charge sin upon the Papists for their Holy-dayes, not only as some of them are Ido∣latrous, being intended to the honour of Saints and Angels, and so to the worship of Creatures; or as their number is excessively bur∣densome to the common sort; But as superstitious, as they make all of them matters of necessity to Religion, upon the Churches com∣mand; and so their Canonicall houres to some men: which, we say, only the command of God can doe. Now if these Dayes and Houres thus determined and observed as necessary to Religion, be sin in them; It must also be against some commandement of God: Particular command there is none, forbidding those Dayes and Houres to be observed as necessary to Religion. It must then be against a generall commandement, against the generall meaning, or part of the generall meaning of some Commandement of the De∣calogue. Importing those Daies and Times to be only necessary to Religion, which God himselfe appoints. Which is our Antecedent to be proved.* 1.499

If now our Disputers, or any for them, say, That the Papists sin is not against any Commandement of the Decalogue, but a∣gainst the New Testament; which making all Dayes and Times equall now, allowes none to be appointed or observed as ne∣cessary [Sol. 1] to Religion. To this we answer many things—

1. This Exception reaches only the second instance of the Pa∣pists sin in appointing and observing their superstitious Holy-dayes, and Canonicall houres, as necessary to Religion: and touches not the former sin of Jeroboams devised Festivall; which must needs be against some Commandement of the Decalogue, not only for his rejecting the Feast-day appointed by God, (which is not men∣tioned in the Text, though it may be gathered from thence) but for his positive ordaining a day by his own authority, as necessary to Religion: And this were sufficient to prove our Antecedent [Sol. 2] alone, if the other instance were not.

2. We suppose (and so doe some of our Adversaries, if not all of them, specially the forraigne Divines) that all the practicall pre∣cepts of the New Testament are reducible to the generall-meaning of some or other of the Commandements of the Decalogue; and that the Decalogue is the summe and substance of all Gods Morall

and Perpetuall Law. And if any would deny it, we thinke it may be evinced by the Decalogues being called originally and empha∣tically, and every where, The Covenant, and the Testimony: and from thence the Tables in which it was written, The Tables of the Covenant, and the Tables of the Testimony: and the sacred Ark wherein it was kept, The Ark of the Covenant, and the Ark of the Testimony. Which titles, what can they note, but that there∣in was contained the whole summe and substance of Gods Covenant with His people, and the whole Testimony of His will toward them, in reference to what He would have them doe, or not doe, in all Ages to come. And so generally all Divines that expound by way of Comment or Sermons, the Decalogue, doe include within the compasse of the Commandements of it (of one or other) all Gods Morall and Perpetuall Law, even the Moralities of the Judicial's and Ceremonials, and all; and so bring all sins to be within the compasse of the prohibitions contained in one or other of the Com∣mandements. Whence it followes that the making of Times ne∣cessary to Religion, which God hath not appointed, being sin, both of old, as appeares in Ieroboam, and now in the Papists; It must be against a Commandement of the Decalogue, as was said before. And so still our Antecedent stands firme, & our whole Argument with it.

3. Whatever might be said of other sins (in the Papists, or any) [Sol. 3] yet this appeares to be against a Morall and Perpetuall Law with∣in the Decalogue; For being, in Ieroboam, against a Commande∣ment of the Decalogue, and the sin being the same in the Papists, the generall meaning is declared to be Perpetuall and Morall in ei∣ther Age of the Church, in the Old Testament, and in the New; Namely, [That those Times, and those only, are to be observed as necessary to Religion, which God himselfe appoints.] The Papists sin therefore is properly against a Commandement of the Decalogue, whatever the New Testament say against it besides. And this is as much as our Antecedent sayes, or our Argument needs. It is to no purpose then to alleadge, that the Papists transgresse against the New Testament, unlesse there had been no such sin at all under the Old Testament.

4. Besides all this, we must tell them that their Assertion, [That [Sol. 4] the New Testament makes all Dayes and Times equall now, and allowes none at all to be observed as necessary to Religion,] is a false

and fallacious assertion, if understood generally, as we shall ex∣presly and fully shew in the next Chapter, where we shall take that Position to task, and answer what they bring to prove it: Mean time, we say in a word, 1. that we having already in the former chap. proved a necessity of the determination of a chiefe Time necessary to Religion for all men; they apparantly beg the question, if they only answer, that there is now no Times necessary to Religion: And so in stead of answering our Argument, which proceeds on that supposition, they wholly pervert the state of the question now between us. 2. That this Assertion of theirs is expresly contra∣dictory (as we conceive) to their own Tenets, so often set down in their Books, [That some sufficient Times, a Day, or Dayes, to be observed and even determined for Religion, is Morall-Naturall:] that is, necessary to Religion for all men by the Law of Nature. How they will reconcile these two, let them consider, till we have leisure to speak more of it in the promised place.

* 1.500If any now ask, What Commandement we mean all this while, within whose generall meaning this is which we have spoken of? We answer, 1. If we could not assigne directly and certainly the particular Commandement; yet would the thing, upon the fore∣going grounds, be no lesse certaine; There being divers other mat∣ters which are undoubtedly within the Decalogue, about which Divines differ, in what Commandement they are; as appeares by comparing the Expositions of the Commandements in almost any two Authors. 2. Yet we say, that for our parts, we suppose, [That this is properly belonging to the fourth Commandement, and is indeed the whole and entire generall meaning thereof.] The words proclaime, That the object of the Commandement is Time ne∣cessary for Religion, and Gods honour. And therefore we are per∣swaded, that the generall meaning and scope of it is as we have exprest, [That those Times, and those only, should be observed as necessarie to Religion, which God himselfe appoints.] And so, though we prove (as we doubt not but we shall in the next Part) [That the words of the 4^th. Commandement are only for one whole Day in seven, and not for the particular Day of the seven, last or first▪] Yet the particular Day (both of old the seventh in order from the cre∣ation, and now the first of the seven) come within the compasse of the fourth Commandement, within this generall meaning, because

they were appointed by God, though elsewhere, and not in the formall words of the Commandement. And so also the other Jewish Festivals appointed by God, shall properly belong to the same fourth Commandement, falling under the generall mean∣ing mentioned. And indeed they are usually by Divines reduced thither; Who yet can no wayes defend their assigning them to that (predicament or) place, if this be not assigned to be the gene∣rall meaning of the fourth Commandement.

3. Yet if any will not admit this, then we say, we know not how they will be able to deny, but that this is, [Though not the whole, yet a part of the generall meaning of the second Comman∣dement:] Which under the prohibition of Worshipping God by an Image, and promise of a blessing to them that keepe His Com∣mandements, (namely that Worship Him with that Worship, that He hath commanded) carries this generall meaning certainly, [That God should be Worshipped with those things, and actions, and those only, which Himselfe hath appointed.] And so, as under this, all the Ceremoniall Worship of Old, Sacrifices, and other Rites and Lawes belonging to Gods Worship; and our two Sacraments now are comprised; (and so the prohibition of all superstition and will-worship invented by men) by the usuall vote of Divines, and cannot indeed come properly under any other. So, the observation of any Times as necessary to Religion, and Gods Worship, and of those Times and those only, as so necessary which God Himselfe appoints, must needs fall under the same Generall meaning of the second Commandement, if it belong not peculiarly to the fourth, as was said before. And perhaps how ever, if an ex∣act inquiry be made into the Latitudes of the Commandements of the first Table, they will all be found in an subordination, the latter more particular then the former, and partly at least included in it. Undoubtedly the first, concludes with in it the three latter, even all the second Table also; and we thinke the second contains some part of the third, and fourth also; and againe that the third, doth containe part of the fourth; namely the manner of the obser∣vation of the holy Time, that it be not in vaine, &c. But we leave this Notion to the juditious Readers consideration, and maintaine our Argument sufficiently without it, whether the generall Law about Time we are now scanning, be in the fourth, or part of the

second, or even belong to the first, (as so much as is Morall Na∣turall difinitely, concerning Time for Religion, we have formerly asserted to be within the first Commandement) still as long as it is within the Decalogue our cause is safe. And if it be referred to the second Commandement, then we shall have gained this particular advantage certainely, and clearly (though we suppose we shall a∣non prove, it will follow from any of the rest of the Commande∣ments of the first Table, within which it unquestionably comes;) That then the necessary Times of Religion, and Gods Worship are not meerly circumstances or adjuncts of Worship; but proporly parts of Worship, and are to be observed as parts of Worship;] as all o∣ther specialties of the second Commandement are. But we must now proceed to another Argument in our present businesse. Thus we frame it—

* 1.501[If all Time is Gods, and none mens owne for worldly businesse but by Gods indulgence, Then the determination of the necessary sufficient chiefe solemne Time for Religion, cannot belong to men but it is Gods owne peculiar: But all Time is Gods, and none mens owne for worldly businesse; but by Gods indulgence. Ergo, The de∣termination of the necessary sufficient chiefe solemne Time for Reli∣gion, cannot belong to men but is Gods peculiar.] The Antecedent cannot reasonably be denied by any conscience that acknowledges God, the Creatour of all men, and all Time, and so the undoubted, and absolute Soveraigne and Lord of all; and that considers that, even the most necessary worldly Times, as for sleeping, eating, and the like, are no otherwise, Ours but by His indulgence, granted indeed in Nature ordinarily, and so manifested sufficiently by the Light of Nature. Yet can it not be denied, but even these Times are still subject to His pleasure which may make exceptions against them, as indeed He sundry times doth: enjoyning men (as we for∣merly noted) by His providence (and by generall Rules of His Word) to watch whole Nights and Dayes; and to Fast likewise, in Religious references to Him, and their owne, and others soules, to performe solemne and extraordinary Duties of piety and charity; and sometimes even with respect to the bodily lives and comforts of themselves or others. Moreover, it cannot againe be denied, but if it pleased Him, He might command men altother to for∣beare their meat, and waite upon Him for a miraculous preserva∣tion,

(like that of Moses and Elias, and our blessed Saviour, for whole forty Dayes, and forty Nights together, and as it shall be with us all eternally in Heaven;) and even appoint men to die, for very want of meat or sleepe; rather then intermit, or interrupt their solemne attendances upon Him. So that it is every way cleare [That no Time at all is ours for any worldly businesse, but by Gods indulgence,] which is our Antecedent of the present argument.

Now for the Consequence, that thence it followes,* 1.502 [That the determination of the necessary sufficient chiefe solemne Time for Re∣ligion, is Gods owne peculiar, and belongs not to men.] This, we suppose, will be manifest, by considering, 1. That the determina∣tion of this Time for Religion, doth in the Nature of it, carry along an allotment of the residue of mens Time mianly for worldly busi∣nesses. (We say, mainly, because still, according to what hath been before discoursed, God in the very Law of Nature, calls for some Times every Day, even out of the Work-dayes; besides all extraordinary Times for Religion; but the determination of the chiefe Time for Religion being set, the residue is mainly for worldly businesses, even allotted to them by that very determination of such Time, as sufficient ordinarily for the chiefe Time to Religion.) 2. Therefore to ascribe to men the determination of this chiefe sufficient Time to Religion, is to ascribe to them the allotment of their owne Time for worldly businesses: As contrarily to ascribe to God the allotment of mens Times for their worldly businesses, is to ascribe to Him, the determination of this sufficient chiefe Time for Religion. 3. Now that it is not in men, but in God (not only originally, which the Adversaries cannot deny, though perhaps they thinke not enough of it, nor speake enough of it; but also Practically) to allot to men the main Time for their worldly busi∣nesses, (whether they be Inferiours, or Superiours, Pagans or Christians, worldly or godly) may be made good by foure De∣monstrations, as we conceive them to be, drawne from the Light both of Nature and Scripture. Although we cannot here forbeare to say, (and referre to the Readers to judge what cause we have for it) [That our disputers in this whole controversie about religi∣ous Time, seeme absolutely to be of the mind; that however all Time be originally Gods, and He may still challenge what He pleases by an expresse Law; Yet in practise, He hath rather given over Time

into mens hands; and made all Time ours, rather then His owne] (except only what He challenged from the Jews by expresse Law) even from the beginning of the world, and so since the Gospel, referring to men (the superiours at least among them) the allot∣ment of their owne Times for their worldly businesses; and conse∣quently they to allot to Him back againe, (and to their soules) some pittances to be spent in religious Duties, according to their affections and discretions; there being only Generall remem∣brances, and Rules in Scriptures of not neglecting God, and their Soules, but none obligatory, descending to particular proportions, dividing betweene worldly businesses and Religion. Now this kind, of making all Time ours chiefely and principally for world∣ly businesses; We take to be their capitall and fundamentall Er∣rour, in the whole dispute about the Sabbath and Lords-day. And cannot sufficiently wonder how it should settle in the minds of considerate Divines. But the greatnesse of the Errour of this con∣ceit, we hope to represent to all Readers; and even to our disputers owne consciences by these foure Arguments following.

* 1.5031. Is not this to reduce all Time from being Gods originally, and none ours for worldly businesse but by His indulgence; to no Time being Gods practically, but by mens indulgence, as we may say? And againe all inferiours Times for their Soules, to be nei∣ther at Gods appointment, nor their owne dispose, but at their su∣periours; (how prophane and godlesse so ever) and by their in∣dulgence? Which although we grant, that if God had any where said in His Word, expresly, or by undeniable consequence, [I will leave all Times to you, and so I did before Moses his Time to all mankind.] There had been no reasoning against it, nor finding fault with it; Yet without any such syllable or shadow (either in the New or Old Testament) of leave, and Generall indulgence from God, to conceit and conclude thus, [Our Times to be generally ours,] We cannot but judge a high presumption; not paralelled by any child or servant among men towards their Masters, or Pa∣rents; who further then they can pleade their superiours allowance of such Times for themselves, dare not challenge, any Dayes or Houres as theirs; and much lesse the principall of their Time to be their owne; and their attendances on their superiours, to be but when, and how long, and how often they themselves, (who are

inferiours) doe or shall appoint, or tender voluntarily. Even re∣tainers, though no ordinary servants, have some set Times, by their superiours appointment, to present themselves, and all is not meer∣ly at their discretion. And we are sure, we are, or should be, more then retainers to God.

2.* 1.504 To assert Time to be generally Ours (without expresse gene∣rall indulgence from God) for worldly businesses, is it not to sa∣vour too strongly, of [Making man, even in worldly respects, and as imployed in worldly businesses the principall end of man] that is, man himselfe to be the end of his owne being, even in an earthly consideration, and not God? And againe, superiours among men, to be the principall end of their inferiours being, and not God? (much lesse the souls of the one, or the other, which are poore con∣temptible things, and very seldome mentioned by our disputers in all their discourses about necessary and sufficient Times?) and so Re∣ligion, Gods Honour, and mens Soules, as meane and secondary things, of an inferiour Nature, to have no other Times, then what men can spare (or determine to spare) from their worldly businesses and pleasures, &c: And so notwithstanding, that God, tooke an other order with His Jewish Church, exacting from them for Him∣selfe (and their soules together) a weekely Sabbath, besides sundry other Times: Yet to imply, there was no need of His doing any such thing either before or since, Notwithstanding mans fall, and all mens corruption (even under the Gospel) and their misdevotion, to Religion, and their owne, and others soules good; but all Times to be referred to men wholly, to give backe what they should thinke fit unto Religion, like a poore secondary inferiour, indif∣ferent matter, as we said before? Which how repugnant it is to the high honour of Almighty God, our Soveraigne Lord, and Creatour, and to the welfare and dignity of mens eternall Soules, We dare appeale to the very Light of Nature, even before a Pa∣gan Judge, deliberately pronouncing, and according to those un∣deniable principles of Gods Soveraignty, and the Soules immor∣tality.* 1.505

3. But we beleeve, we shall put it past a reply, specially, by taking into consideration, some generall sentences of Scripture, which call for so much Time for Religion, and so often, and with such Arguments; as seeme to leave then so little for worldly bu∣sinesses;

as the wisest among men cannot tell which way to satis∣fie those sentences, and his worldly occasions both; unlesse he have the helpe, of a particular indulgence from God, for so much, and so often Time ordinarily for His worldly businesses; which ex∣presly, as we said, involves Gods particular determination of the chiefe Time for Religion, necessary and sufficient for the chiefe Time, and so a division of every Time (or the maine part of it) distinctly betweene Himselfe, and worldly matters. Con∣sider, we say, the great Commandement [To Love God with all our hearts, with all our soules, with all our minds, with all our strengths. (And how love commands the Time every one hath to imploy, specially such a high love as this.) On the other side, the charge, of not loving the World, nor the things that are in the World; and that upon this ground, If any man love the World, the love of the Father is not in him. (Such an one hath not a jot of love to God; so farre is he from loving him with all his heart, and strength, as before) againe the precept of Christ is, not to labour for the meat that perishes, but for the meat that endures to eternall Life, (doth not this call for our Time for the Soule, much beyond the Body, and worldly matters?) Also lay not up for your selves treasures on earth, but in heaven: And set not your affections, on things on the earth, saith the Apostle; They are enemies to the Crosse of Christ, and their end is destruction, who mind earthly things; To be carnally minded is death: And he that sowes to the flesh, shall of the flesh reape corruption; our Saviour seemes to go yet further, when He allowes not to take thought so much as for the morrow, even what we shall eate, or drinke, or wherewith we shall be clothed, but to seeke first the Kingdome of God, and speakes of praying alwayes, and so doth His Apostle often, even of praying without ceasing, and continuing in prayer, and watching thereunto with all perseverance:] And many more such like places. All which though we abundantly acknowledge, that they must not be interpreted strictly according to the expresse letter and phrase of them. For then they would wholly shut out all worldly businesses, and turne us altogether into an angelicall man∣ner of devotion, and to waite for miraculous sustentations (as we toucht before,) which crosses divers other sentences of Scripture, ordering about worldly businesses; and particularly charging Ser∣vants

to be diligent in their earthly Masters work; Yet for all that, they do undeniably preferre in dignity, and commend to all mens care, the honour of God, and the respect to mens soules, to be attended upon in Religious duties, above the respect that men are allowed to have to the world, or worldly matters, or even their bodily lives. And this would necessitate undeniably the greatest part of every man by far, if there were no particular in∣dulgence of such proportions, to be (ordinarily and for the maine of them) allotted by God Himselfe, to our worldly occasions.

For it would be nothing to say, in generall,* 1.506 God hath allowed me Time for worldly businesses; and appointed me (by His pro∣vidence) to such a worldly imployment of a lawfull kind, and pro∣fitable for men; and it is not possible for the generality of man∣kind to subsist without miracle, (which God now allowes not to expect, and it were to tempt him, to expect any, in a neglect of a worldly calling,) unlesse the greatest part of mens Time be im∣ployed about worldly businesses, and so it is necessary, that the greatest part of Time be so allotted and determined. For to all this,* 1.507 from the sentences forecited, an invincible reply might be made. God hath commanded, His own service and the good of mens soules to be looked after, as matters of infinitely more absolutely necessity, to look after them: We say, first, and far above the other, in a manner wholly rejecting and forbidding the other in comparison of these; and the necessities of the soul (as was in part urged be∣fore) cannot, according to reason, be satisfied with lesse then the greatest part of our Time: (or even with lesse then all) And in the comparison, between the soul and the body, earth and heaven, this world, and that to come for eternity; These alledged Texts do in∣comparably prefer the soul, heaven, eternity, the world to come, as the things to be loved, cared for, pursued, waited upon; and so the greatest part of Time (to be sure) must be alloted to Religion for these ends, unlesse we say, a particular indulgence of God Him∣selfe, and so a particular ditermination of a sufficient chiefe Time for Religion be to be found and acknowledged. Here then we appeale again to the consciences of all that will consider God, and mens soules in one ballance, and mens worldly businesses in another: How hath the Christian Church dared to take six Dayes ordinari∣ly, to themselves, and leave God but one of seven? how hath it da∣red

to take six dayes ordinarily for the world, and leave but one of seven for the soules of men? We adde, how dare our disputers quar∣rell with that one Day of seven? and scarcely yeeld to the number, but only from custome? but specially quarrell with our challenge of the whole Day for God and mens soules, as though it were too much; and a heavy yoke, which Christ must dye to free us from? We aske them, how can they, or any conscience say, so much, so often is enough? Sufficient for the chiefe Time, but by Gods in∣dulgence in the fourth Commandement of six Dayes (ordinarily and for the maine) for worldly businesses? And what could Adam or any of the Patriarkes even according to the law and light of nature, without such indulgence particularly exprest to them, conclude, lawfull for them to imploy in worldly businesses, and count the residue sufficient for God and their soules? For those sentences named, though recorded in the New Testament; yet cannot be denyed to be dictates of the very law of nature, in Adams heart, and all others, that acknowledge a God to be wor∣shipped, and soules to be immortall. Who then might dare of old, (or may now be so hardy) to take six Dayes of seven for worldly occasions, or five, or foure, or three, or two, or one of seven with∣out out Gods expresse leave? and where is there any such leave but in the fourth Commandement, and the paralell places to it, Gen. 2. and elsewhere? Let our Disputers now turne themselves which way they will or can, we cannot for our parts imagine, how they can wind themselves out of the cords of this argument: But that instead of one Day in seven for Religion, and six of seven for the world, we must rather yeeld God and our soules six of seven, (or more, even all) then rest in such a scanty proportion, and give the world so much; but by vertue of the Indulgence in the fourth Commandement, which without all question cannot be longer lived then the Commandement it selfe; let them consider it, and tell us their mindes when they are resolved of an answer: Meane while,* 1.508 we intreate them to take a fourth consideration along with them, or a further confirmation (as we may call it) of this last, though it hath somewhat distinct, as will appeare. For—

4. Besides the Commands requiring the mainest part of our Time for Religion, and God, as we have seen; There is to be con∣sidered [a Blessing, necessary to make any proportion (and distri∣bution)

of Time, lesse then all, to be sufficient for mens soules.] And this we are put in mind of by the very first mention of Gods de∣termining a particular Time, Gen. 2. under the terme of Blessing: which also the Commandement emphatically repeates, and Esay particularly comments upon, as we shall see. We say, whatsoever Time is taken out of the whole, and allotted by Indulgence to worldly businesse, doth not (nor cannot) leave the residue, how great soever the proportion be, sufficient for mens soules, but by vertue of speciall blessing upon that proportion of Time which is determined for soules, be it more or lesse. And this Blessing com∣ming only from God, the determined proportion must be also from Him for Religion, which of it selfe gives assurance of an answer∣able blessing according to the intendment of that Time, even though there should be no distinct mention of a Blessing; which yet (as we said) God hath annexed to His determination of a Week∣ly Sabbath for the chiefe Time for Religion, even from the begin∣ning. But without such expresse and particular determination from God, (or an expresse promise of Blessing on the proportion which men, or the Church shall determine, whatever it be; which is no where to be found in Scripture:) We have no manner of ground to conceit a Blessing on any proportion of Time that can be determined by men for Religion, to make that sufficient for mens soules. A Blessing, we say, beyond the proportion of that which might be expected from so long and so often attendance on Religion; a multiplying Blessing, in the nature of Christs bles∣sing the five loaves, and two fishes, to feed more (by many) then the naturall proportion could possibly give hopes of. So that the attendance on God one Day in seven (which is the Time in que∣stion) shall be blessed beyond an ordinary Dayes service, (if it were not specially appointed by God) and have a stronger influence on all the other sixe Dayes of the Week following, then could be ex∣pected from so much Time spent in Religion, simply considered, as so much Time. And without such a Blessing, (upon the con∣secrated solemne Time) the soule would still be leane, hungry, and even starve for want of a sufficient proportion of Time, by reason of its manifold continuall necessities, faintings, decayes, and temp∣tations. So that whatever our Adversaries dispute against the Commandement of God, we conceive they dispute against their

own participation of a Blessing upon whatsoever Time is determi∣ned and observed by men, themselves or others; And that a cer∣tainer Blessing may be rested on, in the observation of one Day in seven, as from Gods determination, then in two Dayes in seven, three Dayes, nay sixe Dayes in seven, at mans appointment. For here still would be uncertainty, whether this proportion were suf∣ficient: But Gods command (which in all His Ordinances hath eternally a Blessing annexed to the right observers) is sure and cer∣taine to convey a Blessing, and make a sufficiencie for the chiefe Time; in which Consciences may abundantly rest and satisfie themselves. And this we are fully perswaded, God meant to sig∣nifie to us, when, Gen. 2. at the first mention of His consecrating a solemne Time, He saith, [The Lord blessed the seventh Day, and sanctified it.] A Day, (or any other such creature) is capable of no other Blessing, then to be made a meanes of Blessing to the right users of it according to Gods command. And observe, that be∣cause God saw, that the encouragement of a Blessing was greatly necessary in this matter, He saith not, [the Lord sanctified the seventh Day, and blessed it; But, the Lord blessed and sanctified:] First blessed, and then sanctified. Though we cannot tell how to conceive the Blessing, without the Sanctification going before, or at least concurrent: yet God to shew more abundantly his good∣nesse and graciousnesse both in challenging this proportion to him∣selfe of one Day in seven, and allowing by His indulgence sixe Dayes of seven for worldly occasions, He puts the Blessing fore∣most; and so He doth also remarkably in the fourth Commande∣ment: where having expresly allowed the indulgence of six Dayes for worldly work; after He had challenged a seventh Day for a Sabbath for Himselfe, He repeats His own example of sixe Dayes work, and then His blessing a Sabbath (a seventh Day) and sancti∣fying it. Why so? but to assure us, that a happy Blessing should attend the conscionable observation of this Sabbath of one Day in seven, that though it were so little a proportion, yet it should be ordinarily sufficient for the chiefe Time; And all the sixe Dayes be∣tween the revolutions of this Sabbath one Day in seven, should taste of the good gotten on that Day; The strength of it lasting in mens soules from Sabbath to Sabbath, (with a little of each Day besides, as was said formerly:) and they should by it princi∣pally

grow in grace, and spirituall comfort in God towards eter∣nall life; notwithstanding all their ordinary and great inter∣ruptions of worldly businesses on the Working Dayes.

And upon this, we have, as it seems to us,* 1.509 the Evangelical Prophet Isa. a clear & pertinent commentator & interpreter (as we toucht before) and that in two Chapters of his Prophesie, towards the latter end; where he is much, if not altogether, upon the Times of the Gospel. Let us see what he saith to our purpose, c. 56. & 58. In the former place, calling all sorts to Gods Covenant, and par∣ticularly to the observation of the Sabbath, he begins with [Blessed is the man that doth this, and the son of man that layes hold on it, that keeps the Sabbath from polluting it, v. 2.] Then encouraging the Eunuchs, though persons under a kind of legall curse in those dayes, to this observation; he promiseth them from God, [an everlasting name, (better then of sons and of daughters) a name which should not be cut off:] that is, a spirituall blessing on their soules, and an owning them for His true and faithfull servants, v. 3, 4, 5. And againe, encouraging the strangers (the Heathen, outwardly as yet without the Covenant of Grace) to come in, and sanctifie the Sabbath; he promises (in Gods name) [That they should be made joyfull in Gods house of Prayer, and their services accepted by Him, v. 3, 6, 7.] So that spirituall comfort in God, and His gracious acceptation of their services, is the blessing promised to the faith∣full observance of this Time appointed by God for the chiefe so∣lemne Time of His Worship.

Neither can this be eluded by our Disputers, (as they offer to [Except. 1] throw off all the places of the Old Testament) by saying, that this [Except. 2] was typicall of Christ, and our spirituall rest in Him from sinne; or else that it belonged only to the seventh-day Sabbath, which the Jewes observed; and so either way (and both wayes) we have nought to doe with it. For we have proved sufficiently,* 1.510 that a solemne proportion of Time determined for Religion, for the necessary and sufficient chiefe Time, (as the Weekly Sabbath then was undeniably) is no typicall matter, but a substantially-necessary thing to Religion, and that there is need of a Blessing upon such Time, whatever the proportion be, (unlesse it were all our Time) or else it will not be sufficient. And so the Blessing here cannot be to the Sabbath in any typicall respect; but as that proportion of

Time determined by God for the chiefe Time for Religion, His worship, and mens soules.

* 1.511And though they may happen to object the mention of Gods accepting of their burnt offerings and sacrifices upon His Altar, which,* 1.512 if referoed to our Times, must needs be meant typically. 1. This will not hurt our interpretation of this place, since the difference is apparant enough, between His calling for the obser∣vation of that which is so substantially necessary (in the kind of it) to Religion; that is, either this Proportion determined for the chiefe Time, or some other; and that which is plainly a figure and a type, as all burnt offerings and materiall sacrifices were, Of which kind there are now none such under the Gospel. So that in this the Prophet only speaks in the language of the present time, that while sacrifices were offered and burnt upon Gods altar, by the conscientious observers of His Sabbath, according to His com∣mand; those services should bee accepted; and after they were ceased, their spirituall services of prayers and thanksgivings, which are in stead of them under the Gospel. Like unto that of David, Psal. 51. who first saith, God would have no sacrifices from him, but a broken and contrite heart: yet afterward he saith, God would accept young bullocks from him,* 1.513 v. ult. And as for the seventh Day they urge so much, we deny the emphasis to lie at all upon that, (though it were the particular Day then to be observed) but wholly upon the Proportion, though taking in that seventh Day, because then in being, and then only commanded by God. But we have shewed our grounds of difference, enough, between these two, in point of substance and necessity to Religion, one Day in se∣ven, and that seventh Day. And what needs more to be said, we shall adde, when hereafter we shall come to shew (as we have promised it, and are forced to repeat it, oftener then we would) that the seventh Day was not directly commanded in the words of the fourth Commandement, nor at all as the substance and particular matter of them. But only within the generall scope, as then appointed by God (elsewhere) and so our Lords-day comes equally within it, and is now become successour to it in the particular title to the Blessing, as we shall see. So that this place stands good for our having a Blessing on Gods determined Time, His Sabbath, obser∣ved both by Jew and Christian.

The other place is Isa. 58. Where,* 1.514 after he had called to a most carefull observation of the Sabbath, both negative and affirma∣tive, and that both outwardly in deed and word, and inwardly in thought, v. 13. he promises in Gods name a remarkable spirituall Blessing, v. 14. [Then shalt thou delight thy selfe in the Lord:] that is, God will so afford thee His divine Blessing upon thy consci∣onable imployment, with joy and cheerfulnesse, (calling the Sab∣bath a delight) of that Day of Gods solemne appointment for the chiefe Time of His worship; that all the week after thou shalt find a delight in the Lord; thou shalt have a heart oft to think of Him even in the midst of thy worldly businesses; and to redeeme Time also ever now and then from thy worldly businesses, to converse voluntarily with Him, and be glad of all opportunities so to doe; not willingly missing any time any day, when thou canst have free∣dome to converse with Him, and attend upon Him. And that this is the meaning of this Promise and Blessing, (understanding it E∣vangelically, and not to an absolute perfection of delight in God, in this world, which is not to be found in sinfull man:) We desire no other proofe, than the Consciences of Christians that keep the Lords day as Gods Sabbath by Him commanded; and their very manifestation of it in the eyes of their very adversaries: Namely, that such as delight in the strict and exact observation of the Sab∣bath, doe answerably delight (or seem at least to delight) in con∣versing with God at other times, and every Day gladly wait upon God some time, morning and night, even they and their families too, and at extraordinary times: they delight to heare and pray publikely, and to converse with Christians in a spirituall man∣ner privately, and to attend upon God by themselves alone, when they can get leisure: Which is, (unlesse men will say, that all such are wilfull and grosse Hypocrites) a reall Com∣ment upon this Promise of the Prophet of delighting in God, increased in men by the Sabbaths observation. And on the contrary, it is more then evident, that the most of those that make no conscience of the Sabbath, of the Lords day, doe expresse very little or no delight in God, or any true spirituall converse with Him, at any other Time; They care little for any other Opportunity of hearing His word; they worship Him, not at all, or seldome, or very slightly with their families; and lesse per∣haps

(if the truth were known) in their own solitary devotions. In a word, the one sort, though Gods commandement and indul∣gence together, satisfie them, that one Day in seven is ordinarily sufficient for the chiefe Time for God and their soules, yet they cannot satisfie themselves, their consciences towards God, nor their longings after Him, unlesse they besides both daily and extra∣ordinarily redeeme what Time they can possibly, or at least con∣veniently, redeeme to waite upon Him, and satiate their soules more and more in enjoying a spirituall converse with Him, like a friend, or lover, whose felicity is to be with the party loved as much and often as may be. The other sort, though they have no ground to think that Time sufficient, (not regarding the Com∣mandement) yet they hardly or not at all allow it in their minds, to be necessary; specially not the whole Day in any wise; but even scarcely the publique houres of it, and much lesse do they thinke any other Times to be necessary, or scarcely so much as conveni∣ent to be ordinarily bestowed upon Religion, as not delighting in God; and so the Time they attend upon Him, is rather a Penance then a delight, a torment then a comfort to them. As their lan∣guage and carriage do more then enough proclaime. The blessing then of this Text, is happy, and cleare also, as we suppose. Let Consciences judge.

* 1.515But ere we part with this last place, besides the former cavill of a typicall, mysticall, or spirituall sence; and that seventh Day-Sab∣bath, (which from the former answer may be sufficiently satisfied, considering still the nature of the chiefe solemne Time,) we must not misse taking notice, that some even of our Orthodox Divines, in point of the Sabbath, do interpret this place Esay. 58. of a Fast which they say hath the nature of a Sabbath, (and indeed the year∣ly fast of Gods appointment, Lev. 23. the Day of Expiation, is cal∣led a Sabbath,) and they give this reason, that in the beginning of the Chapter the Prophet speakes of a Fast, and so they judge he doth here at the latter end.* 1.516 And one (of chiefe note in this matter of the Sabbath) seemes somewhat strangely to enervate the strength of that 13. ver. which we have alledged for the strict ob∣servation of the Sabbath, leaving doubtfull whether it be meant of the ordinary Sabbath, or a solemne Fast; and as far as we can un∣derstand, even contradicting himself within a few lines, in the ex∣plicating

that thirteenth verse, as the judicious Reader may observe.

But to answer to all this briefly. We say 1. That these Divines,* 1.517 though they think the Sabbath secured, for all this interpretation of this Text by a Fast: (and even by it) For say they, [Such strictnesse belongs to a Fast, but as it is a Sabbath, and so if it be to be so observed; a Sabbath much more;] Do yet afford a wrangler too much advantage, in that they wave the clearest place against worldly words and thoughts on the Sabbath, that is any where in Scripture. And if an opposer should say, (as they will) that a Solemne Fast is to be more strict then a Sabbath (that very fasting being a strict∣nesse which includes divers things in it, from which eating, and specially dressing any meate on the Sabbath, loosens a man;) they would not so easily convince such, as they think, that all this be∣longs to an ordinary Sabbath, but only an extraordinary, which is also a Fast. Although for our parts we hold that the nature of Religious Time, as the Sabbath was, doth infallibly extend both as words and thoughts. But this is not usually taken notice of.

2. But further, for the thing it selfe, as it is no argument,* 1.518 that because the Prophet speakes of a Fast in the beginning of the Chapter, therefore he doth so in the end also. For it is most usuall in Scripture, and particularly in the Prophets, to go from one matter to another, without any solemne pre∣face: So,

3. It seemes to us to be cleare,* 1.519 that the contents of our last translation of the Bible, doe rightly and distinctly analise this Chapter, and lay out the parts of it, to be evidently foure severall matters. 1. A reproofe of Hypocrisie, vers. 1.2. 2. An expressi∣on of a counterfeit fast, and a true, vers. 3. to 8. 3. Promises to godlinesse, in generall, vers. 8. to 13. 4. Lastly, Promises to the keeping of the Sabbath, vers. 13.14. Or if any list to extend the promises in the former verses to a right Fasting, Yet is there no reason to confine these two last to that matter; For,

4. It is not likely,* 1.520 that having before vilified a Dayes Fasting vers. 5. even though with outward strictnesse and afflicting the soule too; he would make such splendide promises, as vers. 14. con∣taines againe to that Dayes observance, specially not intituling it by its ordinary Name, but borrowing the Name Sabbath for it.

* 1.5215. But above all; if it be rightly considered, what glorious pro∣mises are here made (as we said) and that emphatically to the keep∣ing of a Day, named Gods holy Day, (or a weekly Sabbath usu∣ally bearing the title of Gods Holy Sabbath, and Gods Sabbath every where) and to the calling it (the Day) a delight, the Holy of the Lord, honourable, &c. It is no way probable, that this can be meant of a Day rarely comming about, when there was a weekely Day, to which all these Titles properly belonged; and that it is ten times, twenty times, more signe of godlinesse to sanctifie the Sabbath constantly weekly, then to observe an extraordinary Fast Day once in a yeere, (and God had appointed no more) and if in Time of speciall feare or danger, Gods providence (or Prophets al∣so) called to another Day, yet still this was but a small matter, compared with the piety and devotion of a constant weekely Sab∣bath. A worldling, in feare and distresse, may possibly call one such Fast-day a delight, &c. but not a weekely Sabbath; whose sudden revolution (over-suddaine a great deale for worldly minds to de∣light in its comming) will try the best spirit that is: And while worldlings language, at least in their hearts, is, When will the Sab∣bath be gone, He had need be a godly man in earnest, that can in the presence of God constantly call it a delight, wish it come, and de∣light in it being come, and observe it as is here exprest: (with supposition too of humane frailties) And therefore there is much more reason, to take it properly for the weekely Sabbath, then im∣properly for an extraordinary and seldome observed Fast.

* 1.5226. Whereunto we may in the last place adde, that the 14 verse doth not only continue the spirituall blessing forenoted upon par∣ticular persons; but a most high, and rich, and full promise unto the whole Nation, that should observe the Day there spoken of. Now what likelihood is there that a whole Nation should be so remark∣ably encouraged to observe one particular single Day in a yeere, or so, (for still, we say, the emphasis in the 13. verse is clearely to observe the Day spoken of, what ever it be;) and not rather to ob∣serve the weekely Sabbath; Of which both our Prophet, and Jer. c. 17. and Ezek. c. 20.22, 23. and other places of Scripture speake so much, with all earnestnesse of promises, and threatnings, and mentions of judgements even relating to the whole Nation; as we have formerly toucht in our Epistle Dedicatory; where also we

have given a memorandum of Gods most gracious fulfilling this promise to our Nation, ever since we held forth the Doctrine of the Sabbath professedly: Which blessing we trust (and heartily pray) we shall never be so unwise and unhappy as to forfeit by our forsaking the doctrine or practise of this Day of blessing, as we there said.

And now the errour imputed by the Author,* 1.523 quoted in the ob∣jection, will fall upon himselfe, who can no way make good his owne assertions of the Holy observation of the Lords day, the Sab∣bath, unlesse he grant, all actions, words, and even thoughts, meer∣ly humane, which are not necessary, (for of necessities we have, as all agree, granted reservations) to be sinnes so farre forth. For that, this were to take so much, (how little soever) from God, whose Day it altogether is, and from the soule for whose good it is; to bestow it, and that (we say) unnecessarily, upon the World, and a mans selfe in earthly respects. And then also, how shall the magnificent promise be fulfilled to those, that allow not God the whole of His owne (twice called holy) Day. We would not have toucht this slip of so reverend an Authors pen, but that we have met with it objected against us; and his testimony against us might sway with others, if we had wholly passed it over in si∣lence. But now we are perswaded, we have made good this text also for the securing of happy blessing, both personall, and natio∣nall, to the observers of Gods determined chiefe solemne Time or Sabbath. And so our whole Argument, taken from His indulgence of the Time for our worldly businesses.

And so we passe on to some speciall Arguments,* 1.524 vindicating the determination of the particular Day for the chiefe solemne Time, as well as the chiefe Time it selfe. But in a very few words, in comparison of our former great length. Thus we reason:

[If all Time be Gods, and none ours for worldly imployments, but by His indulgence; Then the particular Day (or Dayes) for the chiefe Time to Religion, belongs to Gods peculiar determination, and not to mens. But all Time is Gods, and none ours for worldly imployments, but by His indulgence. Ergo, The particular Day (or Dayes) for the chiefe Time to Religion, belongs to Gods peculi∣ar determination, and not to mens.]

The Antecedent cannot be denyed, and hath been sufficiently

illustrated in the foregoing Parallel Argument.

The Consequence of this may also be cleared: If we consider, 1. That how ever this be no such matter of importance in Religion in the essentiall part of it, as the former was; yet even this con∣cernes in some sort the Soveraignity of God, so far as we can con∣ceive of it: Unlesse He had fully and clearely exprest himselfe (which we no where find in His Word) to have put over the de∣termination of this Particularity to men. 2. That an indulgence to men, of so much Time, so often for their worldly imployments, (as of sixe Dayes in seven) doth not yet, in the nature of it, allow them to be their own Carvers in the particular Dayes: But they must wait upon Gods particular allowance of the particular Dayes, before they may presume to imploy any of them at all to their own worldly occasions. The order, as well as the proportion, is in Gods hand originally, and He puts not the disposition of that out of His hand, without an expresse declaration of so much, particularly, or at least generally. (As Lawyers say of the King, that He passes away none of his rights, in any grant, by doubtfull and ambiguous words.) If but a master say to his servant or scholar, or a parent to his child: I will allow you so many houres for your selfe, (your own businesse, or sport, &c.) and so much Time you shall attend your booke, and my businesse, this Day, or any Day: Will any con∣clude, that such servant, scholar, or child, may take those houres to himselfe, when he lists himselfe; though he should attend on this master or parent the rest of the Time? For this would shew, that himselfe, rather then his superior, were the Lord and commander of his Time; and so be an act of presumption; as if also his supe∣rior were rather beholden to him for affording to give such atten∣dance upon him at all, then he to his superior for his indulgence of so much Time, (when he could have challenged none at all; all being his superiors, none his own) for his private occasions. Let this be thought upon, and it cannot well be denyed, but it is a proper peece of soveraigntie, (even of all superioritie) to retaine the appointment of the particular Times for the chiefe attendance of inferiors upon them, in their own hands; and a part of the naturall homage such owe to their superiors, to depend upon their expresse pleasure for the particularities of the chiefe Times of such atten∣dance, as well as for the proportion of such Times. A Lord even

of a Manour uses to reserve this authority in his own hands, That his Courts, when all his homagers shall be bound to doe their suit and service to him, shall be at his calling, and not at the Tenants pleasure, either extraordinarily or ordinarily. How much more is this a Royaltie beseeming the LORD-Paramount of Heaven & Earth! We conclude then this Argument with this admonition, That our Disputers would but root out that pernicious thought, which we feare they are deeply tainted with, That Time is now rather our own, than Gods. And then we make no doubt but they will readily yield both the chiefe Time for His Worship, and the particular Dayes for it, to belong eternally to His determina∣tion, and all disputes between them and us will suddenly be at an end.

We confirme this Argument by a second,* 1.525 neere of kin to the former, sutable also to our foregoing discourses for the chiefe Time.

[If we stand in need of a Blessing from God upon the proportion of Time which we observe for the sufficient chiefe Time for Religion: Then the determination of the very particular Day belongs to God peculiarly, and not to men. But, we stand in need of a Blessing from God upon the proportion of Time which we observe for the suf∣ficient chiefe Time for Religion. Ergo, The determination of the very particular Day belongs to God peculiarly, and not to men.]

The Antecedent hath been sufficiently confirmed before. The Consequence may be proved, by considering, 1. That the Propor∣tion cannot be regularly observed, but by the determination of a particular Day for it. 2. That men have no power to annexe Gods blessing to any determination of theirs. That comes freely from Gods own will and pleasure, from His meere grace, which men cannot so much as know, without He reveale it himselfe by way of Promise or Covenant; which He doth to His own ordi∣nances, but no where to mens ordinances, that is, to any such de∣terminations of men, as are intended obligatory to others,* 1.526 or for any permanencie. We adde this explication, because we find, that God did, for a single act, allow His people, even after His own Altar was made, to build an Altar for sacrifice to Him upon a speciall occasion, of earth, or of whole stones. But they were not to make a custome of using that Altar, and therefore the materials

of it were to be loose. Also in the Passeover, Exod. 12. God allow∣ed particular persons (according to their store) to take a Lambe, or a Kid; but not that He allowed the Elders to enjoyne all to one sort, nor was he that now used a Kid obliged to it the next turne. But here the particular Day in question is to be determined for many, (indeed for all mankind, as the next Argument will offer proofe of) and so to be oligatorie, and accordingly to be at least for some while permanent; For it were both altogether ridiculous, & would bring forth manifold confusions, to be every 2^d. or 3^d. turn or revolution, changing the particular Day. Therefore we say, no such permanent and obligatorie determination hath any promise of Blessing, unlesse it be the determination and ordinance of God himselfe. Now upon the particular determination of the Day, or the particular Day determined, the Blessing doth fall (though not properly for the particular Dayes sake, but for the Proportions, to make that sufficient to be observed for the chiefe Time, as hath been said.) Accordingly then, that particular Day, to make it capable and susceptible of the Blessing; that is, that the observers of that particular Day may enjoy the Blessing promised to the observers of the chiefe Time, that particular Day must not be determined by men, but by God.

* 1.527A third Argument to like purpose, (of which also touches have been formerly given, but we conceive it convenient to be here ex∣presly handled) is from the more then conveniencie, (neere to a necessitie, if not altogether so) that there should be one particular Day, as neere as may be, according to the variation of Climates, even the selfe-same Day, all the world over, for the Honour of God generally from all His servants together at the same time; and for the generall exercise of the Communion of Saints also all the world over. Thus we propound it:

[If all the world over there is to be, as neere as may be, one and the self-same particular day for the chief time to Religion: Then the determination of this particular Day belongs to God peculiarly, and not to men. But there is to be all the world over, as neere as may be, one and the selfe-same particular Day for the chiefe Time for Reli∣gion. Ergo, The determination of this particular Day belongs to God peculiarly, and not to men.]

The Consequence of this Argument is evident, 1. By the con∣stant

necessity of having a particular Day determined for the chiefe Time to Religion; so as, if any such particular Day which was once determined for it be abrogated (upon any grounds whatsoever) there must without delay be a new particular Day determined, as without which the chiefe Time necessary to Religion cannot be observed by all those whom it concernes, by all Christians. 2. By the Impossibilitie, that without a Divine determination, or at least a divine revelation, all Christians could so much as come to know what Day, particularly, were determined by all, that know of the abrogation of the former particular Day before them: As suppose, the Apostles going into severall Countries, and preaching the ab∣rogation of the old seventh Day, and that a new Day was to be de∣termined by the Church: and that Matthew goes first, and Tho∣mas after him, and Bartholomew after him; how can the Christi∣ans, to whom Thomas or Bartholomew preach thus, know, with∣out divine revelation, what Day is determined by the Churches that made the first determination, namely those to whom Matthew preached. 3. By a like impossibilitie of their knowing what the Churches that should receive the Gospel after them, would de∣termine concerning the particular Day; as namely, to whom (suppose) Philip, and Andrew, and Simon should preach, after the others. 4. The impossibilitie, that they would all agree upon the same Time, though they did know one anothers minds; unlesse some command from God did necessitate the latter converted Churches to consent to the determination of the first Churches; and this supposed, would to them be in the nature of a divine de∣termination, and would suppose an inspiration from God to have assisted the determination by those Churches. 5. Of this, the great and violent difference, even presently after the Apostles times, about the keeping of Easter day, (upon the particular Day of the Week, or the particular Day of the Moneth) between the Western and Easterne Churches, shewes proofe sufficient, namely, how little hope or possibilitie there would have been even in the Pri∣mitive Times, of the agreement about the particular Day for the chiefe Time to Religion, (and so much rather now) if wholly left to the determination of men, of the Church, Particular, or Nati∣onall Churches, or any. 6. Finally, if it may be imagined,* 1.528 that an Vniversall Councell (representing the whole Church) might suffi∣ciently

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have agreed upon the particular Day for all Churches, and so for all Christians all the world over: We desire it may be considered. [Sol. 1] 1. that there was no such thing as any such universall or generall Councell representing the whole Church in the first Times, when the Lords day,* 1.529 the first Day of the Weeke came first to be practised. 2. If any shall say, that of Act. 15. was such an one, he must yet remember; there was no such determination made, For if it had, the Holy Ghost would have recorded it, being so necessary a thing: [Sol. 2] And againe the determinations there, were the determinations of the Holy Ghost, as is expresly said in the Synodicall Epistle v. 29. [Sol. 1] 3. Neither could there be any such, so soone, as this needed to be (and was) determined for the practise of particular Churches, and Christians. For we said before, there could be no delay, after the abrogation of the old seventh Day Sabbath preached. And the conversion of Churches so late, one after another, made a generall Councell of all the Churches in severall Nations of the World im∣possible, till the Gospel had beene planted in all Nations. From all which, it followes undeniably, that if one and the selfe-same Day were, or were to be determined, in the Apostolike and first Times; for the particular Day unto the chiefe Time for Religion unto all Christians, all the World over, it could be no otherwise then by a Divine determination, either by Christ himselfe while He con∣versed with His Disciples after His resurrection; or else by the Apostles divinely inspired, and commanding in the Name of God and Christ, which comes all to one passe, for the point in hand.

The Antecedent, [That there is to be all the World over, as neer as may be, One and the selfe-same particular Day, for the chiefe Time to Religion, among all Christians,] hath been declared in the former Chapter. To which may now be added, That we re∣member not to have ever read or heard, in any Religion, but those that professed the same Religion, observed the same particular Dayes for the chiefe solemne Times belonging to their Religion. It was ever so in the Jewish Religion, and is so still; and the like was done by all that became proselites to their Religion. Also, all Christians, at this Day doe; and have ever done so farre as any records lead us, observed actually the same particular Day for the chiefe Time to Religion, the Lords day the first Day of the Weeke: even those that joyned some other dayes with it, as some did a

while the Old Sabbath, and others, other Dayes, yet this was e∣ver the chiefe Day, as is learnedly shewed by a late Author, in his elaborate collections from Antiquity, expresly concerning the Lords day. Neither did ever the Church of Rome, as presump∣tuous as she hath been in other matters, even to controll the un∣doubted Lawes of God and Christ: (as about incestuous marriage, and the Cup in the Lords Supper) dare to try or practise her au∣thority upon the Lords day, in changing it to any other Day; Which is also so much the more remarkable, because of the impe∣tuous fiercenesse of the Romish Victor even in the second Century after Christ, (and hard after the Apostles Times) about the par∣ticular Day for Easter, mentioned before. And that in the very Councell of Trent, some alledged (upon some occasion) that the Lords day stood but by the Authority of the Church: Yet for all that, The Romish Church never durst venture upon it, to alter it to any other. (The more impudent slander therefore we esteeme it to be, and without all shadow or colour, which Barclay (as the Translator of Doctor Prideaux his Lecture quotes him, with an accent of credulity) reports, that Master Calvin should consult of changing it into Thursday. To which we only say thus much, If to accuse without proofe shall be sufficient, who can be innocent? And the World hath been enough abused with notorious untruths concerning that man of God, both since he is dead, and even when he was alive: which also have been sufficiently refuted by unde∣niable proofes. Therefore we wish also the relatour of this sleeve∣lesse tale, to consider whether he be any better then the delatour, If those sentences of Solomon be true, Prov. 10.18. and Pro. 17.4. But we have somewhat more to say in the matter in hand: that is, the very Professours of the Mahometane Religion, though some of them differ among themselves (even to an abhorring one of another) in some other matters, as the Turkes, and the Persians, Yet they all agree in the keeping of the same particular Dayes for the chiefe Times of their Religion, namely the Friday, as we noted before. And so it was also among the Heathens, they had multi∣plicities of Religions: But we find not among those that professed the same Religion with others, any disagreement, or variety, about the particular Dayes of their chiefe Times of solemne Worship. So that it seemes a kind of consent in Nature; and very agreeable

(to say the least of it) to the very Law of Nature that it should be so. Which makes us the more admire, at some (at least) of our Adversaries disputing, as if the present Church had power to alter the Lords day, to any other day of the Weeke, And what Church they meane, Nationall? or Vniversall? (which, to be sure, will ne∣ver meate so much as representatively, if we include all Christians of Europe, Asia, Africa, and America within the universall Church) Or what they intend by it? And whether they would be glad to see any Nationall Church (or all the Westerne Churches together) to take in hand such a thing, to shew their authority; as Lords of the Lords day, and silence all future disputes by whose authority the particular Day stands? What ever their thoughts be, We for our parts hope, we shall never live to see, any Nationall Church, much lesse ours, and least of all many Nations to rush up∣on so desperate an adventure. And so we conclude this argument, with this note, That as we suppose, the ground that hath made all the World thus consent in the same particular Dayes according to their severall Religions, was immediately their perswasion, That those Dayes are determined to them by their gods, and that it was so delivered by those that commended to them, those particular Dayes: So this perswasion was built upon another originall prin∣ciple, that the determination of them did properly belong to their gods.

* 1.530And this may make up another argument, (briefly) of great probability, (at least) not only for the particular Dayes: but also and principally for the chiefe Time to Religion: namely, The uni∣versall consent of Heathens, and misbeleevers, (whose practise is, by some of our adversaries, delivered us, as the best Comment upon the Law of Nature or Morality of the fourth Commandement) practising and observing their chiefe Times for their Religion, as determined to them by their gods; and so owning the determination of them to belong to their authority only. This we say, hath not only seemed reasonable to the Mahometans, as we shewed, but to the very Heathen of old. Among whom, as their Priests, or Law-givers, the immediate institutours of their Religion, feigned the other matters of their Religion and Worship to be prescribed by their gods, in Oracles, Visions, Dreams, and the like, according to that naturall principle, which is the generall, affirmative, part of

the second commandement [God, every God, is to be worshipped with His own prescribed Worship] So, according to the generall meaning of the fourth Commandement or at least according to part of the generall meaning of that second forementioned: They ever ascri∣bed the institution of their chiefe and ordinary Holy-dayes, and so∣lemne Times for their Religion, and the service of their gods,* 1.531 unto their gods themselves. Hear Plato speake for them all. [The Gods compassionating the laboursome life of mankind, themselves, appoin∣ted remission of their labours] that is, Dayes, or Times, of remission from their labours, which were their Holy-dayes. Specialties of these may be found in other Authors.

But now, after all, what will our Readers say, if some of our greatest adversaries in this question, have themselves confessed, as much as will necessarily inferre, All this determination about the chiefe Time and particular Day for it, to belong to God, without peradventure or long dispute? Heare them speake. Thus one de∣livers his opinion [Men may by the Light of Nature from the Creature; climbe up to the knowledge of the Creator; and from the Nature of God, conclude His Worship; and from the Nature of His Worship, conclude a Time (as to all other things) to be due to it. But to goe further, and determine, what part of our Time (is due, he means) we cannot: For it will not follow, that because some Time is due, Ergo. The seventh more then the eighth of every Moneth, or any other Day, above or under that number,] So he. Whence we inferre our former conclusion, [If men cannot deter∣mine what is due, (some being due) God must determine it.* 1.532] If he say, he only meanes, men cannot determine it by the Light of Nature; but by other Rules they may. We reply. 1. Then God [Sol. 1] by this confession must determine it for all the Heathen, for all that have no other Rules then the Light of Nature. 2. Besides that we [Sol. 2] have disproved all other Rules as unsufficient, let him try if he can prescribe any sufficient Rules for it. Till when we must say againe; since man cannot determine it, God must, that is, God hath. But heare another. [To offer sacrifice Abel might learne of Adam,* 1.533 or of naturall reason, which doth sufficiently instruct us that we ought to make some publike Testimony of our subjection to the Lord. But (saith he) neither did Adam observe the Sabbath,* 1.534 nor could Nature teach it.] Now marke what followes, If Nature could not teach

it, then Adam could not determine it; and if not Adam, much lesse, any man,* 1.535 or men now. Therefore againe, God must, and did. If he say, Adam might determine another Time, but not this. We [Sol. 1] reply, 1. If he might without a Rule, he might stumble upon this number, and day, (for any thing this Author knowes) as well as any other; and specially since we heare some notice taken of a Weeke, or seven Dayes, before Moses was borne, (of which more [Sol. 2] hereafter.) 2. If he might not without a Rule, and had no Rule, nor could have any certaine (as hath been proved) then he might not determine any. Yet some Time must be determined. There∣fore it was by God himselfe;* 1.536 adde but one more. [Adam neither had, nor should have had any knowledge of keeping a seventh Day, if God had not enjoyned it to him hy a particular Commandement.] And yet,* 1.537 saith he, [A stinted Day is necessary.] Ergo, say we, God must determine it. For what could Adam have more, for any other time or Day, then for a seventh Day, without Gods particular Commandement? And consider but the Similitude between the second and the fourth Commandements; the Matter and the Time of Worship. [Adam, (say they) or naturall reason might teach Abel to Sacrifice. But what? Whether a Sheep rather then a Li∣on, or a Swine? and how much? Whether one Sheep, or two Lambs? a quart, or pecke of fine flower, &c? Neither Adam knew, nor could Nature teach either Abel, or himselfe, Therefore God must direct them.] So say we, of the Time of Worship, (the chiefe solemne Time) That some Time be so set apart for Gods Worship Adam knew; and Nature might teach both him and us. But how much at once? or how often? or when? that is either the length, number, or order, (the Continuance, Frequency, or particular Day) Neither Adam, nor Nature, nor all the men in the World could, or can, determine without Divine authority; we say, not any one of these, (unlesse they will yeeld the Continuance of a whole Day, to be the determination of Nature, as we discoursed before) and much lesse all of them: Therefore we say still, it must necessarily belong to God. Which things being thus evinced in reason, and from their owne confessions in part; We cannot but wonder, they should so soone forget themselves, as to resolve upon the contrary.* 1.538 [That however it be necessary that some Time be dedicated to Gods service: Yet the determination to this, or that

particular Day is not necessary to be designed by Scripture.] And they say the like with more earnestnesse, for the Continuance and Frequency of the Dayes, which they will have now left to the Church. The cleane contrary whereunto doth necessarily follow from their owne grants, as we have shewed. That some sufficient Time being necessary to be determined for Religion; and some particular Dayes also, that the sufficient Time determined may be constantly observed; And that no man can determine, what is that sufficient Time, or what Day will please God; all must neces∣sarily be designed by Divine authority: And that now in the Scripture: Or else he must needs run upon the same absurdity, that he would put upon us, That the Scripture is deficient in things ne∣cessary; and so forsake his colours of Reformation; and passe over into the Campe of the Romanists. If he be ashamed of this, let him learne and confesse, that it is necessary, That God in Scripture, doe define the chiefe Time of His owne Worship, in all the respects of it; and accordingly that He hath certainly so done, for Christians now, as well as for the Jewes of old.* 1.539

And why should he, or any of his fellowes, be ashamed to con∣fesse that which some of the Romanists themselves have ingenuous∣ly confessed? Who yet are knowne to be men not apt to offend in over much modesty, where the authority of the Church comes in competition. One hath thus resolved plainly, [When we must rest to God, it belongs not to man to determine.] And againe, [By the written Law it ought to be determined, when men must rest to God.] And even Aquinas himselfe, though he yeeld not the particular Thing in question, Yet he layes downe a generall Truth which is justly applyable to the very case in hand, He gives this for one reason, why it was necessary, that besides the Naturall and Humane Lawes, we should have a Divine Law: [Because (saith he) of the uncertainty of mans judgement, specially about things contingent and particular; It happens that men are of divers judge∣ments concerning humane acts: Therefore that man might without any doubting, know what he was to doe, and what to avoyd; It was necessary that in his proper acts, he should be directed by a Law Di∣vine, which cannot erre.] Now seeing the observation of the chiefe Time for Religion, is a thing of so great moment, as hath been de∣monstrated; and that the judgements of men are so different; and

so unable to determine, what is necessary, and what is sufficient, for the chiefe Time, and which particular Day is fittest, It was there∣fore, and is ever, very necessary, that God by His own Law & Word, should determine all; and so without all doubt, then He hath.

And now it remaines that we should examine the Arguments or pretences for the Churches Power to determine this chiefe Time for Religion in all the respects, or in any. But we can find none particular, and proper to the matter in hand; but only generall presumptions, upon the supposition (which they will needs sup∣pose) [That God hath made voyd all His owne former determina∣tions, and so left in His Word all Times and Dayes equall under the Gospel.] As also that assertion comes most frequently forth, [That Time and Place are equall circumstances in Religion.] And so Place being left to the Churches determination, Time is so too, in like sort. All which we shall encounter more particularly in their proper station, and namely in the next Chapter, by way of corrollary to our whole discourse about religious Time, we shall endeavour to manifest distinctly. 1. That all Times and Dayes are not equall in Religion under the Gospel. 2. That Time and Place are not equall circumstances in Religion. And therefore the leav∣ing of the one, that is Place, to the Church, will inferre nothing at all for the Time to be so left. And then we shall conclude all our generall discourse, and first part with asserting, That this chiefe Time, thus determined by God, is not a meere circumstance or ad∣junct of Worship, but a proper and essentiall part of it, a part of Re∣ligion, to be observed with the same mind, that any other part of Religion is: which will helpe (we hope) not a little to the con∣scionable and carefull observation of it.

* 1.540Only one Objection, though of two branches, we have met with, against the necessity of the determination to be made by God, which we must give a particular satisfaction unto, least some Readers should yet stumble, or be gravelled at them; but briefly, for many [ 1] words will not now need. Thus it is said, [It seemes to be neces∣sary that God should determine the sufficient Time for His publike [ 2] Worship, even on the solemne Dayes; And again, the sufficient Times for family and solitary Worship every Day: as well as the determi∣nations we have all this while been arguing for. And seeing it is cleare He hath not done those; it may seeme not necessary He should doe the other.]

We answer. 1. Supposing that God hath determined the chiefe [Sol. 1] Time of Worship: There is no such necessity, that out of that He should determine particularly a proportion for the publike Worship: For when men know they must spend the whole Continuance of the Time, the whole Day, in Religious Worship, either publike or domesticke, or solitary, The Governours of the Church may now be well enough trusted to determine the houres for the publike Duties. Their wisdome (unlesse in perverse spirits, that would pur∣posely shut out some of the Ordinances, of Prayer, or Preaching, or the like, or curtall them, that men might be sure to have no benefit by the publike) will easily suffice to allot convenient proportions for these, from experience how long men may ordinarily hold out in such Duties, whether Ministers or People with edification; and herein also to referre it partly to the discretion of Ministers; There being a possibility of variety in severall particular Churches, in the same Church at severall seasons of the yeere, and the like, without any remarkable prejudice to Religion, Gods honour, and the good of mens soules any where: Because still the residue of the Day, before and after the publike, remaines devoted to Religion: Where∣as there would be manifest and certaine danger of prejudice to Religion, (even the ruine of it) as we have shewed, if the whole of the chiefe Time were left to mens discretion, to any number of men whatsoever.

2. We say the like for the Continuance of Time for Religion on [Sol 2] the working Dayes, either in domesticke, or solitary Worship: That God having strictly determined the chiefe Time (namely one whole Day in a weeke according to the fourth Commandement) there was no such necessity that He should determine, besides, the Con∣tinuance of the Week-dayes devotions. He might have done these also, we confesse, if it had so been His pleasure. But we have inti∣mated formerly faire reasons which we may conceive, why He would not; namely. 1. His gracious indulgence, to try mens af∣fections, and zeale, and spirituall wisdome, in redeeming of Time ordinarily, and extraordinarily, on those Week-dayes, for their fa∣milies, and themselves to waite upon God, and their Soules: with which they might be conveniently trusted, if they conscionably observed the chiefe Time (the Sabbath) of Gods owne perempto∣ry determination. Specially remembring what we said a while

agoe, of the Blessing made over to such, that they should thereby come to delight more and more in the Lord: and such then will not be wanting to God and their soules, (or others soules) even on the Week-dayes, when they conveniently can redeeme any Time. 2. As also, To make evill men the more inexcusable, who being not tyed so strictly on the Week-dayes, will yet rob God, and their souls, and the soules of others under them, of the Time of the Sabbath, the Time that God himselfe hath made to be the necessary and ordinarily sufficient chiefe Time for Religion to all men. Such, we say, would never have obeyed any determination on the Week-dayes for any Continuance, if they should have been tyed to that also; which thinke the Sabbath, one day in seven, so intolera∣ble a burden, now that they are so much at libertie on the other Dayes: For also such on the Week-dayes doe scarce give God any Time at all, many, or most of them, with their families, or alone. Therefore, we say, we can see reason why God was pleased not to tie men in all the parcells of Time, when yet He would, and hath in some, in the chiefe. And like unto this, He hath done (at least in the opinion of all (or most) of our English Adversaries) in an∣other Point, namely in matter of our goods. All our estates and goods are His, as well as our Time. Therefore out of them, out of the increase of Corne, and Cattell, and the like, He hath by an ex∣presse determination challenged to himselfe a portion, by way of tribute or homage, namely the Tithe, the tenth part, It is the Lords, Lev. 23. (which afterwerd Himselfe divers yeeres after bestowed upon the Levites ond Priests, His Ministers; to whom He saith, Himselfe would be their portion and inheritance, Num. 18.) Now this Law, we say, our English Disputers beleeve to be perpetuall. Notwithstanding which strict tie for that part of our goods, a tenth part; All acknowledge somewhat more to be due to God, for pious uses, and for the maintenance of the poore: and yet in neither of these hath God made any particular determination; but left it to every ones discretion and affection, according to occasions ordinary and extraordinary.* 1.541 And it was so even of old, when that Law of Tithes was undeniably in force. So there is no manner of neces∣sity or reason, to inferre, That if it please God (and it appeare ne∣cessary to us for Him so to doe) to determine one thing, a chiefe thing, the chiefest in the kind: Therefore He must also doe all of the

kind: Or that, because He hath not determined all of the kind, or not this, or that; Therefore we have no need that He should determine at all any of the kind, not so much as the chiefest. For—

3. We adde, that Gods not determining the Continuance of [Sol. 3] the Time for the Publique Worship on the Solemne Dayes, nor yet of Family or Solitary Worship on the Work-Dayes, is so far from arguing that He hath not, or need not (for our sakes) deter∣mine the chiefe solemne Time for Religion, His own Honour, and mens soules generally; that it rather strongly confirms that He hath, and that we needed He should; As being the only certaine and sufficient obligation to hold men to necessary, sufficient, just, and profitable attendance upon God and their soules; and to supply the defects that are, or may be, in scanty performances on the Week-Dayes, and to scoure off the rust and filth then contracted by much handling of worldly matters; and to make up a full advan∣tage, beyond that which the nature of the Publike Services, whe∣ther shorter or longer, could of themselves meerly reach unto. God, we say, saw it necessary, (and we can, by His shewing, see it too) that He should not leave all Time to mens determinations; and yet convenient, He should leave some undetermined strictly. Therefore accordingly so He hath done, determining the chiefe Time, with the particular Day for it, expresly in His Word, (and somewhat of each Day by the very Law of Nature, as we have shewed) and leaving the rest undetermined to all men, in regard of any strict determination; and referring it to the various occasions and affections of every one for themselves apart, and of superiors for themselves and their inferiors, both ordinarily and extraordi∣narily, according to generall rules of the Scripture, speaking of His Honour, and the good of soules. And all this most wisely and graci∣ously; as we trust, hereafter, every Conscience that duely waighs the premisses, will confesse with us. Unto which acknowledg∣ment yet, all our following Discourses will not be unprofitable, for the fuller removing of all objections and scruples in any part of the whole Question; and the setling of mens judgements in all the maine matters belonging to this great Controversie; as we hope will appeare in the sequel.

CHAP. XI.

Two Corollaries from the former Discourses about Solemn Time. 1. All Times and Dayes are not equall under the Gospel. 2. Time and Place are not equall circum∣stances in Religion.

IT is found by experience, That Truth sometimes is as much (or more) prejudiced by some common Sentences, which have some shew of probabilitie or veritie in them, as by the strongest Ar∣gumentations against it. Because these are only confined to the Discourses and Writings of learned men, and are formally and suf∣ficiently opposed by the Patrons of Truth: But those are usually tossed up and down among all sorts, and passe for the most part without examination, and so doe great hurt insensibly. Therefore it is, that those who would effectually vindicate an opposed Truth, must as well take some paines to encounter such common sayings, even distinctly and expresly as any other contradicting Arguments: applying to them (without feare of being counted Tautologists) such Reasons as are laid down even in other places, with the ad∣dition of any other that are particular and proper; so to discover fully the falsitie and danger of those vulgar Conceits and Ex∣pressions.

* 1.542The thought of this hath made us esteeme it necessary to bestow this Chapter entirely upon the examination of two common Asser∣tions, which serve our Adversaries at every turne almost. 1. [That all Dayes and Times (they say) are alike, and equall under the Gospel. 2. That Time and Place are equall circumstances in Re∣ligion.] Which have been so commonly agitated, not only in all Writings of theirs in this Subject, (though without any judicious and exact scanning) but in vulgar discourses; that they are grown to be in a sort Proverbs among them: Insomuch as we find, that the latter of these hath in some sort tainted some, even of those who yet are Orthodox, in the maine, about Solemne Time: so that even they speak the same language, now and then, of an Equalitie of Time and Place. All which constrained us to take in hand a Par∣ticular Consideration of both these forementioned Assertions:

And though we must of necessity say over some of those things we have spoken already; and touch some others beforehand, whose proper place to argue fully comes hereafter: yet we rather choose to doe so, (though some should call it tautologizing) than for want of a formall setting our selves against those fallacious Principles, to leave such prejudiciall conceits in the mindes of any Readers. To begin with the first then—

Our Position is,* 1.543 [All Times and Dayes are not equall under the Gospel.] The Contradictory whereunto had wont to be ex∣ploded as an Anabaptisticall fancy: But now of late, among the Di∣sputers concerning the Sabbath and Lords day, it hath gotten some more venerable fautors. And which addes to the strangenesse, even those that cry it down in the Anabaptists, say as much as they in sense, and neere their very words. So that there is little or no difference between them, and the other, whom they would seem to oppose; Except it be, that our Disputers give somewhat more to the Churches power about Times and Dayes, than the Anabap∣tists allow. But that we may refute both the one, and the other,* 1.544 in their erroneous expressions, or meanings; We will first a little state the Question now before us; and then declare our Grounds opposite to their Assertions; and finally, give a touch of Satisfa∣ction to their chiefest strength from the New Testament, which may seem to favour them. But all briefly.

1. It is true, [That all Times and Dayes, in themselves,* 1.545 as Times and Dayes, materially considered, are equall, and of the very same nature.] One not more excellent, more holy, more necessary to be observed to Religion, than another: that is, antecedent to all de∣termination of God, or in sensu diviso. So that the learned Bishop speaks right in this,

[Every day of the week had one and the same efficient cause, namely, Divine creation:* 1.546 And all times and things created by God, were very good.]

But if they so state the Question, the Anabaptists, and they, and we, are all agreed; They have no Adversary in this Cause. But yet this is nothing; For they may as well say this of all Times and Dayes under the Law, as under the Gospel; That all were materially equall, and in themselves con∣sidered. By the Sun-rising, or setting, no Theologicall difference appeared in any of them, no more than now. Here then lies no scruple.

* 1.5472. It is also granted, [That the Church may set apart some Times and Dayes for publike Worship.] But with some limitations before insinuated. 1. That they be not accounted as necessary to Religion, or as essentiall parts of Gods Worship. 2. That they be not estee∣med and used as properly Holy, so farre that it should be unlawfull to change them, or to imploy them in any but sacred uses. 3. Last∣ly, that they be not esteemed as efficacious meanes of Holinesse and Blessing, (in reference to the particular Times, Dayes, or Houres) to the observers of them. But in this sense againe, nor we nor the Anabaptists we thinke, will much contend with them, For the Anabaptists, granting a publike Worship, by Assemblies; must needs confesse [That there must be some Times or Dayes set apart for orders sake to that use, and that every one may know when to joyne with the publike Assemblies.* 1.548] Yea we are told, that some of them did judaize, and kept the Saturday-Sabbath, as instituted of old by Divine authority; and not the Sunday, as being, in their opinion, (and our disputers too) but of humane institution. There was therefore no reason to quarrell with the Anabaptists, concer∣ning the inequallity of Dayes, if this be all the difference. Rather it seemes the Anabaptists were offended at this, that those Dayes which man only had instituted, were called Holy dayes; and ob∣served (as they conceited) in that manner, and with that opinion of Holinesse, &c. as those of Gods institution were to be observed.

3. Nor is there any question made by any side, [Whether Di∣vine institution (alone) doe not make any Times, this or that parti∣cular Day, or Houre, properly Holy, and necessary to Religion.] For this is granted, there were some Dayes so made Holy under the Law. And the reason is the same under the Gospel; If God in∣stitute, or perpetuate any.

* 1.5494. But herein as we conceive, lies the businesse and difference betweene us; That we say, [All Times under the Gospel are not equall in reference to Religion;] But that some Times: (in the severall respects of Time) some expresse and definite Continu∣ances; some expresse and definite Frequencies, or Revolutions; and some expresse and definite Seasons, or particular Dayes; are neces∣sary to Religion; and properly Holy: so as they may not be chan∣ged, abrogated, or otherwise imployed, by man; and so necessary above others; (in sensu composito) not by a Physicall necessity of

ordinary nature; but by a Theologicall necessity,* 1.550 or Ethicall and Morall, as some other (besides us) have expressed themselves. And that so, it should be sin in all men (except in the cases of reserva∣tion, admitted by God to interrupt solemne Times) not to observe those particular Times and Dayes, which is not to be said of other Dayes and Times. Our disputers contrarily do maintaine, That no expresse or definite Continuances, or expresse and definite Revoluti∣ons, or expresse and definite particular Dayes,* 1.551 are so necessary to Religion, as that all men, or all Christians, should be guilty of sin, for the in observation of them, more then of others.] This, we say, is that which many of their reasonings apparantly tend unto, and which they must meane, if they understand themselves: Also we cannot deny, but that at other times they say that which will not stand with this; as we shall even here by and by shew them. But we cannot help that, if they contradict themselves; (as they doe in more things than one) but only by shewing it them, and our Reasons on the one side; As we shall here now doe for our Assertions, to win them fully to them, if it may be.

We say then, for the confirmation of our Position,* 1.552 and refuting of theirs: 1. [If the Law of Nature determine, at least once in every mans life, a whole Dayes continuance expresly, as necessary to be altogether spent in Religion, (as we have argued in the ninth Chapter) then is not all Time equall under the Gospel, in respect of Continuance for Religion.] No other proportion will satisfie the Law of Nature; no, not two, or three Halfe-Dayes, in stead of one whole Day. And so this Continuance of a whole Day may not, by man, be abrogated, altered, or alienated; and is more properly Holy, than any other Continuance of Time for Religion; that is, than any other that is lesse; For greater there can be none in Na∣ture, as hath been shewed.

2. [If the Law of Nature determines for every Work-day of a mans life, at least a double Frequencie of attendance upon God,* 1.553 as necessary unto all men: (which we have also argued in the fore∣noted place) Then is not all Number or Frequencie of Times equall in Religion; Or all Times equall in respect of an expresse Frequencie or Revolution so often.] Halfe the Day spent in Religion, will not suffice to discharge from the second due attendance: nor ten times upon the Day before, or the Day after, compensate for that neg∣lect:

Because the Continuance being not here determined, the Service may be so suddenly dispatcht, as nothing but want of Will and Devotion can be assigned as the cause of not tendring that double proportion on the most busie Day that any man hath in his whole life.

* 1.5543. [If the Law of Nature require any determination of Time at all for Continuance and Frequencie jointly, (as we have also pro∣ved at large, and all our Adversaries also acknowledge, under the termes of a Sufficient Time to be Morall-Naturall:) Then, whosoever be the determiner of this sufficient Time; or whatever the proportions be, though but an houre in a yeere: yet is not all Time equall in Religion under the Gospel, for Continuance and Fre∣quencie both. For this houre in a yeere is necessary to Religion, and so properly holy, and unchangeable by man, (who may not take a shorter Continuance, or lesse Frequencie, because this is necessary; not a longer Continuance, and greater Frequencie, because this is sufficient for the chiefe Time:) lesse, and seldomer being against the Law of Nature; which cannot be said of other Continuancies and Frequencies more large: Yet againe, more, and oftener, being not so necessary, and so burdensome. And therefore still, this houre in a yeere, (or any other Continuance in any other Frequencie pitcht upon) is above all other Times for Religion; no other being equall to it.

* 1.5554. [If there must necessarily be, together with the determination of the Continuance and Frequencie for the necessary sufficient chiefe Time: also a particular determination of the particular day and houre, wherein this houre in a yeere must be observed; (or else it is impossible to be observed by a whole Particular Church together constantly: and much more impossible in regard of a whole Nati∣on; and most of all for all Christ••ans, and men, all the world over.) Then, when that particular Day and Houre is once determined (by what authority soever) in any Church, (as it must necessarily be, as soon as the old seventh-day Sabbath was known to be ab∣rogated) All Dayes and Times are not equall in Religion under the Gospel, even in regard of the particular Season, or Order, Day or Houre.] No other Day or Houre is equall to this determined Day or Houre, but It above them all: That particular Day, where∣in that Houre is to be observed, is above all other Dayes: and that

particular Houre of that Day is above all other Houres even of the same Day. As a King once chosen, (in an elective Kingdome; and chosen he must be, as soon as possible may be) is above all o∣ther men in that Kingdome or Nation, and none equall to him from henceforth, whatever they were before his election. And in refe∣rence to this election necessary to be made of a King, that State is called properly a Kingdome, even during the inter-regnum or va∣cancie: and it cannot be said properly, that all men are equall in that State, because the Fundamentall Law of the State requires, that one be above all the rest as King. So that from the Law of Nature, and the confessions of our Adversaries themselves, It cannot be properly said, that in any one of the Respects of Time, (Continuance, Frequencie, or Order) all Times or Dayes are equall in Religion, under the Gospel. For that, 1. The Law of Nature re∣quires a determination of all the three Respects, that so a chiefe Time may be observed. 2. It then requires (upon the supposition of Gods not determining now) an undelayed immediate determination of all of them by the Church. 3. It binds consequently (upon the supposition of this determination left to the Church) the Consci∣ences of all under the Churches authority, to that determination in all respects, as well, and as strongly, as if God himselfe had expresly made it. And so to all inferiors in the Church, (and superiors too, unlesse endued with cleare authority to alter what is once ratified by God) that Time so determined, for Continuance, Frequencie, and Order also, is necessary, and unalterable, and above all o∣thers.

5. If God, in the New Testament,* 1.556 have owned one particular Day in a Revolution, as His calling it the Lords day, (as He hath undoubtedly, whatsoever ridiculously D. Gomarus hath fancied, that it signifies only the day of the vision to John, and no more) Then, how seldome soever it come about, be it but once in a yeere; Or whatever be meant by it, whether the day of the Lords nati∣vitie, Christmasse day, as it is called; or of His resurrection, Easter-day, or any other day; and how little soever be to be ob∣served of it as holy, and spent in Religion, two houres, or one houre, or lesse: Yet still, in as much as it is intituled the Lords-day, (by the Spirit of God guiding St. Johns pen) All Dayes and Times are not equall in Religion under the Gospel, for Frequencie,

and the particular Day in that Frequencie. For this Day, in its Frequencie, is above all other; It alone (and no other with it, or besides it) is honoured and graced with that Majestick and glorious title.

* 1.5576. If the Church in all Ages from St. Johns time, be a sufficient Interpreter (or living Dictionary) of a word or phrase in Scripture, (as a man would thinke no man would offer to contradict that) Then the Lords-day signifies both a Day in a Weekly revolution, (and not an Annuall Day) and the first Day of the Week, the Day after the old Sabbath, which was the last Day of the Week. On which first Day of the Week, S. Paul being at Troas seven Dayes, kept a speciall meeting, and administred then the Sacrament: and on that first Day of the Week, he appointed at least the charitable collections to be; taking it for granted, that that Day was weekly observed; as undeniably it was in the next Age, and ever since. Then also, againe, All Times and Daies are not equall in Religion under the Gospel: But the Lords-Day, the first Day of the Week, for Order and Frequencie, is above all other Daies, and numbers of Daies. One Day in seven, and the first of the seven, have that dig∣nity in the New Testament, to be owned as Gods, as the Lords own time, which no other Number or Day can pretend unto: None so necessarie as this to be observed.

* 1.5587. If whatsoever God ownes as His possession, by way of discri∣mination or difference from other things of the same kind, uses to be wholly His; no part or parcell of it for worldly use, as it was with the Lords house, and the like: Then is the Lords day wholly the Lords, wholly sacred; the whole Continuance of it being the Lords possession, to be wholly imployed in His immediate worship and service: [The Greeke word for it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being plainly a Possessive belonging to the Lord.] And then also again, All Times and Daies are not equall: in Religion vnder the Gospel, even for Continuance, as well as for Frequencie and Order. But the Lords-day is in all the 3. Respects of Time more necessary to Religion than any other, and so above all other Dayes and Times: There being none, besides this, ennobled with such a relation to the Lord, to be stiled by Himselfe, His. None so every way, or any way, the Lords day, as this. For also—

* 1.5598. If Scripture may be safely interpreted by Scripture, even a∣bout

the nature and reason of a phrase or terme, (as that uses to be a generall rule among Divines, except there be in the Text it selfe an evidence, that it cannot be here taken as it is elsewhere; or that it oppose some other undoubted truth.) Then, besides all that hath been already noted of the Lords-day, it is hereby also intitled to an Institution from the LORD Himselfe, from CHRIST:* 1.560 As being paralell in phrase with the LORDS Supper, which beyond all peradventure, had no other Institour but Christ. The Spirit of God, who directed the two Apostles. Paul, and John, in these two titles, (which are neither of them used in Scripture but once a peece,) never vouchsafed the terme to any other thing in the New Testament: but only to the Supper and the Day [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] He had his choyse of words, and spake nothing, but upon admirable reason. And no other good reason can be imagined why he would match these two, (& these only) in this appellation, If they both had not had the same Author and Institutour: And if he had not intended to insinuate so much unto us, and teach it us even by the phrase particularly, giving first the terme to the Sup∣per, and when we could not mistake that, matching the Day with it, that we might not mistake that neither. Then also, once more, All Times and Dayes are not equall in Religion under the Gospell. The Lords day is above all other Dayes and Times, in regard of its Author and Institutour. No Day is equall to this in this highest dignity and prerogative, (whence its being His peculiar, His pos∣session, wholly His, sacred to Him, infallibly flowes, unlesse He had said the contrary,) having its authority and institution from the Lord himself; and so being then unquestionably necessary to Reli∣gion; and most properly Holy; and beyond controll altogether un∣alterable by man: None of which can be alledged with any the like pretence from Scripture, for any other Day under the New Testament. We are not ignorant, that exceptions are made by our disputers against these things that we have represented concerning the Lords day; But the speciall answer to them we reserve to its proper place, where we shall (by His assistance, for whose Com∣mandement,

Day, and Honour, we argue in all this,) take all that they say against it, into consideration; and give, we hope, a satis∣factory discharge to all their objections. In the meane Time, upon so just an occasion, in this place, we thought it requisite to give our Readers a breefe of what we shall more at large then discourse of, whereby we doubt not, but even without the help of our solutions, divers, will be able, by the innate light of these considerations here presented, to discover the adverse exceptions to be but frivo∣lous; and no way enervating our assertions about it. But we have one proofe more of the inequality of Times now —

* 1.5619. If God himselfe retaine in His own hand, even under the Go∣spell, the determination of the Continuance and Frequency of the chiefe Time necessary and sufficient to Religion for all men for the chiefe Time; and that it is not put over by Him to men, the Church, nor any other; (as hath been at large proved in the forgoing Chap∣ter:) Then the fourth Commandement is unquestionably, that de∣termination, expreslly for one whole Day in seven, and the Lords day, the first Day (of the seven) of the week; is the particular Day, and all that we have here now said of the Lords day is un∣deniably true, unlesse our Antisabbatarians will turne Sabbata∣rians, and pleade for the Saturday-Sabbath, as still in force by the fourth Commandement: (from which Hold, we yet doubt not but we shall beate them hereafter, and all that argue for it:) But how∣soever: then still it followes most certainly, that all Times and Dayes are not equall in Religion under the Gospell. But that there is still as great an inequality of some Dayes (though not of so many) as ever there was under the Old Testament (except the typicall use of the particular Dayes then appointed) even upon the highest ground of Divine command; which lifts up the Lords day for the whole Day in a constant weekely revolution, above all other Times and Dayes, now whatsoever, as certainly, (and only) ne∣cessary to Religion, and sufficient for the chiefe Time, unto all Christians, and men all the world over, and properly Holy, and un∣alterable by man; and honoured with the blessing mentioned in the fourth Commandement, and needed by men, as we have discoursed before.

* 1.562And now from all this, will follow a certaine, and easie Answer to those places of the New Testament, which seeme to favour the

adverse opinion; and to lay all Dayes and Times levell now. As Gal. 4. Blaming the observation of Dayes, and Moneths, and Times (or seasons, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the word) and Yeeres. And Rom. 14. making stronger Christians to pronounce, every Day alike.* 1.563 These places, we say, must of necessity be interpreted of the Iewish Dayes and Seasons, the particular Dayes which they observed for the Weekely Sabbath; and the New Moones;* 1.564 and the seasons for their Yeerely festivalls; the Passeover, feast of Weekes, Trumpets, Taber∣nacles; and their Sabbaticall Yeeres, every seventh Yeere; and Yeares of Iubilee every 50. Yeares, of these Seasons and Dayes, speakes the Apostle, which the false Apostles would still obtrude upon Christians, and weake ones still made conscience of. Of all these Dayes and Seasons, it is most true, that they are all alike un∣der the Gospell: and none higher then others, none of them to be observed with any religious respect to the Day, any more, or as Holy-Times: as being made voyde by Christ, and laid levell with all ordinary Dayes and Times. But these cannot be extended to all Dayes and Times universally. If but any one of the former positi∣ons in this Chapter be true; and much lesse can they be urged a∣gainst us, if all our reasons here exprest, be good, as we beleeve them to be: And specially the third, and the last. For which, with∣out more adoe now, we appeale to the consciences of all readers; [Whether they will admit of our interpretation of these places, or make voide even any necessity of any sufficient Time at all for Reli∣gion (and so hazard the loosing of all Religion for want of a suffi∣cient Time) so much as one Houre in a Yeare, or any day at all to be certainly determined for Religion, Gods Worship and soules good?] Which whatsoever it be, or by whomsoever it be determined: All Dayes and Times are not equall: but the determined sufficient Time must be above all other Times, and the Day for it above all other Dayes. And if they grant such a determination necessary, then whe∣ther, notwithstanding all our Arguments, they will still ascribe it to men, or to God? And if to God, then all Dayes and Times are again (more certainly) not equall. But Gods determined Times and Dayes must be above all others, for necessity, sufficiencie, holi∣nesse, blessing; which is enough and enough for thir assertion. And so we leave it, to the consciences of our readers: And proceed to our other position: which is—

* 1.565[Time and place are not equall circumstances in Religion,] For the demonstration whereof, we need use no other arguments then such as may be drawn from what we have already discoursed con∣cerning the profitablenesse and necessitie of Time toward Religion, specially the Continuance and Frequencie of. Time largely imploy∣ed to Religion, even indeterminately and voluntarily; but more, determinate and solemne. Whereunto when we go to seek a para∣lell in place, we shall find the distance and difference so unmeasur∣able, as we cannot forbeare saying, that we know not how to wonder sufficiently, how confidently, and continually, the equalitie of Time and Place is inculcated upon all occasions. And were it not for that confidence of our adversaries in this assertion, we should even be affraid, our Readers would think us fooles, or that we wanted worke, to busie and trouble our selves to declare a thing so evident and plaine, as this will anon appeare to all that exercise either cons∣cience or reason in the comparing these two one with another.

* 1.566To which purpose we must needs first begin with a little philo∣sophicall discourse of Place relating to humane actions, and busi∣nesses; as we had before of Time, but with much more brevity. And then we shall make up, (but briefly also, for a few words will make it plaine enough,) the vast disproportion and inequalitie be∣tween them in Religion.

* 1.567We say then first, That as Time, so Place, in Philosophy, is con∣siderable in a double Predicament, one of quantitie or proportion, roome or space; which also hath three respects (or dimensions, as they are called, whereas the proportion of Time hath but two.) 1. Of Length, 2. Of Breadth. 3. Of Height, which is so termed as it tends upward: but as downward, is termed depth. The other of Vbi which hath not an English substantive proper for it, onely, we must english it, the place where a man is, or doth such a thing.

* 1.568Again, Place (as well as Time) may be denominated, according to nature, or art, or accident: 1. Naturally, as to be in or upon the earth or water, or ayre, 2. artificially, as to be in a house, or room closed round, and covered over head; or open above, or on the sides. 3. Accidentally, to be where such a thing happened, or to∣gether with such company and the like. Each of these may admit many varieties of distinctions, which it is not to the purpose to

reckon up, though some artificiall ones we must a little more look at by and by.

Moreover Place (as was said of Time) how ever denominated,* 1.569 is considerable two wayes: Either as Indeterminate, and unregard∣ed; or determinate, definite, and appointed. The first is, such Place, where a man is, or where he doth any thing, without choise of that Place, for that action or businesse, either by himself or by any Superiour; and only some consideration moves him to that action or businesse at that Time; and so he performes it in that Place where he happens to be at that Time; and possibly doth not so much as think of the Place at all; but meerely of the businesse in hand, and the occasion of it. The other is such Place, wherein before hand a man purposed and resolved, either by his own choise, or Superiours command, to do such an action, or pursue such busi∣nesse. And so the Place is part of that which he takes upon him to regard in the performance of such businesse; and part of that which is charged upon him by the command of his Superiour, what ever be the Motive, or Cause, of such undertaking of charge.

And now, that we may the more speedily come to out Paralell, we will forbeare any distinct consideration of Place in reference to civill businesse, as waiting on a Superiour, getting of Learning, or the like: and without more adoe fall upon the businesse of Religion for Gods honour, and the good of soules, though we shall illustrate that a little now and then, by instances also in civill matters.

Place, then in reference to Religion, hath generally,* 1.570 as it was with Time, a twofold consideration. It being either some common Place, usually and ordinarily imployed in worldly businesses, as a hall, parlour, chamber, yard, or field, &c. (which for distinction sake, not rigorously, are termed prophane places,) or else Consecra∣ted Place, set apart purposely for Religion: and that either wholly and perpetually; or but in part and for a Time, or at some set Times, again that which is perpetually Consecrated may be exclusive, either of all worldly matters from being transacted in that Place, or of all other Places from being capable of those services for which that Place was Consecrated, as in both respects, the Temple of old, was by Gods appointment a Consecrated Place, exclusive from all worldly businesses, and from any other Place being capable of Sa∣crifices

and other typicall services for which it was ordained. Also Place, whether common or Consecrated, may relate to Ecclesia∣sticke (or publique) worship of divers families together; or do∣mesticke worship by those of a particular family, or solitary wor∣ship, of each person by themselves.

Here now we are to take a view, how far Place in any respect is profitable or necessary to Religion? And whether it can match Time in it? Or comes short of it? And if it do, wherein? So that we may do our Adversaries all the faire right that may be in the point, we will first of all scanne, all the profit or necessity that can possibly be pretended to be in Place, some Place, or any Place, toward Religion, wherein it equallizes Time any way. Whereby also they (and all Readers) we hope, will see by how slender matters they have been abused, to make them proclaime in such sort, as they do continually, the equallitie of Time and Place in Religion.

* 1.571The necessitie of Place may be reduced to three Considerations, all respecting properly the body, and none of them the mind direct∣ly, which yet is principally employed in Religion. Frrst, there is a Naturall, Physicall necessitie of some Place for every Religious acti∣on, or rather for every bodily creature to be in, during its actions. Even Spirits and Angels being creatures and finite, though not corporeall, have their Place, (their Vbi as Philosophers call it) wherein they are; and out of which they are not at that Time.

And all bodies have besides, both Locum Internum, which termi∣nates their bodies, as also an Exteriour Place, within the ayre or water (or viz.) which by a naturall physicall necessitie they do re∣quire and take up and fill; namely a Place proportionable alto∣gether to their own bignesse, for length, breadth, and heighth. And this they never change, while the bodyes are the same; This pro∣portion of Place is immutable, being naturally fitted to their big∣nesses, how ever the bodies move from Place, to Place, in regard of their Vbi. Now if we take Place in this consideration, there is indeed an equallity between it and Time in Religion (or any other businesse or action,) both are necessary, physically, as we say, that is, inevitably, whether we think of them or no, whether we will or no. No man (no creature) can rid himself of the company of

Time and Place. (Esse cum tempore, & Esse in loco; are as inse∣parable adjuncts, as their own very being.) But this is such a weake consideration, as we should be ashamed to mention it in a serious discourse, but that we find our Disputers, even seriously holding this forth, as a remarkable equallity between Time and Place in Religion, that nothing can be done without some Place, as nothing without some Time, and that this should insinuate them both alike, and of equall importance. Whereas in true and sober understanding neither the one nor the other, come at all into a Religious consideration in this sence. Vertue nor Vice, Ethically or Morally, (and much lesse Theologically or Religiously) having no manner of relation to such Time or Place, or such Time or Place to them. Therefore we dismisse this consideration as un∣worthy of any Time or Place in our discourse: but that our Di∣sputers wisdome, or Philosophicall naturall (not morall) reason hath laid a necessity upon us to say thus much of it, that it may no more hereafter be talked of in this controversie.

There is a second necessity naturall of Place to humane actions;* 1.572 Religious, or Civil, which we may call vitall, or medicinall, that is, that the proportion of the Place, wherein one Prayes (or many) or tenders any service to God, be of so large a compasse for length bredth and heighth, as that a man may have roome to breath, and that his limmes and members of his body be not so crushed or crowded, as thereby his life or health should be violated and en∣dangered. From whence followes a necessity of a larger Place for many, then for one, or few. Now in this consideration also, we will not deny an equallity between Place and Time. Place must not prejudice the life or health by the straightnesse. No more may Time, by its over long Continuance, or too much Frequency, for any Religious duty, or any thing towards it, watching, fasting, or the like. But this kind of necessity is rather Negative then Posi∣tive, in true construction, and is not for Religion properly in a Morall or Theologicall consideration, as was noted before, but on∣ly naturall, vitall, medicinall, respecting the bodily spirits, and but indirectly the mind or soul. And therefore we need not mul∣tiply more words of it.

Meane time we have a third naturall necessitie to consider,* 1.573 which we may call animal, or sensitive; namely, that the Place where

one is met with others to worship God, be so large for roome, and so ordered for neernesse to him that is to speake, (whether in Prayer to God for all the rest, or out of the Word, by Reading or Preaching to all the rest) as that all and every one may be able to heare, whatsoever is spoken. And this consideration once more equallizes Place and Time. This being like to the necessity of light Time, (whether Naturall of the Day light, or artificiall of Candles, Lampes, Torches, &c.) that all may both read, that can read, and besides may know to behave themselves orderly in the service of God, and may partake of the Sacraments in a fitting and decent manner. But againe this consideration, is rather Nega∣tive, or Privative, then Positive; and though drawing neerer to Religion then either of the two former; yet being not properly a necessity Theologicall or Morall, but animall and sensitive, the Senses not serving but within such a distance, and with such helpe: Whereas Religion is chiefely exercised in the mind, and may be (solitarily) without any present use of the Senses; and when pub∣likely, the Senses are accomodated with fit Place, and Time, the mind perhaps is wholly irreligious. So that here is a very small matter toward Religion, affirmatively and certainly, by all this necessary Place had and observed. And yet this is all the necessity to Religion, that we can conceive, that Place in it selfe considered, (and Antecedent to all command of God, of which by and by) is capable of, in any respect relating to Gods Worship, and the good of mens Soules: as we shall see more anon.

* 1.574Sutable hereunto, somewhat also may be said, of the profit of Place, as it may be thus, or thus diversified, toward Religion. But whatever it is, it will be found only accidentall, and not any way affording any substantiall profit, like that which we have before noted (and must now againe for this purpose repeat) of the profi∣t••blenesse of the Proportion of Time both for Continuance and Fre∣quency, in a substantiall manner as we may call it.

* 1.575First, then there may be an accidentall profit (or rather conveni∣cy, for that here is the more proper phrase) in Place, when well contrived for the largenesse of it according to the company, and for the coolenesse in hot weather, and warmth in cold weather, and shelter from raine, and wind, and the like. Yet this, it is not amisse to observe, is so little toward Religion, that the Jewes had

not by Gods command any such thing in that Court of the Tem∣ple where they met, but were in the open ayre, lyable to raine and stormes, as appeares (besides the evidence of other proofes) by Ezr. 10. vers. 9.13. Though it is also true, that some of the godly Kings provided somewhat toward it, cal'd a covert for the Sabbath, which wicked Ahaz is branded for taking away; (as in spite to the Worship of God) a Kin. 16.19. Whereunto we may adde, the conveniency of fitting seates, and galleryes, and windowes for more light, and such like accommodations; and the Places of pub∣like Worship being not too farre from the dwellings of those that are to have recourse to it. And like unto this accidentall profit of Places, is the accidentall profit of Time heretofore noted, namely the seasons of Time, as that the publike Worship, particularly be not too early, nor too late, in the morning, or at night, whereby men would be apt to be sleepy, or drowsie, nor too long continued in the extremities of heat or cold, which would dull mens devoti∣ons, or that persons could not come from, and returne to their dwellings, in convenient times. Here now againe Time and Place are equall, But these things are still rather removalls of impedi∣ments, then any formall furtherance, when they are at the best, as reason and experience shewes. All this may be observed, and yet little or no Religion gotten hereby.

2. Another accidentall convenience (or profit,* 1.576 if any will still call it so) may be in reference to the fancie, when the Place is so gracefully shaped, whether in the greatnesse of it, beyond any ne∣cessary use, or in the littlenesse of it, yet capacious of all the com∣pany; and otherwise artificially adorned, both in the fabricke of it, and other adventitious ornaments: as that it pleases the fancy of such as come into it, which oftimes such things doe, even more then enough. But this conveniencie such as it is, (though if it be soberly and rightly used, may adde a little cheerfulnesse to the Spi∣rits at the first beginning) oftentimes, if not for the most part, and with the most men, proves an inconvenience, and a great one, by distracting mens minds, with looking upon those fancies, and so occasioning the neglect of the religious and solemne actions, they come (or pr••••••••d to come) for. In so much as the wife and severe Lawgiver of the Lacedemonians Lycurgus,* 1.577 appointed the Place for the publike meeting of the Senate for State affaires, rather by a

River side, then in any house: Because he said, In a house, men would often be gazing upon the fashion of the building, or some other beautifyings of the roome where they were, and so many times neg∣lect the minding of the businesses in hand. How much more is this like to be, If Places for religious meetings, be curiously adorned with Paintings, and Stories, and such like gawderies, as some would have them now adayes. So that, though here, we offer not any paralell of Time to Place in this consideration, because Time be∣ing not so founded in a sensible object as Place is, it is not capable of artificiall ornaments, or pleasure to the fancy, yet Place hath got little preheminence of Time in this, being more liable to abuse then Time, and its conveniencie very weake. Therefore for this particular, we will referre it to the Readers, to pronounce concer∣ning their equality toward Religion, and proceed to a third consi∣deration.

* 1.5783. Some kind of profit, or conveniency, may further be in Place, namely of a set determinate Place, even Consecrated: (we meane not, with this or that Rite of Consecration, for which we know no warrant in Scripture, no such thing being related of the Synagogues, beyond which, our Places of Worship can with no good reason pretend, if so farre) But we say there may be an accidentall conveniencie of Consecrated Places, built purposely, and altogether reserved for religious Duties, as our Churches, and the Chappels of great men. Which profit, or conveniencie, we may call a Civill Testimoniall of respect to the Worship of God, and busi∣nesse of Religion.

That as it is a peece of Civill decency, and expression of respect, to have roomes reserved for serious businesses: As the Towne∣house for every Corporation, the Shire-house, the Parliament-houses, and the like. Even every man that hath roome enough in his private house, hath severall Places, to lodge, to eat, to dresse meat, &c, and other things are not usually done in those roomes: So in Times of Peace and Plenty, it is fit there should be for all publike assemblies, Places built and reserved for Religious use. And to apply these without any necessity to meere secular purposes and businesses, may be a breach of decency: Although all sober and serious businesses, wherein the Parish generally are to meete, may haply passe for a sufficient necessity, if there be no other Town-house

wherein they can meete. Also to keep a schoole in some part of the Church (as it was wont to be, in all villages, till of late) where there is no schoole house built, may also pretend to a neces∣sitie, But out of these cases, and for the constancie of meeting, It is fairely convenient to have publique places so set apart for Religious services. But this convenience is again but a weake matter. For he that prayes in his hall, or parlour, may, and often doth serve God as Respectively, Decently, Devoutly in his mind, as he that hath a Chappell in his house: and so Souldiers that heare Prayers and Ser∣mons in open Fields, where ever their Campe is, may be as devoutly affected, as those that have the most convenient Church to meete in. And so it was unquestionably, with the Primitive Christians, who met any where, in private houses, in caves, in woods; and had certainly no set Places at the first; notwithstanding all the preten∣ded allegations that some have made of late for this;* 1.579 Of which the most materiall are answered by the learned Cameron. Now the pa∣ralell of Time set apart, to match or exceede this, we forbeare at the instant, because by and by, it will come more properly. Two other considerations of the profit of places remaine, which as they were ordained of God of Old, drew neerer to Religion, then all that we have yet mentioned: Though still their profit was but ac∣cidentall as we shall see: And now in one of them, it may be a little still, though very little: and in the other none at all, but con∣trary: For—

4. There may be an accidentall profit of places set apart,* 1.580 that is for memoriall; When publique worship is performed in places, where, or whereabouts, some famous act of Gods providence hath been shewed, or which are built meerely in remembrance of some such thing. So of old, God appointed some, as the Temple to be built on Mount Moriah, where Abraham offered his Son Isaac. And ratified others, as he sent Jacob to Bethel, when he had had his vision, and where consequently he had vowed to serve God. And according to this, men of their own choise, lawfully built the like altars; namely the places of sacrifice in memory of some no∣table work of God; till God, by the building of the Temple, com∣manded them all away; and after that, they proved occasions of much Superstition and sin. And so did the making the Sepulchers of the Martyrs (some while after the Apostles) the places of

Christians meetings, prove occasions of Superstition and Idolatry too, ushering in praying to Saints, and worshipping their very Ima∣ges, and the like. And herein Time hath matched Place, both for the profit and disprofit. For though of old we reade of no abuse of Times set apart for memoriall by the Jewish Churches, or any of the old Patriarkes; yet we have before noted, that not onely God did appoint some Dayes and Times of Memoriall, as the Passeover, and the Feast of Weekes and Tabernacles, though they had also another use, namely Typicall as we have also noted: But the people of God ordained some likewise, as the Dayes of Purim, and Feast of the Dedication. And as for the Christian Church, they by degrees grew to observe sundry Dayes of memoriall in a yeare; and haply made good use of them in the Innocent Times, but afterward these also degenerated into Superstition, and burden, and even proved matters of Idolatry, as that Papists Dayes formally dedicated, not to God but Saints, Angels, and the Virgin Mary; In which they pray solemnely to them, and worship their Images, and Reliques above all other Times. Here then they may go again for equall (Place and Time) a small profit, and some danger of disprofit. On∣ly the Continuance of Time well imployed, may be, and is, a reall and substantiall profit (so far forth) as our Anniversary Time of thanksgiving for deliverance from the Powder Treason, in expe∣rience and reason is. Also Gods Day of memoriall, sets Time above Place, he having now ordained no Place for that end: So that the advantage here is for the Time, of which a great deale more will come to be shewed now straight way.

* 1.5815. The last kind of profit, that we can think of, which Place can afford to Religion, is still accidentall, namely Typicall, serving by the command of God, for a Ceremonially Spirituall use. Such was the Place of the Tabernacle and Temple, which related to CHRIST (whose humane nature was the true Temple, wherein dwelt all the fullnesse of the Godhead bodily) and directed to expect all the ac∣ceptation of our services, our spirituall sacrifices, from their being presented in Him and in His name to the Father; and the unlaw∣fullnesse of presenting them otherwise. And answerable hereunto Time: the seasons of Time (as we have formerly discoursed,) even all that God of old appointed, all the particular Dayes, He set apart for His worship, he made (first or last) to be typicall and to have a

Ceremonially Spirituall use, relating to Christ, as Saint Paul tells us, Col. 2. In this againe then, Time and Place of old were equall; And so are they now too: Not that there is any such use of them in the Christian-Church now: But that there is no such use of ei∣ther of them any more. We will not urge, or pleade for a Ceremo∣niall, or Typicall use of a seventh Day-Sabbath under the Gospel. (However some friends seeme a little to doe so; by some phrases, perhaps unwary, certainly unadvised) Nor of the Lords-day; though it is a strong memoriall, as appointed by God in memory of Christs Redemption by His resurrection on that Day of the Weeke. Also no Place now doth or can inherite such a Typicall profitable∣nesse. Men never having power to invest it with it; and God ha∣ving devested it by the comming of Christ in the flesh, and the conse∣quent destruction of His Temple at Jerusalem.

We say then, That in this respect, as well as the former, Time and Place have been, and are equall in Religion, one as profita∣ble as the other. But we have now done with all their equality, and with all the necessity, or profit, that can be in Place, this or that, or any Place, toward Religion: Of which we have had no∣thing properly Theologicall, or Spirituall, but this last which was meerly accidentall, by Gods absolute pleasure and institution; and the rest only properly for the bodies convenience, and very little or nothing to the mind, except accidentally to the fancy, or memory; But nothing substantiall, or in the nature of the thing it selfe, to∣ward the Soule, its inward good, Gods glory, and so the advance∣ment of Religion.

And now there are yet behind manifold considerations of Time, the proportions of it, the Continuance, and Frequencie, wherein it is Ethically, and Morally, substantially and materially profitable, and even necessary, in the most Theologicall respect that can be, for the securing and advancing of Religion; Wherein it will un∣deniably appeare to be, beyond comparison, superiour to Place, and that Place in those most important respects,* 1.582 can in no sort pre∣tend to be equall to Time in Religion.

Only first, let us but premise two or three differences, even in Nature, between Time and Place: which though perhaps at the first view they may seem but sleight; yet upon second thoughts, they may possibly be counted worthy the noting, as foreboding

(as we may say) the greater and more remarkable differences in Religion. First then, Place, our Place, is terrenum quid, an earthly kind of thing; we being on earth, its foundation is on earth, and is defined by an earthly body, of which it is the superficies: And accordingly, as we have already said, it hath only properly rela∣tion to the body, and bodily conveniences. But Time is coeleste quid, a kind of heavenly thing; whose foundation is in heaven, being derived from thence, from the motion of the celestiall orbes and heavenly lampes of light; being measured by them, and being the measure of them. And accordingly, it is proper to helpe us forward toward heaven. 2. Place is, quiddam crassum & materiale, a kind of grosse and materiall thing; and so only concernes the bo∣dies convenience directly, which is a materiall substance. But Time is quiddam immateriale & spiritale, as we may say, a kind of spirituall and immateriall thing; and so hath a more proper in∣fluence into the mind, soule and spirit. 3. Place is in its owne nature, fixum & immobile quid; a fixed, setled, steady thing, which moves not; and so lesse care is required about it, the same Place that serves conveniently for one businesse, will often with∣out any care taking serve for another, the same Hall or House for divers kinds of Councells at severall Times. But Time is mobile & fluidum quid, a fleeting fleeing thing, that slides away silently like a river without noyse; and so the same particular Time, in any of the respects, is irrecoverably lost, if slipt and neglected; and accordingly if good care be not taken about Time, the whole acti∣on or businesse comes thereby to be disordered and marred. So that even in Nature (to begin with) the differences are apparent between these two, Time and Place; and so in Civill or Artificiall actions they are not equall.

* 1.583But much more manifestly, and importantly in Religion, in very many Considerations, which we now proceed to enumerate and waigh.

1. We have noted of Time, even indeterminate, [That it is a circumstance of much importance toward any businesse that admits variety of degrees, as getting Learning, and Religion doth.] Both the proportion of Continuance, and of Frequency, even either of them, is very materiall, and a substantiall advantage or disadvan∣tage toward Learning and Religion, (according to the largenesse

or scantinesse of it) and that in an Ethicall and Theologicall Con∣sideration. But of Place we now say, there is no such thing to be affirmed; of the proportion of Place in any of the dimensions, or all of them, or of the (Vbi of) Place where one waits upon God, in it selfe considered, and in reference to a mans owne particular devo∣tion in solitary worship, or even to domesticke or publike worship, after the bodily conveniences forenoted be satisfied. A little, low, narrow closet, is equall to a large, high, wide roome. And the open field of many miles, long and broad; which hath no limit but the aire within the reach of the eye on any side; nor no other covering or bound of height but the Canopy of Heaven, is equall to either. And a cave or grot under ground, equall to them all, and none of them more or lesse conducible toward Religion then other. Time therefore and Place are not equall circumstances in Religion. But this must be shewed more particularly—

2. By observation of any ones progresse in Learning,* 1.584 or Religi∣on, above another of equall capacitie, and other helps; A man may certainly judge, even without being told, that the best Proficient hath imployed (at least indeterminately) larger proportions of Time, for Continuance or Frequencie, or both, toward Learning and Religion, than the other who is behind-hand. But who can say so of Place? Who can judge, whether he hath been in a wide roome, or a straight? within the house, or in the field? in a Church, or besides the very High Altar? (as the language hath been of late, and the devotions of some, even where-ever they have travelled.) He had need be a Prophet, that could tell where such an one had prayed or read; for it can never be gathered from his Pietie gotten, or not gotten. Therefore againe, Time and Place are not equall circumstances in Religion.

3. The like is evident,* 1.585 in judging of proficiencie in Religion or Learning, (other things being equall) by the Proportion of Time spent and observed toward it. Who so hath observed most, and oftnest Time, may infallibly be judged to have advanced more, than he that hath observed lesse, and seldomer. And againe, a man may by the like reason certainly foretell, without a Prophetick spirit, [That he that observes two houres for anothers one, and so proportionably a greater Continuance and Frequencie remarkably, will make a remarkable benefit above the other, answerable to his

Time.] But can any man so judge, or so foretell by the Place, the Roome where a man studies, or prayes, or the like? If he would offer to speake so superstitiously of a Church, or Chancell, or the very High Altar; yet rationally he cannot; neither will the event or examination credit his confidence. Therefore still Time and Place are not equall circumstances in Religion.

* 1.5864. A mans imploying voluntarily and indeterminately, much or little, often or seldome Time, upon study or devotion, God and his soule, is a cleare demonstration (supposing no accidentall hin∣drances) of his greater and earnester affections, than another mans that doth otherwise: and that other mans sleight and faint affe∣ction to spirituall things. But doth the Place a man is in, or goes to, shew any such thing, unlesse that it declare a care of being free from accidentall hindrances, for which sometimes a wide field is the best securitie: Or of having accidentall helps, as in a Librarie, or the like? And yet in that Field, or Librarie, a man may be idle, and sleight, and heartlesse; even scarce pray, or study at all, though that were his errand thither. But so it is not, if a man observe Time; For then he cannot but pray, and the like, and continue his affection in some sort; Or else he altogether loses his Time, and observes it not. Againe then, we say, Much Time imployed in Religion, demonstrates, beyond deniall, much devotion and af∣fection to it: And little, proclaimes it to be little. And so, often, or seldome. But what doth the largenesse of the Place commend? or the narrownesse disparage? What doth the frequent returne to the same Place, or the change of Place, discover of a godly disposi∣tion, or a worldly? Againe then, Time and Place are not equall circumstances in Religion.

* 1.5875. He is a wise man, that orders his Time aright for his most im∣portant businesses, as Study to a Scholar, Religion to a Christian: that though he could not determine the Proportion before-hand, yet redeemes Time with the greatest largenesse that may be for these things, for Continuance and Frequencie both. But what wisedome is there, or can there be, about the largenesse, or frequent reiteration of Place, unlesse meerly accidentall? Or can a man be properly said to redeeme Place, that is, more quantity and roome for study or devotion. The Philosopher said of old, [Solius Temporis honesta est avaritia:] It is only commendable to be covetous of Time;

of large proportions of it, to redeeme it, and imploy it to the most usefull and important purposes. The very Sentence excludes cove∣tise of Place, and largenesse of that, or any thing of it. Reason and Religion say the same. Perpetually then the Conclusion is to be repeated: Time and Place are not equall circumstances in Re∣ligion.

The evidence of this will yet be more cleare, if we come to compare determinate Time, solemne, consecrated Time, with determinate or consecrated Place, toward Religion, the profit and necessity of either, generally and particularly, both with reference to Solitary Worship, and Conjoyned, whether Domestick, or Ec∣clesiastick. Which will afford us many more differences. For, to begin with the generall—

* 1.5886. A determinate Time for Religion is required by the Law of Nature; And the Law of Nature doth (at least initially) deter∣mine an expresse Continuance and Frequencie both, that it may be no lesse, nor no seldomer, as we have formerly argued. Also with∣out a Sufficient Time determined for all men, We have proved from the Light of Nature, That Religion cannot stand among all men. (We put all these together, for brevity sake:) But is there any such thing in reference to Place? A determinate Place? That there should be a Law of Nature, (Theologicall, not Physicall) commanding a determinate set Place for Religion, for any mans single and solitary Worship? or for Domestick, or even for Eccle∣siastick? What Religious morall necessity can there be in it? Since we saw before, There is not, cannot be any substantiall pro∣fit toward Religion, in the proportions, or reiterations, or variati∣ons of Places. One roome is as good as another, and no better; and an open place as good as a closed roome, and no better: Pauls Crosse, and Pauls Church are equall: Norwich Green-yard, and the Cathedrall. Also, when men goe about to build a Place for conveniencie and decencie, the Law of Nature (Theologicall) is still silent, and saith nothing of the Proportion, (not so much as initially) that it must be at least so high, so broad, so long; Neither doth it necessitate men to come to that Place, after it is built; as appeares by the fore-noted instances of Pauls Crosse, and Nor∣wich Green-yard Sermons. It is true, one man alone may not ab∣sent himselfe; but that is in reference to the assembly, not to the

place: For if the Assembly be by any occasion transferred to ano∣ther place, he is bound by the Law of nature to forsake the for∣mer place, and follow the assembly. Neither again doth the light of nature afford any shadow of a reason, to say, that without a sufficient place (sufficient theologically; with reference to Gods acceptation, Soules good, and Consciences security, as we saw con∣cerning sufficient Time,) determined for all men; Religion cannot stand among all men? Where then is the pretended clamoured equa∣lity between Time and Place in Religion? But this also must be de∣duced more particularly:

* 1.5897. A determinate Time is necessary to Religion; because Solemne worship of God, in the nature of it, cannot be performed, in the Time that a man is busied in worldly matters. But there is no necessity of a determinate Place for Religion. For the self same individuall Place, in every respect, without stirring a foot or an inch out of it, will serve to performe Solemne Worship and worldly businesse, namely at severall Times, even one immediately succeeding the other: either first the Worship of God; as in the Parliament Houses, they first begin with a Prayer, and then they proceed to worldly businesses. Or first the worldly businesses, and then the service of God, as our Thansgivings, sitting at table after meate. The same may be every where. All Places are ca∣pable of being imployed to Religion, by the Apostles sentence; [I will that men pray every where.] Therefore there is no such necessity of a determinate Place, as a determinate Time. And so again, Time and Place are not equall Circumstances in Re∣ligion.

* 1.5908. The unwillingnesse of men to attend at all upon Religion, necessitates some determination of Time for it: Or else it is certaine, that there will be no Religious performances at all by most men. But there is no necessity of a determinate Place for Religion in this respect. It neither can awe men, nor take excuse from them, and so be no remedy of unwillingnesse, as it is with determinate Time. Even Time alone will command Publique Worship; as to say, [Let all such a Village meete to worship God, on such a day; and let every one be sure to meete when the assembly is, at such an houre.] This would call them who are neere together, to any convenient Place, and the rest to them. But Place alone appointed or deter∣mined,

commands nothing. All the yeare long the Place (once built) is appointed; but never used, till some determined Time come. Place then is nothing to remedy unwillingnesse, without Time also. But Time without Place is sufficient, at least for So∣litary Worship, and even for Conjoyned; unlesse all people be mad to keep asunder, because they will not yeeld to meete in any Place but one of their own choosing. And the least superiority that can be, is sufficient to draw them to some one Place for that Time, if that Time must be joyntly observed by all together. And any Place will serve, as was said before. Time therefore determinate doth all, and Place nothing, Therefore still Time and Place are not equall Circumstances in Religion.

9.* 1.591 The interruptions of worldly businesses do further necessitate a determinate Time, which shall forbid the admitting of any such, during the Continuance determined, and as often as the determined revolution comes about, and at the particular season determined. (Ever excepting reservations of necessity, &c.) And these deter∣mined Times, will certainly call upon every man, after they are once setled, if he live, and so long as he lives. But there is no such necessity of a determinate Place. For if there be no Time deter∣mined with it, it helps nothing at all against interruptions, or hin∣drances, or disappointments. It may be built and appointed, and yet never be used (as appeares all the weeke long) and that without fault, if there be no Time to spare, or if the Time be observed in another Place. But the Time determined, (if by lawfull authority) must so far forth be observed, notwithstanding ordinary interrupti∣ons, or else there is a fault, and sinne. Religion then is secured by the determination, and command of Time, even alone; But not by the determination of Place alone, at all, without Time. Time then is the more necessary. And Time and Place still are not equall Cir∣cumstances in Religion.

10.* 1.592 To remedy mens want of wisdom suddenly without delibe∣ration and predetermination, to share Time constantly between God and the world, the soul and the body; either of which call for a proportion, both of some Continuance, and of some Frequen∣cy; there is a necessity of some determinate Time to Religion. But there is no such necessity of some determined Place: For there is no morall or theologicall wisdom to be exercised about it, as was

intimated before. The same proportion of Place, the same parti∣cular and individuall Place, Roome, Fabricke, House, Hall, Tem∣ple, Church, is capable of serving both purposes, without seeking a new one, upon any Religious necessity or consideration. It fol∣lowes then again, that Time and Place are not equally necessary, not equall Circumstances in Religion,

* 1.59311. The larger for Continuance, and the more frequent for Re∣volution (so as the body, and bodily occasions can beare it,) the determination of the Time be; the more is Gods honour promoted, and the good of mens soules advanced by the observation of it. But by the largenes of a Place determined for Religion, and the constant keeping to that Place, God hath no more honour, neither the soule any more benefit. The least Chappell, that will hold all the company, is equall to Pauls Church, or the largest Church in the World. But so is not an Houre equall to a Day, for Continuance of the proportion of Time; not once a Moneth, equall to once a Weeke. There is not then an equality between Time and Place.

* 1.59412. And now from all this it followes, that men cannot be trusted with the whole determination of Times for Religion. But men may be trusted better with determining the Places; that is, There needs be now no expresse determination from God, of Places of Worship, to be here or there, or thus big, or thus little, or the like, (nor indeed ever was there but the typicall Tabernacle and Temple) but they may well enough be left to the generall rules of Conveniency, according to naturall reason.

Against which yet (to say so much by the way) some of late among us have been bold to transgresse, by pulling down Galleries, even in place where the whole Congregation could not heare with∣out them: And worse, in enjoyning the Ministers to read part of the Divine Service at a place, where they knew before-hand, he could not possibly be heard by all the people. But these (though the men that cryed loudest for order and decencie in the Church) could not but know they offended against the generall rule of doing all things to edification, that is, the spirituall benefit of Consci∣ences. Which, unlesse by such wilfull opposites of Conscience, can∣not be prejudiced (as we said) by leaving the Determination of Places to men exercising reason. Whereas we have shewed it to be contrary of Time, that mens reason, helped by all generall rules

of Scripture suffices not for the making the whole Determination of Times for Religion, and namely, not for the chiefe sufficient Time for all men. Therefore it will still follow, that Time and Place are not equall circumstances in Religion. But this also we will a little shew further in particulars—

13. The want of a Rule to judge of the necessary sufficiencie of the chiefe Time for all men,* 1.595 proves it not left to mens determina∣tion; who could never be able to satisfie their own consciences in making it, or the consciences of others that would not be con∣tent with any thing. For they would be so tossed between Necessi∣ty on the one side, and Sufficiency on the other, as they could have no rest, nor meanes of steering a right course. But there being no Spirituall necessity, nor Religious sufficiency in Place, but only for bodily conveniencie; An ordinary understanding, even from the experience of the capacity of the Place for worldly meetings, is a∣bundantly able to order that well enough. And besides the skill of Architecture, which is common and certaine enough for such a matter, in many Places there are Roomes used to worldly purpo∣ses, which might suffice for Religious meetings too. Therefore these Places may well be left to men, to the Church, to any Ma∣gistrate, not a Persecutor, (who yet could but hinder open publike assemblies) but not Times, not the necessary sufficient chiefe Time. Againe then, Time and Place are not equall circumstances in Re∣ligion.

14. If the chiefe Time were left to men, to the Church,* 1.596 either the major part of the Determiners would prove zealous for Reli∣gion, the Honour of God, and the good of their own and others soules; and then having no indulgence that they could securely plead, of so much Time for worldly businesses, as sixe Dayes of seven; they could not but determine more than one Day of seven: which, all that are of our Disputers minds, will cry out upon as an intolerable burden, worse than Pharaohs task-masters: For this is their language of Gods determination of but one in seven; whereby they would perswade themselves and others, that it is not any longer His determination. And to all such men, it would be a vaine determination, not regarded. Or else the major part would be more remisse, and lesse zealous: only taking care, that there might not be too much allotted to Religion, or too little for

worldly businesses, and pleasures, and the like. And then those that were conscientious and zealous, (inferiors specially) would never be able, without enduring persecution, to observe any tolerably sufficient proportion of Time for Religion. And in suffering incon∣venience or persecution, they would greatly want a steady com∣fort, having no certain rule to measure their own time by. But there is no such matter of hazard about Place, let it be but convenient for all to heare, (which, unlesse the Determiners be wretchedly carelesse, or wickedly tyrannous, it will infallibly be) It may, and will satisfie both sorts, all sorts, as experience shewes. Men may then have Place left to them, but not Time. Time, therefore, and Place are not equall circumstances in Religion.

* 1.59715. No man can determine to another, Time for Solitary Wor∣ship, to tie his Conscience to observe that Time so Religiously. Also no man can sufficiently and constantly secure Time determi∣ned by himselfe, if it be of any Continuance remarkable, and any thing Frequent: but he shall be interrupted and hindred, specially being an inferior: And no unwilling man may be trusted with de∣termining his own Solitary Time. Yet such Time is necessary to Religion; and part of the chiefe sufficient Time to all men, is to extend to Solitary Worship. All which pleads for Gods deter∣mination of the chiefe Time. But there is no such care to be taken for Place for Solitary Worship. Any Place will serve, or may, where one is alone, or not talked to by others. And the comman∣ding of Time for Solitary Worship, sends to a Solitary Place, if it be possible; or commands a mans silence, and forbids others to, interrupt him: and so if there be not wilfull disobedience, Soli∣tary Worship is sufficiently secured by the Time determined, but not at all by the Place; For a man may be in a solitary Place, and sleep, or muse of the World, and that without blame, unlesse with∣in the Time determined for Religion. While therefore God de∣termines the Time, the Place may without prejudice be left to men.* 1.598 And so Place and Time are not equall circumstances in Re∣ligion.

16. As the words of one of the Commandements of the Deca∣logue, expresly determine the chiefe Time for Religion to be one whole Day of seven. So the generall scope of the same Comman∣dement (or part of the generall meaning of another Commande∣ment

of the decalogue) requires, that no Time be observed as ne∣cessary to Religion, but what God himself appoints. Yet the chiefe Time is to be observed as necessary to Religion, even by all men, and so cannot be appointed by men, but only by God himselfe. But no Commandement of the Decalogue mentions Place for Re∣ligion, neither doth the generall meaning of any Commandement, suppose any Place as necessary to Religion, in a morall sense. Or any Commandement of God appeare any where in Scripture about Place for morall worship, no not for publique, much lesse for do∣mesticke, or solitary: that it should be so or so, here or there, ac∣cording to any of the naturall considerations of Place; But all is wholly left to men, (and ever was, we say, for Morall Worship.) Place then again and Time are not equall circumstances in Reli∣gion.

17. As all Time is Gods, and none ours for worldly businesse,* 1.599 but by his indulgence. And indulgence of his we have none, that we can securely challenge (sufficient for worldly occasions) but the six Dayes in a weeke mentioned in the fourth Commandement; which indulgence cannot be perpetuated without the perpetuating also (and first) of the command of one Day of seven for God and Religion. So that without this Commandement and indulgence, we trespasse upon God continually, in following our worldly bu∣sinesses. But as for Place, though the whole earth be Gods, yet in expresse termes, He hath given it to the children of men, Psal. 115. by a generall indulgence. Neither calls for any of it back under the New Testament, (as he did a little spot for typicall use of old,) any place is convenient for so many bodyes, serving all the neces∣sary turnes for Religion. And so there is no Trespasse upon God, in point of Place; if there be but an observation of his appointed Times in any Place. Whence still the same conclusion rises, Time and Place are not equall Circumstances in Religion.

18. Mens soules need a singular blessing,* 1.600 to make any Time lesse then all, sufficient for their soules, which have so manifold ne∣cessities, and are so infinitely more worth then all bodily occasions. Which blessing as none but God can bestow, so is there no ground to expect it, but to his own appointments and determinations. And such blessing He annexed to His determinations of Time, Gen. 2. and Exod. 20. But there being no influence of Place into the soul; any

Place is sufficient, which is sufficient for the bodyes convenience; And so no blessing is to be expected with relation to the Place. But only to the meeting, and to the observation of the Time so appointed by God, neither did God ever blesse any Place for Re∣ligion, but only typically. In this then also Time and Place are not equall Circumstances in Religion.

* 1.60119. The Necessary Time for Religion, is properly holy, and the sufficient Time acceptable to God (or else it could not be counted sufficient.) But no Place is, or can be now properly holy, or accep∣table to God. Nor was ever any Place so of old, in a morall sense, or with reference to Morall Worship; But onely typicall. The Synagogues are no where called holy Places in Scriptures: No not the very court of the Temple where the people meet to pray, and heare, and the like. Neither were they suffered to go at any Time into that holy Place, but the Priests only, and only the High Priest, and but once a yeare into the Holy of Holies on the day of Attonement. All to teach the people, that all the holinesse (and acceptation of service) in the Temple, was only typicall, which when it should cease, all holinesse of Places should withall cease, and no more acceptation to be expected from the service presented in any Place, with reference to the Place, or any consecration of it to Religion. So though we may now consecrate, or set apart Places for Religion, (as the Centurian, a Gentile, of his own accord, and in love to the Jewish nation, as themselves say, and not as an act of devotion, built them a Synagogue, Luke 7.5.) Yet can we neither make them Necessary, Holy, nor Places of acceptation. Place and Time therefore are not equall circumstances in Religion.

* 1.60220. Finally (to wind up divers things in a few words) The New Testament honours a Time, with the glorious title of Gods possession, the Lords day, which Day for Continuance, Frequency, and Order, may be observed all the world over (with but a little difference, according to the climates,) how many millions soever of Christians there be in the world. Which joynt serving of God, eminently redounds to his great honour; and is the greatest exer∣cise of the Communion of Saints upon earth; from which no per∣secution, imprisonment, or the like can hinder them, so long as they have but spirits enough to lift up their soules to God. But the New Testament dignifies no Place now, with the title of the

Lords house, His possession. Neither can all Christians now, be∣cause of the Churches amplitude, meet in one Place. And if any would say, all their places of meeting might be of the same pro∣portion all the world over. We Answer, It is indeed possible in nature; but altogether improbable, (and next to impossible) in practise, that it should be so, without a divine command: For it were altogether ridiculous in reason, as it would be, to have all men weare cloathes of the same bignesse and length. Besides this would only be publique Places, not domesticke, much lesse solita∣ry. And again, persecution and imprisonment might hinder from using these. Once more then, Time and Place are not equall cir∣cumstances in Religion, nor fit to be equally left to men, to the Churches determination, or any other.

And so we doubt not but we have sufficiently evinced this as∣sertion, as well as the former. If any think,* 1.603 we have spent too many words about it; let him thank our disputers confidence on the contrary side, which hath in a sort forced us to it, while with∣all we have given a kind of recapitulation of some principall heads in the foregoing Chapters, which some Readers perhaps will not be sorry for. We end with this advertisement, That if we had listed to make our Selves or our Readers merry, in so serious a sub∣ject as our generall matter is, we would not have wisht for a hand∣somer subject then this paralelling of Time and Place as equall. But we durst not be light in so waighty a cause. And now we have a third Corollary to adde, That the chiefe Time is a part of worship, and not a meere circumstance, which will be yet another proofe of its being above Place. But this is for the next Chap∣ter.

CHAP. XII.

The necessary sufficient chiefe Time for Religion, to∣gether with the Particular Day for it, is a Part of Wor∣ship, and not a meere Adjunct or Circumstance only.

* 1.604THis Assertion we conceive to be a necessary Corollarie from our foregoing Discourses: Yet is usually denyed, even by some who differ not from us in the maine grounds of it. Therefore we judge it expedient to be subjoyned, and cleared; Because also we are perswaded, it will not only adde a little more light to some things already laid down; but likewise somewhat more awe the Consciences of every one in the point of strict observation of the whole Lords day in a weekly revolution. For if men be once fully convinced, that not only the performance of such particular Duties, as that Day is usually spent in, by these that are devout, whether in publike, or in the family, or alone, (as Prayer, for in∣stance, and reading the VVord) are Parts of Divine Worship; But even that the observation of this particular Day, and that weekly, all of it, in varieties of Duties of Religion, one or other, all our waking time, is also it selfe a Part of Divine Worship, and be∣yond the nature of a meere Adjunct or Circumstance of VVorship: VVe doubt not, but they will be a great deale the more carefull and conscionable in the observation of the whole Day, and every part and parcell of it.

* 1.605To effect this, we must first cleare what we meane by a part of worship; and what by a meere adjunct or circumstance of worship: and so state the question between us and those of the contrary opi∣nion, and then bring our arguments, and vindicate them and our assertion from the contrary exceptions and objections. VVe say then—

* 1.6061. Worship, generally, is the tender of our homage to God, and giving Him immediate honour. Accordingly, a part of Worship, is whatsoever is presented to God, (whether thing or action) as a speciall homage, and as an immediate honour to Him. Or at least ought to be so, if it be not:

* 1.6072. An Adjunct or Circumstance of Worship, (which is meer∣ly

such) is, That which is not (or ought not to be) presented to God, any speciall or immediate Honour to Him: but only serves and is used as an accomodation to the performance of some thing or acti∣on which is properly Worship, or perhaps is only an unthought of accident, naturally or occasionally accompanying that thing or acti∣on which is Worship.

3. Withall it is to be considered,* 1.608 that the selfe same thing which in one case is but an Adjunct barely, a meere Circumstance, and ••o way a part of Worship, may in another case be more then a Circumstance; and a proper part of Worship, being specially, and immediately tending to Gods honour, and tendred with that in∣tention, and to that end. Some instances will cleare all this. 1. The sacrificing of a Bullock (or Sheep) was a part of Gods worship un∣der the Law. 2. The Sexe, that it was male, or female: The Age, that it was so many moneths, or weeks, or yeers old: The Colour, that it was red, or black, or white; Was in many cases a meere Circumstance, not regarded, nor to be regarded. 3. Yet in some cases it must be a male, not a female; in others, a female, not a male. So, in some cases, so young, and no elder; in others, so old, and no younger, (as in the firstling males, it was to be seven dayes with the Dam, nor more, nor lesse;* 1.609 and the eight day to be offered.) And in the Water of Expiation, the ashes of the burnt Heifer was to be of a red Heifer, of such an age precisely. In all which, those very circumstantiall considerations were properly parts of Worship, Of the Homage to be tendred to God, and im∣mediately to His Honour.

4. Furthermore it is to be observed, how any thing,* 1.610 whether seeming to be substance, or circumstance, comes to be a part of Worship. Which may be resolved two wayes. 1. As Wor∣ship comprehends under the terme, both true worship, and false worship, or Right worship, and Will-worship; So the cause of it is our intention, to present it as a speciall homage (as was said) and an immediate honour to God. Such intention, we say, is the for∣mall cause, that such an action is Worship, in him that presents it,* 1.611 or such a thing, in him that tenders it. And without such intention, no action is formally Worship in any man, however it be in the nature of the action, or in any other person that presents it. As for instance; The repeating of any sentence of Scripture, or the

Lords prayer, intending thereby to honour God, is a part of Wor∣ship: But to repeat it, to teach a child to spell, or read, or to un∣derstand a language, or to use it as a charme, or the like is certainly no Worship, because it wants an intention of immediate honouring God by it. So, to kneele down before an Image or Crucifixe, with intention to honour God by that action, is Worship, (though false and idolatrous:) but to kneele down before it, not seeing it, nor thinking of it; Or to pull out a thorne out of ones foot, or the like, is no Worship: because, againe, here wants an intention of honouring God by such an action.* 1.612 2. But now, as Worship de∣notes only true and right Worship; So the proper efficient cause, and that which both legitimates and necessitates such intention, is the command of God. What He commands to be presented to Him, whether seeming substance, or circumstance, hath the nature of a speciall Homage, and immediate Honour to Him, and ought to be presented (as often as it is presented) with such intention. From which command also flowes an answerable acceptation of such a commanded thing or action, when accordingly performed with that intention: And with that intention there may, and should also be an expectation of such acceptation; whereby the intention is proved in a mans conscience, whether the matter be commanded or not. For Will-worshippers expect an acceptation, though with∣out warrant. And prophane Hypocrites, though they pretend to worship God, yet when they intend it not, they expect no accep∣tation. We say then, our expectation of acceptation, declares whe∣ther we tender such a thing as a part of Worship, or use it as a meer circumstance.

* 1.6135. Yet againe, Gods command of any thing, as Worship, is ei∣ther expresse and particular, of such a speciall thing; or generall, of such an affection; which, according to an allowance of presenting some kinds of things to Gods honour, doth present such particu∣lars, or such a proportion, sutable to the degree of the affection, and other occasions. Instances of the first, were the daily sacrifices, expresly commanded of the second, Free-willing offerings, and Vowes: As we read of Salomons thousand burnt-offerings on the Altar at Gibeon; and his mighty number of Peace-offerings; two and twenty thousand Oxen, and an hundred and twenty thousand Sheep. Even these being acceptable, fell under the generall com∣mand,

of Honouring the Lord with his substance, which Salomon himselfe records, sutable to those Times, and his incomparable wealth, and the like Considerations, as of the great Solemnity of dedicating the house of the Lord, &c.

6. Once more, the Command of God of things for His honour,* 1.614 may either be. 1. By the Law of Nature, that is, of things which in a Rationall and Ethicall Consideration, according to the Light of Nature, may be and are to His honour, either constantly or ac∣cidentally, as Prayer to Him, Swearing by His name,* 1.615 and calling Him to witnesse, or appealing to Him. 2. Or by Positive Law, in Scripture (which is the only way now; Or of old by Dreams, and Visions, and the like) altogether by vertue of His divine institution and appointments. As the use of Water in the Sacrament of Bap∣tisme, and of Bread and Wine in the Lords Supper, which being things of common use for worldly purposes, have no other apti∣tude to be immediately to His honour, But from His owne Com∣mand.

7. These things thus premised,* 1.616 we shall briefely state our que∣stion thus, We say, the necessary sufficient chiefe Time for Religion, together with the particular Day for it, is a part of worship, and not a meer adjunct and circumstance only. Hereby we mean, that that Time observed for Religion, is a part of our speciall homage to God, and an immediate honour to Him; And that it ought to be pre∣sented with such intention, as being specially commanded by God, partly in the Law of Nature, namely the Continuance and Fre∣quency being to the honour of God only in a Rationall and Ethi∣call Consideration, and partly in Scripture, (as hath been shewed, Chap. 10.) And accordingly, is specially acceptable unto God, and such speciall acceptation may be and ought to be expected from God; And so the Duties of Religion are then doubly worship, and doubly acceptable, both in reference to the Duties themselves, and to the Times wherein they are performed. (Only still it must be remembred, that all our acceptation is in and through Jesus Christ.) We say, they are doubly Worship, and doubly acceptable, or tre∣bly, or foure fold, as filling up together, the whole Continuance commanded of a Day, and answering the required observation of such a frequent Day, and being presented upon the appointed particular Holy Day. Like unto which there is now no other Time under

the New Testament in this compleat sort, Worship, or so greatly acceptable: Though there be some other Times that may have a little share also, as we shall see anon. In the meane time, all our indeterminate and voluntary Times (in any respect) so far as they are voluntary, are meere Circumstances of VVorship, and no way to any speciall or immediate Honour to God in their observation, nor any matter of speciall acceptation, and so not to be presented with any such intention or expectation. This is our opinion and meaning.

* 1.6178. But now on the contrary, others deny, that under the Go∣spel any Time or Dayes at all are parts of Worship; or that the Worship of God consists now at all in the observation of them. Thus one resolutely,* 1.618

[We deny that the worship of God can be placed in the observation of any Day, unlesse we speak improperly. Yet we acknowledge, That in the Holy-Dayes there is a kind of worship of God, as far as they are instituted to the Honour of God alone, and the faithfull are congregated to them to holy performances.]

But this is very improper indeed; For besides that by being insti∣tuted to the Honour of God alone, he meanes not, that the Dayes instituted or observed, are any speciall or immediate Honour to God positively: but only, that negatively they are reduced to His Ho∣nour, when they are not instituted to the Honour of Creatures, Saints or Angels, among Orthodoxe Christians, though they are among the Idolatrous Papists: But besides this, we say, If the Faithfull congregating can make a Day a part of Gods worship, then any Day, or every Day of the Week, or Yeere, may be a part of Worship, when the Faithfull meet to that purpose; which no man affirmes.* 1.619 But heare him once againe.

[The worship of God ought to be the end of the indiction of such Dayes: But the Dayes them∣selves are no part of worship, but an adjunct only, or circumstance of worship.]

If any man shall say, The learned Professour speaks it only of the Holy Dayes appointed by the Church. We answer, VVe know he doth so: But then he must remember, that he makes the very Lords day to be of Ecclesiasticall constitution only; which cannot make a thing a proper part of worship; and so the same is appliable to the Lords-day also: But he is not alone in this Assertion: his Fellow-Professour is of the same mind, (which we wonder at) for the Lords-day; when he puts this difference be∣tween

the Jewish times and ours,

[That the very Dayes,* 1.620 and the Rest upon them, was a part of worship to the Jewes: But ours only a necessary circumstance thereof.]

Another followes thus:

[To speak properly, a Day makes no part of Gods service,* 1.621 under the New Testament: but is only an accidentall circumstance there∣of.]

And again:

[Times appointed now, make no part of Gods service, and are not appointed, but relative, to the publike exercises,* 1.622 &c.]

VVe need say no more for the stating the Question: The difference is apparent; They say, The Time is only a necessary circumstance; VVe say, it is more than so, a speciall part of worship. VVhich thus we come to manifest by these ensuing Arguments:

[That Time which the Lord requires out of all our Time,* 1.623 as His peculiar portion, is a part of worship. But the necessary sufficient chiefe Time for Religion, together with the particular Day for it, is that Time which God requires out of all our Time, as His peculiar portion. Ergo, It is a part of worship.] The Proposition is made good by instances of other things, which being challenged by God as His peculiar portion, became thereby parts of worship, parts of the speciall Homage due to Him, immediately tending to His Honour. As, 1. The Place which God did peculiarly chuse out of all the Tribes, to set His name there, (as the Place often is) the Lords House, the Lords Temple, was by vertue of such Divine challenge of it, a part of worship, (sc. of the Ceremoniall worship) unde∣niably; and the presenting there their services, was a speciall part of the Jewes homage to God, and an immediate honour to Him; as also a matter of speciall acceptation with God, (even so far, as that no other legall services were otherwhere acceptable at all, except upon extraordinary command, as Elijahs was, 1 King. 18.) And if it were so with Place then, there can be no reason but it is so with Time now, though not now in a typicall respect, but morall, whether naturall, or positive, it is all one. 2. So was it also of old with the Tithes, which God challenges as His peculiar portion out of every mans substance, Lev. 27.30, 32. It is said, They are the Lords, His part, His tribute. And so the payment of them was a speciall Homage to Him, an immediate Honour, a part of worship. And that (which is specially to be noted) antecedent to any particular use which He meant to put them to, and whereto He did afterward apply them, sc. the maintenance of His Priests & Levites.

For this we read not of, till Num. 18. which was divers yeers after. Whereupon it is there (and elsewhere) said, That the Lord is the portion of Levi; that is, Levi should enjoy the Lords portion of Tithes, as also of Offerings. But this use of them was secondary, and we doe not say, that in this considration the payment of them was properly Worship. For it was not immediately to Gods honour, but only mediate, in as much as those Levites that were main∣tained by them, were Gods Ministers. That which made them Parts of Worship, was antecedent, as we said, to this; Namely, Gods challenging them as His portion, His own primarily and o∣riginally, (though now making the Levites His receivers.) Hence the witholding them, is called robbing of God, (not defrauding or robbing the Levites) Mal. 3. And if we understand aright, This is that Sacrilege mentioned Rom. 2. where, after the Apostle had twice said, Thou breakest the same Commandements thou teachest others not to break; Stealing, and committing Adulterie: he adds, Thou that abhorrest Idols (or Images) dost thou commit Sacriledge? Dost thou break the same Commandement, viz. the second, robbing God of part of His Worship, by detaining His portion of Tithes? However, to be sure, they were His portion formerly, and so a part of His worship. 3. And so was that share which God re∣served to Himselfe out of the Midianites spoiles,* 1.624 Num. 31. which is called the Lords tribute, the Lords portion: And was His, a part of homage to Him, a part of His worship on that occasion, ante∣cedently to the speciall use. He afterward allotted that also to be disposed of by Eleazar the Priest, as we there read. Now if these things by this meanes became parts of Worship: So is it in reason, with that Time which God challenges as His tribute or peculiar portion out of all our Time; It must be a part of Worship, in that it is His, allotted to His Honour, antecedent to any particular uses which it is put to, to any particular Duties of Worship, which yet become the imployment of it; Namely one or other of them, or more than one, even all the varieties of Duties, doe actually imploy this Time unto Gods Honour. But antecedent, we say, to any par∣ticular Duties, the Time being Gods, His portion, is to His Honour immediately, and a part of Worship, and consequently calling for some particular Duties of Worship, to help imploy it to Gods ho∣nour. In a word, Though it cannot be actually imployed to Gods

Honour, without some particular Duties; yet hath it a distinct consideration abstracted from the Duties: As requiring and cal∣ling for, and even commanding (as we said formerly of Solemne Time in generall) Duties to attend it, some or other. And so is distinctly, by, and of it selfe, to the Honour of God immediately, as well as the Duties themselves, though not actually separated from all. For that is a contradiction in Religion, to say, [That a Time can be to Gods honour, and not be imployed in some Religi∣ous Duties or other.] But we have said enough, as we conceive, to illustrate and evince the Proposition of our Argument, That the Time which is Gods portion, is a part of VVorship.

The Assumption, [That the necessary sufficient chiefe Time for Religion, is the Time, which (together with the particular Day for it) God requires out of all our Time, out of all mens Time, as His peculiar portion] that is, above all other Time, hath been proved a∣bundantly in the foregoing Chapters, 9. & 10. And this we also conceived to be meant in those words of the fourth Commande∣ment, The seventh Day, or a seventh Day, one Day of seven is the Sabbath, or a Sabbath of the Lord thy God, or to the Lord thy God; namely, That he being the Lord of all thy Time, (as of all things else that are thine.) hath reserved to Himself, and challenges for Himself, (while He allowes thee six Dayes mainly for thy wo••ldly businesse) this proportion of Time, of one whole day of seven,* 1.625 as his peculiar portion to be sanctified, imployed to His immediate honour. And like to this, as we conceive, is the meaning, in the New Testament, of the terme of the Lords Day, it is the particular Day which he hath taken and challenges to Himself, as His peculiar portion, out of all the Dayes of the Weeke, to be sanctified wholly to His honour, whence the conclusion followes inevitably, That this Time, in all the respects of it, is a part of Gods worship, a part of the speciall homage and tribute due to Him from all men; and spe∣cially accepted by Him.

We proceede to another Argument,* 1.626 properly respecting the necessary sufficient chiefe Time, for Continuance and Frequency jointly. Thus—

[The obedience to, and observation of, a morall Commandement of the first table, is a part of Gods immediate worship. But the ob∣servation of the necessary sufficient chiefe Time for Religion, is the

obedience to, and observation of, a morall Commandement of the first table. Ergo, The observation of this Time, is a part of Gods immediate worship]

Both the Propositions are confessed and granted by our Dispu∣ters.* 1.627 Therefore they must own the child issuing from such Parents. The Major is thus expressed, [Whatsoever is morall is universally an essentiall part of Gods service.] The Minor thus [The morall substance of the fourth Commandement is to have a Time regulate, frequent, &c.] And generally they all speake of a sufficient Time as morall naturall. It is then a part of worship, a proper and essen∣tiall part of it, by their own sentence. But we will a little further prove and illustrate it also by our own grounds, and not depend upon them.

1. For the Major, we say, That the Commandements of the first Table, do all of them plainly concerne the immediate worship and honour of God; and all the objects of those Commandements, namely the things and actions outward or inward commanded in them, are matters of Divine worship. Therefore the obedience to those Commandements, the observation of them must needs be a part of worship, of our Homage to God, and redound to His im∣mediate honour.

For 2. Whatsoever is to be presented to God, by vertue of a morall Commandement of the first table, is to be Presented to Him, by all men, as a speciall homage they all owe to Him, (as when a Landlord keeping court, requires all his tenants, to attend him such dayes in a yeare, from such an houre to such an houre till he dis∣misse them, this Time as a part of their homage to him their Land∣lord,) and as an immediate Honour to His Divine Majesty, being so presented; and accordingly it is certainly, specially acceptable to Him. Therefore it is most properly a part of worship, and far be∣yond the nature of a meere adjunct or circumstance: in that the description of a part of worship, formerly given, fully agrees to it.

3. If Gods Ceremonially positive command can make a thing, any thing,* 1.628 a part of worship, as a bunch of Hysope, a thread of Scarlet or Purple wooll, dust of the Tabernacle, the Ashes of a Red Heifer, and the like, as no man can deny but it was of old, of which yet no Morall or Rationall cause can be given, but only the Soveraigne

will of God requiring such things as a part of His worship: much more must it be acknowledged, that a morall command of God (whether naturall or positive) for which a cleare, and morall rea∣son may be alledged, that such a command is to Gods speciall Honour (as also to our great good,) must needs make the obedience to, and observation of any thing so commanded, a part of His wor∣ship, without controll; unlesse any will say, that a morall com∣mand hath lesse force in it then a ceremoniall.

2. For the Minor, 1. That the necessary sufficient chiefe Time for Religion is morall, even morall naturall; namely, that the law (and light) of nature commands, there should be such a Time observed, A Frequent Time of convenient Continuance necessary and suffici∣ent for the chiefe Time; that is, we all must observe no lesse so often; and no seldomer so much; But so much so oft is necessary: Again we neede observe no more so often, nor no oftener so much for the chiefe Time; But so much so oft is sufficient: All this we have proved at large Chap. 9. And this cannot but be within the compasse of one of the Commandements of the first Table, which comprise among them all that concernes Religion, as our adver∣saries confesse often, and we have also proved Chap. 10. The ob∣servation then of this Time, is certainly, the obedience to, and ob∣servation of a morall Commandement of the first Table. 2. We have also proved Chap. 10. that this chiefe Time, can be determi∣ned by none but by God himself; and if that be so, then unquesti∣onably the words of the fourth Commandement containe that de∣termination of God for the chiefe Time; and one Day of seven is it, and is morall in that Commandement: And so the observation of it, is both the observation of the chiefe Time for Religion; and the obedience to, and observation of, the morality of the fourth Commandement: And thus both our Propositions being confir∣med, the conclusion followes assuredly, That the observation of this chiefe Time, is properly a part of worship, of Gods immediate and essentiall worship.

A third Argument proceeds concerning the particular Day for the chiefe Time, that it also is a part of Worship,* 1.629 as our assertion holds forth. [Whatsoever is certainly commanded by God for his Worship, is a part of his Worship. But the particular Day for the chiefe Time, is certainly commanded by God for his Worship. Ergo.

The particular Day for the chiefe Time is also a part of Divine Worship.] The Major cannot be denyed; it being the command of God that makes any thing, (and every thing) a part of Worship, nothing is so, without His command in nature or Scripture; how important or necessary it else seeme to be: And nothing but is so, upon His command, how flight soever it seeme to be, as we shew∣ed before of a bunch of Hyssop &c.

The Minor we had also proved in the tenth Chapter by divers arguments, and in the ninth Chapter there was this, which we think it not amisse breefly to repeate.

[That the number, (or Frequency) of Dayes being once command∣ed by God, as namely a seventh Day in the fourth Commandement; If the particular Day come to be changed, or to cease and be out of date, the immediate next Day, doth by vertue of that Commande∣ment of the number, of one in seven infallibly and presently come in Place of it (as heire at the Common Law, and as the successour of a successive Kingdome, immediately upon the death of the former King,) unlesse any new one should be expressely set up, by the same authority that commanded the number of one Day in seven.] So that God having commanded, the number of one Day in seven for the chiefe Time to Religion in a constant revolution, which is to leave six Dayes still together for worke, and a seventh Day to be a Sabbath, Immediately upon the change of the particular Day for the chiefe Time, which of old was the last of the seven: Immedi∣ately (we say) upon the ceasing of that, and its growing out of date, the very next Day, which is the first Day of the next weeke comes in the stead of it, even in the silence of God, as being already commanded by the fourth Commandement, which determined the number, and so remaines as commanded by God; and is there∣fore a part of His Worship now, as well as that former particular Day was; which none denyes.

* 1.630Now these Arguments a man may think were cleare enough to carry this cause. Yet some thing is pretended against them, at least against our assertion. Let us therefore now consider it. Thus one excepts:

[The Time under the Old Testament, made a part of Gods ser∣vice, not of the morall, but of the Ceremoniall and Typicall service, established then in the infancy of the Church, which was

not to continue, but ••ring the Time.]

To this we answer. 1. That though this be true of the other Festivalls, yet we deny it of the weekely Sabbath, one Day of seven. For as much as it cannot be denyed, but it was then (and we have proved, and shall do yet further in that next part, that it is still) the chiefe Time determined by God for all men, and so morally commanded to all men, from Adam to the worlds end; and as such, it was (as we have now argued) and so is still, a part of Gods worship, of his morall worship, and in no respect ceremoniall.

2. As for the particular Day, which then was commanded for that chiefe Time; though we grant it was not Morall, that is, per∣petuall, but only Temporary, for that world from Adam to Christ; as also we deny not but God to the Jewes annexed some Ceremo∣niality to it, which use made it more a part of worship for that Time, viz. of the typicall worship: Yet forasmuch as that which generally and properly made it a part of worship, was not this or that particular use, but the expresse command of God: In like sort, though the particular Day now have no Typicall use under the Gospel, Yet being commanded by God, and being His peculiar Portion, It also is a part of His worship, as we have said.

But we have an other Objectour, who more largely prosecutes the Negative against us, and the most largely of any that we have seen; and that is the learned Professour, D. Walaeus. And we cannot wonder so much (as we said) at any, as at him; For he grants two things, which most of the rest of the Disputers deny. 1. That one Day in seven is Morall, that is, perpetuall, by the fourth Commandement. 2. That the Lords-day is of Divine, though Apostolicall institution. Now say we, the observation of a Morall Commandement of the first Table, and of a Divine institution, ac∣cording to that Commandement, is (as we have argued) a part of Worship. This he did foresee would be objected against himselfe, and therefore he prevented it as well as he could; Thus he frames the Argument; [All obedience yeelded to the Commandement of God is religious: Therefore if one Day in seven be to be observed by Di∣vine command (which is his owne opinion) it is also religious, and so a part of Worship.] Let us see how he will avoyd this Argument. Thus he sayes, [This hurts them also,* 1.631 that hold some Time to be observed by the Morality of the fourth Commandement. For that

Day or Time once appointed (be it what it will) is religiously to be observed, and consequently a part of Divine Worship.] This wit∣nesse is true, and the argument of force against them all. Thus far therefore he hath answered nothing, but against himselfe.

* 1.632He comes therefore to loose the knot; and to object against the contrary opinion. [The religiousnesse of this Day of ours (one Day in seven) or the Lords-day, is to be measured, by the intention of the Commander, that is, God. For if He command any Day to be ob∣served as a part of Worship, or as a Sacramentall Type, then it is so to be observed with that religiousnesse, as it is commanded. But if only as a necessary and determined circumstance of Worship, or ne∣cessary policie in the Church, then it is only in that manner and in∣tention to be observed.] To which we answer many things.

[Sol. 1] 1. Where doth this different intention of the Lawgiver appeare in the Old or New Testament; That He will have the Times of the Iewes observed as Parts of Worship; Ours only as necessary Cir∣cumstances thereof? Certainly, according to himselfe, one and the same fourth Commandement is Morall for the observation of one Day in seven, both then and now. But there is not the least appea∣rance of this difference in that Commandement. If one Day in se∣ven was commanded as a part of Worship then, It is so now: Or if it be now only a circumstance of Worship, it was so then; for ought appeares, either there or any where else that we know of Nay his owne first argument is yet unanswered: All obedience yeelded to the Commandement of God, is religious. Therefore the ve∣ry command of God, of it selfe, makes the observation of one Day in seven a part of Worship.

[Sol. 2] 2. Whereas he addes (a Sacramentall Type) as if that made it a part of Worship; which being wanting, our Day is not a part of Worship; as he would seeme to inferre. We answer, 1. The Sab∣bath, according to his opinion, was instituted from the beginning, even in innocency, and therefore could have no Sacramentall Type annexed to it. Yet then it was a part of Worship commanded to Adam by God himselfe. 2. Againe, a Sacramentall Type, may perhaps make a thing more a part of Worship; But a thing may be a part of Worship, that hath no Sacramentall Type annexed to it. For the command of God alone, without any Typicall respect, may and doth make any thing a part of Worship (as singing, for example,

against which if it were not commanded, a man might perhaps ex∣cept somewhat as unseemly for sober men. One Day in seven then, being still commanded by God, in a Morall Commandement of the first Table, It remaines still a part of Worship, the Type removed from it, or rather from the particular Day belonging to it.

3. Whereas he sayes, we observe our Day, not as a part of Wor∣ship, [Sol. 3] but as a necessary circumstance of Worship; he seems to think, that a thing cannot be both a necessary circumstance, and also a part a VVorship. Whereas a Day may be, and must be both of these, if commanded by God: A necessary circumstance to those Actions or Duties of Worship, which are actually performed on it; and a part of Worship in regard of the Divine command of the Day or Time it selfe. Yea,* 1.633 himselfe at least twise calls the seventh Day of the Iewes a circumstance, So that their Day also was a necessary circumstance of Worship, and yet a part of VVorship. Certainly, a necessary circumstance of VVorship commanded by God himselfe, is a part of VVorship. But (sayes he) one Day in seven is a necessa∣ry circumstance of Worship, commanded by God himselfe in the fourth Commandement: Therefore it is a part of Worship.

4. It may not be amisse to adde a few words more about the [Sol. 4] phrase of a necessary circumstance of worship: Because it is of∣ten used by divers, and usually mistaken, and misapplyed. We have formerly toucht it, yet it may be convenient to doe it againe, It may signifie a naturally, or physically necessary circumstance to this, or that, or any action of worship: and then we easily grant, that such Time, so considered, is no part of worship, no more then the Place wherein one is by a like naturall and physicall necessity, at the Time that he performes any action of worship. But this is not the Time we are disputing of, for this is only indeterminate and common Time, as we have spoken heretofore. But we are now dis∣puting of solemne and determinate Time, and that in the highest ranke of solemnity, determined not by man, but by God himselfe, both in Nature and Scripture, for the chiefe Time, and in Scripture for the particular Day. This therefore may be, and must be a part of worship, though the other is not, nor cannot be. Or secondly, a necessary circumstance of worship, may signifie a circumstance, Morally or Theologically necessary to worship. And so worship, doth not signifie this or that pacticular Duty of worship, but gene∣rally

Religion and the honour of God. For under the Old Testa∣ment, indeed, some Times were Theologically necessary to some Duties of worship, namely, by Divine expresse command, as the 14. Day of the first moneth yeerly to the Passeover, (unlesse in the re∣served case of uncleannesse, or a journey, and then the 14. Day of the second moneth) and so the other Festivalls, The Festivity and worship was to be necessarily performed on such Dayes yeer∣ly; and the particular Dayes, and yeerly revolution, were Theologi∣cally necessary to such particular Duties of worship. But under the New Testament there is no such thing, there is no Duty of Religi∣on, no particular Duty of worship, that Morally and Theologically must necessarily be performed on the Lords-day; and on no other Day: Neither is there any particular Duty of worship, (Prayer only excepted, which can never be wholly excluded, when we have to doe with Religious Times, or Duties of worship) necessary to the observation of the Lords-day, absolutely or infallibly. So that in a Theologicall or Morall sense, it is not proper, nor true to say, that either the continuance of a whole Day, or the revolution of that whole Day once in seven Dayes, or the particular Day, the Lords-Day, is a necessary circumstance to any particular act of worship; But only to worship, to Religion in general, in the manner forenoted, as commanded by God for the chiefe Time, according to the Law of nature and Scripture, and for the particular Day according to both Old and New Testament; And in such a sense being Morally and Theologically necessary, this Time, in all the respects of it, (call it a circumstance, or adjunct, or what you will) cannot be avoyded, but it will have the nature of a part of worship; according to any right description of it.

* 1.634But he still goes on, striving rather to explaine, then to deliver himself from his former Argument, by instances; [As courser fare, or meaner apparell, in time of mourning, hath no more holinesse in it then any other; but only is subservient to worship, and holi∣nesse: And as a Day of Fasting is no more holy then another, but serves to holinesse, &c. Lastly, as the houres of the morning and evening sacrifices, every Day, were not more holy then other houres of the Day, but as circumstances only to be observed.] So, (for so he would inferre, as we conceive) the Dayes of the New Testa∣ment are but circumstances of worship, not any parts of worship.

To this we answer, First, the difference between the things com∣pared [Sol. 1] (at least as he seemes to understand them) is very great; as much as the Divine institution, and the want thereof. For he con∣fesses, that one Day in seven is morall, and commanded by God in the fourth Commandement: But as he seemes to take the other things, we have no command for them. Otherwise, when God ever did, as of old, command the abstinence from some kind of meates, from some kind of apparell, and commanded sackcloth, &c. Those observations were a part of the legall worship. And when God ordained an annuall Fast, that very Day, in its obser∣vation, was a part of worship, as well as the Sabbath. But when men voluntarily set apart Dayes to Fasting and Prayer, the parti∣cular Dayes are no parts of worship, but only meanes subservient to the worship of God, because they have no Divine command con∣cerning those particular Dayes. So when men appoint Holy-dayes (as they are called) they are no parts of worship, but only cir∣cumstances, subservient to it. But if God have appointed any Time, (as even according to this Author, He hath one Day in seven by the fourth Commandement) that Time must needs be a part of worship, as well as a necessary circumstance to Holinesse and Religi∣on. And this his third instance doth help to manifest. For though the precise point or minute of Time was not commanded for the Morning or Evening sacrifice, yet the Time was within a lati∣tude; It might not be before such an houre, nor after such an houre, (as the Jewish Authors expressely name the bounds, understood by them:) So that we may also well say, that the observation of them within that latitude, not sooner, nor later, was a part of Wor∣ship, part of the Jewes speciall homage, part of the immediate ho∣nour they owed to God, and whereunto they were infallibly bound by Religion, and conscience of Gods command, namely to observe such seasons of Time strictly in such revolutions. And to have per∣formed the same services, sacrifices: which neglect of those speciall respects of Time, had made them guilty of violation of Gods wor∣ship. Also from hence they had intimations at least of promises of blessing and acceptation speciall, even with relation to the very Times observed, besides the particular services presented on them. And the services then presented according to those times, were more acceptable than others presented at their own voluntary times

Therefore Elijah waits for the Time of the offering the evening-sacrifice, 1 King. 18. Even when he was to present his extraordi∣nary sacrifice and worship. And David mentioning acceptation, saith not barely, as a sacrifice, but as an evening-sacrifice, Psal. 141. There came a speciall blessing to the three Kings distressed for water at the Time of the offering the meat-offering, 1 King. 3. And even in Daniels Day of solemne Humiliation and Fasting, the Angel comes to him with a gracious and comfortable message at the Time of the evening sacrifice, Dan. 9. All these intimations shew, that there was a peculiar respect had to those Times, those Houres, both by men, and even by God himself. They were then specially ac∣ceptable, and parts of worship. The chiefe Time then, the Sabbath, much more.

[Sol. 2] 2. Let it be considered, whether by this kind of arguing, this Author do not make all Dayes under the Gospel equall, and so in the issue contradict himself. For if Times and Dayes, now, be not parts of worship, but only necessary circumstances of worship (in his sense) then the LORDS Dayes are no holier, no better then other Dayes, on which any worship is performed; For they are al∣so necessary circumstances of that worship performed on them. But to say, and hold, that one Day in seven is morall by the fourth Commandement, is to say, that all Dayes are not equall; and if now this be not a contradiction, let the Readers judge.

* 1.635He hath only one thing more to object [That in the New Te∣stament no such promises are made to the observation of our Day, as were to the seventh Day of old; but only to the exercises of piety and publique worship.] And hence he would, it seemes, infer, that it is no part of worship.

[Sol. 1] But to this we answer, 1. We find no expresse promises made to the seventh Day, in the beginning, when it was (as he holds) given to Adam: Yet no doubt were implyed in Gods blessing and sanctifying the Day, and so it may be now.

[Sol. 2] The promises were not made (to speake properly) to the seventh Day, but to the Sabbath, or rather to the observation in duties of piety and Religion, which is the imployment of the Sabbath. And if one Day in seven be required now, (as he holds) the pro∣mises do in like manner belong to it.

What command of God, or Ordinance of Religion is there, [Sol. 3] which is not attended, in the very nature of the thing, with pro∣mises? As godlinesse in generall hath all the promises; So every duty of godlinesse hath its share; This Day then being command∣ed, being Gods ordinance, a duty of godlinesse in its observation, is not without promises.

It was lesse needfull to make new promises to this Day in par∣ticular, [Sol. 4] since they are made already, (Gen. 2. Exod. 20. Esa. 58. as we have seen) unto Gods Day, His Sabbath, the Day of His ap∣pointment for the sufficient chiefe Time of His Worship. Look therefore as the duties of the Day (a holy rest) fall on our Day by vertue of the fourth Commandement: So by the same equity and analogie, the Blessings annexed to that Day, fall on our Day, on the right observers of it. And so all his Objections are satisfied; And our Conclusion good, [The chiefe Time, and the particular Day for it, is a Part of VVorship, not a meere Circumstance.

We will now close this Chapter,* 1.636 with some Testimonies and Confessions. 1. The judicious Hooker, holding one Day of seven to be morall, and of perpetuall obligation by the fourth Comman∣dement, (as we shall heare hereafter) thus delivers his Judge∣ment concerning the nature of this Time:

[It cannot 〈◊〉〈◊〉 denied, but the very Law of Nature it selfe requires the sanctif••••ation of Times.—For which cause, it hath pleased God heretofore 〈◊〉〈◊〉 exact some part of Time by way of perpetuall Homage.]

Where by Homage, he meanes a piece of part of service which we owe to God, the Lord of time, and us, by the fourth Commandement. 2. Heare our Adversaries.* 1.637

[That God should have a Tribute of our Time for Publike VVorship, was never by any man denyed to be Morall and Naturall.]

By Tribute, he meanes, we suppose, a Part of VVorship; as Tribute paid to Kings, is a Part of the Homage and Honour due to them. 3. Another thus:

[The Heathens had their Feasts and set Dayes consecrated to the wor∣ship of their gods.]

That is, (as we thinke he cannot but mean) Not only they did worship their gods on those Dayes, but did observe those Dayes as a part of worship, in honour of their gods. 4. This followes also upon that of the learned Bishop.

[The Religious observation of holy times is reduced to the fourth Com∣mandement,

as a speciall to a generall.]

But say we, The Religi∣ous observation of holy times, by the fourth Commandement, is a part of worship. 5. For this was preached at Court, and not long since printed by Command.* 1.638

[The Religious observation of the Lords-day, who doubts but it is a part of Gods immediate worship?]

6. Finally, The King and State have proclaimed as much.

[Forasmuch as there is nothing more acceptable to God, than the true and sincere worship of Him, according to His holy will; And that the holy keeping of the Lords-day is a principall part of the true service of God.]

We have what we have argued for; And with this we rest, and end our first Part.

FINIS.

Notes

• * 1.1

  I. Ambiguity of the word Mo∣rall.
• * 1.2

  Why then we use it.
• * 1.3

  II. Divers Ac∣ceptions of it. 1.
• * 1.4

  B. of E. Tract. of Sab. p. 26.
• * 1.5

  Primr. of Sab. p. 4.
• * 1.6

  2. Accepti∣on of it.
• * 1.7

  Ibid.
• * 1.8

  C.D. Disc. of Sab. p. 6. The Law Morall is the Law Natural, G. Irons. of Sab. q. 7. p. 77.
• * 1.9

  3. Our descri∣ption of a Mo∣rall Law.
• * 1.10

  III. Generall Di∣vision of the Laws of God.
• * 1.11

  Ceremoniall and Iudiciall Lawes, also called Judai∣call and Mosai∣call, though all not first given to the Jewes.
• * 1.12

  Why then they are so called.
• * 1.13

  IV. Generall Na∣ture of Cere∣monials and Judicials.
• * 1.14

  V. Description of Lawes pro∣perly Cere∣moniall.
• * 1.15

  Saint Peter speaking of them Act. 15. saith, They were a yoke on their necks, which neither they nor their Fathers were able to beare.
• * 1.16

  VI. Divers acce∣ptions of the word Ceremo∣nial by others.
• * 1.17

  VII. 1. For Eccle∣siasticall.
• * 1.18

  Prim••. part 1. c. 12. §. 17.
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.
• * 1.20

  VIII. 2. For tempo∣rary. Patt rn of Ca¦tech. Doct. p 234. D. Wal. dissert. de Sab pag 16.
• * 1.21

  IX. 3. Figurative.
• * 1.22

  X. Description of Laws pro∣perly Judici∣all.
• * 1.23

  XII. Morall Lawes described.
• * 1.24

  XIII. The descripti∣on of a Morall Law cleared, in 5 branches.
• * 1.25

  When we say, a Morall Law bindes, we deny not, but God may dispence at his pleasure with any Morall Positive, as in the case of In∣cest before noted.
• * 1.26

  XIV. Morall Laws divided into Naturall and Positive.
• * 1.27

  XV. Description of a Morall Na∣turall Law.
• * 1.28

  XVI. Refusall of other Descri∣ptions. 2 Reasons a∣gainst a first.
• * 1.29

  XVII. 2. Another rejected.
• * 1.30

  XVII. 2 Reasons of it.
• * 1.31

  XVIII. Degrees of Morall Na∣turall Laws. 1. Principles. Aquin. 2.••.94. art. 2. c. 1
• * 1.32

  2. Conclusi∣ons.
• * 1.33

  Immediate. Mat. 2••.
• * 1.34

  2. Mediate.
• * 1.35

  XIX. Character of Laws Moral-Naturall.
• * 1.36

  XX. Description of a Morall-Positive Law.
• * 1.37

  XXI. Proofes, that there are such Laws. 1. Gods Prerogative may make such.
• * 1.38

  Primr. p. 5.
• * 1.39

  XXII. 2. His wil hath done so in se∣verall Ages.
• * 1.40

  At least for this Age.
• * 1.41

  XXIII. 3, There are such still in force. Confessed by the Adversa∣ries them∣selves. XXIV. 1. in Sense. C. D. p. 8.
• * 1.42

  Tract. of Sab. pag. 3.
• * 1.43

  XXV. 2. In expresse words. Bp. of E. p. 27. Namely, 1. Against Po∣lygamie. Proved Posi∣tive, yet Mo∣rall.
• * 1.44

  Can it be supposed, that those holy men who had the light of Divine revelation of∣ten, should generally have wanted light about a Law of Nature? or much lesse, that they could have lived in a Practice against any light they had?
• * 1.45

  XXVI. 2. Against in∣cestuous Ma∣riages: proved Morall, though Positive.
• * 1.46

  XXVII. Some inferen∣ces from those Confessions. Pag. 31.
• * 1.47

  Hist. of Sab. part. 2. p. 177.
• * 1.48

  Dr. Ames. Theol. 2. c. 15. §. 6.
• * 1.49

  Tract. of Tithes.
• * 1.50

  XXVIII. Agreements of Morall-Naturall, and Morall-Posi∣tive Lawes.
• * 1.51

  Pag. 31.
• * 1.52

  I. What Positive Lawes are Morall.
• * 1.53

  II. Rule 1.
• * 1.54

  Explained.
• * 1.55

  III. Usually al∣lowed.
• * 1.56

  N. B.
• * 1.57

  IV. Yet excepted against.
• * 1.58

  B. of E. p. 171.
• * 1.59

  B. of E. p. 120.
• * 1.60

  V. Proved by 4. Reasons. 1. From the Lawgivers Authority.
• * 1.61

  VI. 2. The Old Test. is part of the Canon.
• * 1.62

  If any say our Divines when they main∣tain the Law still to be in force as a Rule, mean the Morall Law only. We say the same too, only we argue that all that are writ∣ten are Mor∣all to us till we have pro∣ved the con∣trary of any particular.
• * 1.63

  Le•• lata non irrita facta ian obligat Epis. Win opusc. pag. 148.
• * 1.64

  VII. 3. Else no Canon, till the New. T. written.
• * 1.65

  VIII. 4. Confirmed by Christ, and his Apo∣stles.
• * 1.66

  IX. So that the very silence of the N. T. rather con∣firmes any Law, then Abrogates it.
• * 1.67

  X. The Text Act. 15.28, 29. expounded
• * 1.68

  XI. 1. Why For∣nication for∣bidden there, being Morall.
• * 1.69

  XII. 2. Things sa∣crific••d to I∣dols being Ceremoniall, forbidden.
• * 1.70

  XIII. 3. Things strangled.
• * 1.71

  XIV. 4. Eating of Bloud. Repealed, as appears by foure reasons.
• * 1.72

  XV. The reason of its present re∣straint.
• * 1.73

  XVI. Second Rule of a Morall Law, though Positive.
• * 1.74

  Episc. Winton. op••sc. p. 145.
• * 1.75

  XVII. Explained, 1. What is meant by a Profitable Law. All the Lawes of Nature are undoubtedly profitable. And some may become so, which are but Positive. XVIII. 2. How it be∣comes profi∣table. 1. As a supply of Wisdome.
• * 1.76

  XIX. 2. As a reme∣dy of Unwil∣lingnesse.
• * 1.77

  XX. 3. As securing liberty to the willing.
• * 1.78

  XXI. 3. What is meant by Substantially Profitable, To difference it.
• * 1.79

  XXII. 1. From Ce∣remoniall Types, &c.
• * 1.80

  XXIII. 2. From any annexed Cir∣cumstance.
• * 1.81

  XXIV. 4. Vnlesse a cleare Repeal be shewed in Scripture.
• * 1.82

  N. B.
• * 1.83

  XXV. 2. The second Rule proved, 1. by the for∣mer Rule.
• * 1.84

  XXVI. And cauti∣oned.
• * 1.85

  XXVII. 2. By further Reasons Men con∣tinue profita∣ble Lawes.
• * 1.86

  XXVIII. 2. Lawes not substantially-profitable, yet clearly repea∣led.
• * 1.87

  XXIX. 3. The Obje∣ction of Chri∣stian Liberty, prevented.
• * 1.88

  XXX. 4. Some Laws profitable per∣petuated for substance, though some circumstance about it re∣pealed.
• * 1.89

  XXXI. 1. In the Mini∣stery.
• * 1.90

  Divines gene∣rally hold, that before the Leviticall Law was gi∣ven, every Father of a Family had the office of a Priest or Mi∣nister of God to his Family, even from Adams time.
• * 1.91

  Vide Calv. in locum.
• * 1.92

  XXXII. 2. In the Sa∣craments.
• * 1.93

  XXXIII. An Epipho∣nema for con∣culsion.
• * 1.94

  I. The third Rule, Every Law of the Decalogue is Morall.
• * 1.95

  II. The question stated.
• * 1.96

  As well may we say that the whole ce∣remoniall or Iudiciall Law, is still in force, as any com∣mand of the Decalogue whose words are not in force, but on∣ly a Spirituall meaning, or generall equity.
• * 1.97

  III. 1. Argument. From the Te∣stament of the Church in all ages.
• * 1.98

  This was pen∣ned while the book of Com∣mon Prayes was in use in the Church, and highly magnified by those who are Adversaries in this Cause: against whom it still remains a convincing Argument.
• * 1.99

  IV. Otherwise guilty of a double sin.
• * 1.100

  1. In laying a stumbling block before children.
• * 1.101

  2. In taking of Gods name in vaine.
• * 1.102

  V. Why this Ar∣gument is first.
• * 1.103

  VI. Arg. 2. From the eminent priviledges of this Law.
• * 1.104

  1. In the deli∣very; in re∣spect
• * 1.105

  1. Of the Au∣ditorie.
• * 1.106

  2. The Majesty and terrour.
• * 1.107

  3. The voice of God him∣selfe.
• * 1.108

  VII. 2. The writing of them by God himselfe.
• * 1.109

  VIII. 3. The reser∣ving them a∣lone in the Ark.
• * 1.110

  See 1 King. 8.6.21.
• * 1.111

  IX. The Argu∣ment confir∣med, by
• * 1.112

  1. The Pro∣phet Jeremie.
• * 1.113

  2. The Apo∣stle James.
• * 1.114

  Jam. 2.10. ex∣plained.
• * 1.115

  And vindica∣ted.
• * 1.116

  Prim. p. 180. 181.
• * 1.117

  3. Irenaeus. ••. 4. c. 31.
• * 1.118

  Hist. of Sab. Part 1. p. 66.
• * 1.119

  4. The adverse party them∣selves, C. D. p. 8.
• * 1.120

  I. Except. 1.
• * 1.121

  II. Inst. ••,
• * 1.122

  Jun Paral. 92. Lib. 1. In dispositioni∣bus. 1. in mediis agminibus, sive inter mediis acies angelorum stipantium honoris et of∣ficij causa im∣perator••m sinon, &c.
• * 1.123

  III. Inst. 2.
• * 1.124

  IV. Except. 2.
• * 1.125

  V. Except 3.
• * 1.126

  VI. Except. 4.
• * 1.127

  VII. Except. 5.
• * 1.128

  Solut.
• * 1.129

  VIII. Except. 6.
• * 1.130

  Solut.
• * 1.131

  IX. Except. 7.
• * 1.132

  Solut.
• * 1.133

  X. Except. 8.
• * 1.134

  XI. Except. 9. G. Irons. p, 81.
• * 1.135

  pag. 83.
• * 1.136

  XII. Except. 10.
• * 1.137

  Solut.
• * 1.138

  I. Arg. 3. Christ hath confir∣med the De∣calogue. Mat. 5.17.
• * 1.139

  II. The Text ex∣plained.
• * 1.140

  III. The Context considered.
• * 1.141

  IV. Excep. 1.
• * 1.142

  C. D. p. 12.
• * 1.143

  B. of E p. 61.
• * 1.144

  Solut.
• * 1.145

  V. Excep. 2. Ibid. Prim. p. 174.
• * 1.146

  Solut.
• * 1.147

  Prin. ibid.
• * 1.148

  VI. Inst. 1.
• * 1.149

  Solut.
• * 1.150

  VII. Inst. 2.
• * 1.151

  Sol.
• * 1.152

  VIII. Inst. 3.
• * 1.153

  Sol.
• * 1.154

  IX. Inst. 4.
• * 1.155

  The place with Mat. 11.7. &c. is Luk. 7.24.
• * 1.156

  Inst. 5. Prim. 176. and others.
• * 1.157

  XI. The Law of Retaliation why here al∣ledged.
• * 1.158

  Proved Mor∣all 1. by Te∣stimonies.
• a 1.159

  Komnit. Har. p. 575. Est enim na∣turalis etiam aequitatis ne pae∣ne sit maior delicto. Et paulo postca. Manifestissi∣mum igitur et centissimum est; Legem Dei, de publica vindi∣cta Magistra∣tui Mandata, h••c Loco a Chri∣sto non Abeleri aut Damnar••.
• b 1.160

  Musc. p. 111. Lex ista omnino necessaria erat, et, etiam num est, ad coercen∣dos reprobos, &c. and p. 112. Christus non Legi ipsi, qua nihil potest esse Iustius, sed perversae Pha∣riseorum opinio∣ni repugnans, &c.
• c 1.161

  Pareus pag. 121. Non sustulit Christus in judicijs Christianis talionem.
• d 1.162

  Cartwright, Part 1. Harm. pag. 399. Iustissimum legem iniquissimam reddiderunt, et mel Legis in absynthiam converterunt.
• * 1.163

  XII. 2. By reason.
• * 1.164

  XIII. The second proofe of the generall an∣swer.
• * 1.165

  Gal. 2.18.
• * 1.166

  XIV. Excep. 3.
• * 1.167

  Prim. p. 178.
• * 1.168

  Solut.
• * 1.169

  Prim. p. 138.
• * 1.170

  XV. Inst. 1. pag. 179.
• * 1.171

  Sol.
• * 1.172

  XVI. Inst. 2.
• * 1.173

  XVII. Excep. 4. C. D. p. 12.
• * 1.174

  Solut.
• * 1.175

  XVIII. Excep. 5. B. of E. p. 64.
• * 1.176

  Solut.
• * 1.177

  XIX. Excep. 6.
• * 1.178

  XX. An Animad∣version.
• * 1.179

  C. D. p. 14.
• * 1.180

  XXI. The Conclu∣sion, by way of Recapitu∣lation.
• * 1.181

  I. Connexion of the former discourses with the fol∣lowing.
• * 1.182

  II. Necessitie of discoursing about So∣lemne Wor∣ship.
• * 1.183

  III. Principles of Religion in all hearts.
• * 1.184

  1. That there is a God.
• * 1.185

  IV. 2 That he must have Worship.
• * 1.186

  V. The Worship of God two fold. 1. Ejaculato∣ry described.
• * 1.187

  VI. Proved to be a duty for all men.
• * 1.188

  VII. 2. Solemne described.
• * 1.189

  VIII. Proofe of it being a duty obliging all men by two Reasons. 1. God is Lord both of soule and body.
• * 1.190

  IX. 2. The good of mans souls repuires it.
• * 1.191

  X. Solemn Wor∣ship distingui∣shed into Soli∣tary, & Con∣joyned; and that into Domesti∣call and Ec∣clesiasticall.
• * 1.192

  How far each of these is a Necessary Duty.
• * 1.193

  XI. Solitary Wor∣ship: which is not owned as Solemn, by our Adversa∣ries.
• * 1.194

  XII. Solitary Wor∣ship proved a duty three wayes.
• * 1.195

  XIII. Well called Solemne.
• * 1.196

  XIV. Family Wor∣ship proved a duty.
• * 1.197

  Deut. 11.18.
• * 1.198

  Whereas some, to elude the strength of this Text for Family-Prayers, alleadge, that Psal. 79.6. the words are: the Kingdomes that call not upon thy name; and so by Family here, is meant no more then there by Kingdoms. I answer, The parallelling the two plates proves the thing more clearly: for as the Kingdome is not said to call upon Gods name, unlesse the King command publike meetings to that end, and that is counted a Heathenish and ungodly Kingdome: so is it with a Family, where by the authority of the Governour there are no joynt meetings to pray to God.
• * 1.199

  XV. Publike Wor∣ship proved a Duty.
• * 1.200

  The Lord ha∣ving univer∣sall Domini∣on over all flesh, should publikely be worshipped, by societies of men. G. Irons. p. 261.
• * 1.201

  I. Scope of the ensuing dis∣courses about Time.
• * 1.202

  II. Why we first handle it ge∣nerally with respect to Ci∣vill Actions.
• * 1.203

  III. Why we use so many di∣stinctions and divisions; And apply them a second Time. Melim est do∣ctos onorare no∣tis, quam rudes fraudare dis∣cendis. Leo Magnus. Phil. 3.1. To write the same things, to me indeed it is not grie∣vous, But for you it is safe.
• * 1.204

  IV. Time an ad∣junct, yet may be substanti∣ally profita∣ble.
• * 1.205

  V. This conside∣ration hath been hurtfully neglected. And Place un∣fitly paralel∣led with Time in Reli∣gion.
• * 1.206

  VI. Three distinct respects of Time obser∣vable in acti∣ons.
• * 1.207

  1. The length.
• * 1.208

  2. The number.
• * 1.209

  3. The order. All which are very much confounded and jumbled together in the Discourses of our Disputers, to the great disappointment of a right conceiving of the Truths in question.
• * 1.210

  VII. All three con∣sidered as de∣nominated by Nature, Art, Accident.
• * 1.211

  VIII. Time is inde∣terminate, or determinate: Each respect having a dou∣ble limit.
• * 1.212

  IX. Indetermi∣nate Time described.
• * 1.213

  X. Determinate Time, three∣fold.
• * 1.214

  XI. 1. By the na∣ture of the action.
• * 1.215

  XII. 2. By a Supe∣rior.
• * 1.216

  XIII. 3. By a man∣selfe.
• * 1.217

  XIV. Indetermi∣nate Time is attendant on businesse.
• * 1.218

  XV. Yet profitable even volunta∣rily applied: Proved.
• * 1.219

  XVI. 1. In the Con∣tinuance.
• * 1.220

  XVII. 2. In the Fre∣quencie.
• * 1.221

  XVIII. 3. In both.
• * 1.222

  XIX. 4. An evi∣dence of Af∣fection.
• * 1.223

  XX. 5. And Wis∣dome.
• * 1.224

  XXI. But not in the Quando, un∣lesse by acci∣dent.
• * 1.225

  XXII. Time deter∣minate di∣stinguished.
• * 1.226

  1. In regard of the re∣spcts them∣selves.
• * 1.227

  1. Any one a∣lone.
• * 1.228

  2. Any two jointly.
• * 1.229

  3. All three together.
• * 1.230

  XXIII. 2. The man∣ner of deter∣mination.
• * 1.231

  1. Remisse.
• * 1.232

  2. Exact or strict ••hree∣fold.
• * 1.233

  1. Initiall.
• * 1.234

  2. Conclusive: This addes strictly the conclusive terme to the Initiall.
• * 1.235

  3. Exclusive.
• * 1.236

  XXIV. Yet admit∣ting a reser∣vation.
• * 1.237

  XXV. The profita∣blenesse of this determi∣nation, by the 5. Causes of it.
• * 1.238

  XXVI. 1. The im∣portance of the businesse.
• * 1.239

  XXVII. 2. The im∣possibility to attend it and other busi∣nesse.
• * 1.240

  XXVIII. 3. The un∣willingnesse to it.
• * 1.241

  XXIX. 4. The danger o•• interrupti∣ons.
• * 1.242

  XXX. 5. Want of Wisdome.
• * 1.243

  XXXI. For the kindes of determina∣tions.

  The determi∣nation of the continuance and frequen∣cy is very profitable.
• * 1.244

  XXXII. Not of the Quando, but by accident.
• * 1.245

  XXXIII. Therefore an alteration of it, is not hurt∣full.
• * 1.246

  XXXIV. The profita∣blenesse of the determinati∣on of the Continuance as largly as may be.
• * 1.247

  XXXV. The profita∣blenesse of the determi∣nation of the Frequencie as largely as may be.
• * 1.248

  Even though it be but a single deter∣mination of it alone.
• * 1.249

  XXXVI. The Profita∣blenesse of a joynt deter∣mination of the Continu∣ance and Frequencie both, with convenient largensse.
• * 1.250

  XXXVII. Such a deter∣mination is the cheife and most substan∣tially profita∣ble of all other.
• * 1.251

  XXXVIII. In the joint determinati∣on of the Continuance, and Frequen∣cie. The lar∣gest Continu∣ance, with a conveniencie, is more pro∣fitable then the greatest Frequencie, with a lesse Continuance supposing the proportion in generall to be equall in both.
• * 1.252

  XXXIX. The same Quando pro∣fitably deter∣mined to ma∣ny.
• * 1.253

  XL. For the man∣ner, 1. An ex∣clusive deter∣mination is not profitable.
• * 1.254

  XLI. 2. An Initiall is,
• * 1.255

  XLII. 3. Not a Con∣clusive to some.
• * 1.256

  XLIII. 4. Though to others.
• * 1.257

  XLIV. 5. A remisse determinati∣on is profita∣ble to try af∣fections.
• * 1.258

  XLV. A particular determinati∣on may be ta∣ken away.
• * 1.259

  XLVI. A reservati∣on is profita∣ble when in∣terruptions are foreseene.
• * 1.260

  XLVII. The conclu∣sion.
• * 1.261

  I. Time im∣ployed in Re∣ligion, is ei∣ther Com∣mon or so∣lemne.
• * 1.262

  Common Time is that which attends actions.
• * 1.263

  II. This falls not properly un∣der a Law.
• * 1.264

  III. Yet this seemes all our Adversaries grant Morall in the fourth Commande∣ment.
• * 1.265

  IV. Though they call it so¦lemne Time.
• * 1.266

  A Time is due to Gods Wor∣ship, as to all other things. C. D. pag. 22.
• * 1.267

  Aquin: 2.2. q. 122. a. 4. ad 4.
• * 1.268

  V. Great effica∣cie in Time indetermi∣nate applyed to Religion.
• * 1.269

  VI. Not of the Quando un∣lesse by acci∣dent.
• * 1.270

  VII. Solemne Time.
• * 1.271

  1. For conti∣nuance.
• * 1.272

  2. For Fre∣quencie.
• * 1.273

  3. For the Quando or Season.
• * 1.274

  VIII. It is more or lesse Solemne, as more or lesse strictly determined.
• * 1.275

  IX. It requires Religious du∣ties to at∣tend it.
• * 1.276

  X. Yet admits of a Reser∣vation.
• * 1.277

  XI. The profita∣blenesse of such a Deter∣mination for Religion.
• * 1.278

  XII. 1. Religion and Gods worship is a most impor∣tant and ne∣cessary busi∣nesse, and most worthy to have Time determined for it.
• * 1.279

  XIII. 2. It is im∣possible to worship God solemnly, and doe any other businesse the while.
• * 1.280

  N. B.
• * 1.281

  XIV. 3. All men are naturally un∣willing to im∣ploy any time upon Gods solemn wor∣ship at all.
• * 1.282

  XV. 4. All men are in danger of manifold in∣terruptions hindring so∣lemne Duties of Religion.
• * 1.283

  XVI. 5. All men want wis∣dome to judge alwayes at the instant, when Time is con∣venient for Religion and Gods Wor∣ship.
• * 1.284

  XVII. For the kinds of determina∣tions.
• * 1.285

  XVIII. 1. The Con∣tinuance and Frequencie of Time, are Profitable re∣spects of Time to be determined for Religion.
• * 1.286

  XIX. 2. The season or order of beginning, hath of it selfe no sub∣stantiall pro∣fitablenesse toward Reli∣gion, though accidentally it may have some.
• * 1.287

  XX. The Quando season, or or∣der of Time (that is the particular dayes) may be acciden∣tally profita∣b••y determi∣ned, namely to preserve the memori∣all of some worke of God, on such a day; and ac∣cordingly to helpe to af∣fect with thankfulnesse, specially when appointed by God to that purpose.
• * 1.288

  XXI. How far, and in what case, the Quando or particular day appoin∣ted by man only, for a memoriall of any worke or benefit of God may be Profitable.
• * 1.289

  XXII. The Quando, or particular dayes, appoin∣ted by God under the Old Testament, were ordained by Him, part∣ly for a Typi∣call significa∣tion, and so also had an accident••ll profit. But it is not 〈◊〉〈◊〉 with any under the New Testa∣ment appoin∣ted by God, and much lesse of any appointed by Men.
• * 1.290

  N. B. All o∣ther Com∣mandements of the Deca∣logue are wholly substantiall, and so perpetuall. The Fourth then being substantiall for one day in seven for Religion, This may conclude that to be the whole substance of the Commande∣ment, and not that particular seventh day, which hath no substantiality in it; And then that one day in seven is likewise perpetuall.
• * 1.291

  XXIII. Therefore there may be an alteration of it, without hurt to Reli∣gion.
• * 1.292

  It is usu∣sually taken for granted, that the Sab∣bath of old began in the Evening. This we doe not affirme, nor yet altogether deny; but shall consider it hereafter. But now we speak of it by way of supposition, that it ••••d so begin.
• * 1.293

  Whereas we say, It makes no substan∣tiall change in the profit, to alter the Be∣ginning from Evening to Morning; We yet conceive an accidentall profit by it, in that by the meanes of the beginning in the Morning, we are sure to have the Continu∣ance (if for a whole Day) not to be ended while we are awake. The profit of which we shall argue hereafter.
• * 1.294

  XXIV. It is very-fitable to Re∣ligion, to have that Continu∣ance of Time deter∣mined for it (even single) so it be with the largest that may be.
• * 1.295

  XXV. For divers reasons.
• * 1.296

  N. B.
• * 1.297

  XXVI. It is very pro∣fitable to Re∣ligion to have Frequency of times Deter∣mined (even single) so it be as great a fre∣quency, as may be con∣sistent with a mans worldly necessities, as once or twice every day.
• * 1.298

  XXVII. A joint deter∣mination of both the Con∣tinuance and Frequency in a convenient largenesse, is singularly profitable to Religion: E∣ven the most Profitable of all other, ma∣king the pro∣portion so de∣termined, the chiefest Time for Religion.
• * 1.299

  XXVIII. The largest continuance with a lesser Frequency, is better then the greatest Frequency with a lesse continuance.
• * 1.300

  XXIX. 1. With re∣spect to Re∣ligion it selfe.
• * 1.301

  XXX. 2. With re∣spect to mens worldly bu∣sinesses.
• * 1.302

  XXXI. A conse∣quence from thence.
• * 1.303

  XXXII. How the de∣termination of the Quan∣do or season is profitable.
• * 1.304

  XXIII. For the man∣ner of Deter∣minations.
• * 1.305

  1. No Exclu∣sive Determi∣nation is pro∣fitable.
• * 1.306

  Objection prevented.
• * 1.307

  XXXIV. 2. An initiall determinati∣on is certainly profitable.
• * 1.308

  XXXV. A conclusive determinati∣on, is not pro∣fitable in some cases.
• * 1.309

  1. When men want wis∣dome.
• * 1.310

  XXXVI. 2. Or wil∣lingnesse.
• * 1.311

  XXXVII. 3. Or autho∣rity.
• * 1.312

  XXXVIII. 4. Or all these.
• * 1.313

  XXXIX. When all these meet the determi∣nation Con∣clusive, is ve∣ry profitable.
• * 1.314

  XI. A remisse de∣termination is profitable for tryall of affections.
• * 1.315

  XLI. Supposing the former deter∣minations made: e••se not.
• * 1.316

  XLII. Particular determinati∣ons for parti∣cular ends, may be re∣moved.
• * 1.317

  XLIII. A reservation for necessary interruptions, may be profi∣table.
• * 1.318

  XLIV. The Conclu∣sion.
• * 1.319

  I. Determinate Time is, 1. Morall Na∣turall.
• * 1.320

  II. 1 Explained.
• * 1.321

  1. Meant onely of the Conti∣nuance and Frequency.
• * 1.322

  III. Not of the season.
• * 1.323

  IIII. 2. Of those both single and joyntly.
• * 1.324

  V. 3. Not remisse only, nor con∣clusive, nor exclusive, but only Initiall.
• * 1.325

  VI. 2 Proved of the Continu∣ance single.
• * 1.326

  VII. Of the fre∣quency single.
• * 1.327

  VIII. Of both joint••y.
• * 1.328

  IX. An Objection prevented two wayes.
• * 1.329

  X. Answ. 1.
• * 1.330

  XI. Answ. 2.
• * 1.331

  XII. 2. It is Mo∣rall by the first Com∣mandement.
• * 1.332

  XIII. Argum.
• * 1.333

  1 Confir∣mation.
• * 1.334

  XIV. 2 Confirma∣tion.
• * 1.335

  XV. A Conse∣quence there∣of.
• * 1.336

  XVI. How far Na∣ture will cary us further, in determinati∣on of Solemn Time.
• * 1.337

  The Light of Nature, and Law of Na∣ture distin∣guished.
• * 1.338

  XVII. A caution to be observed in Arguments from the Law of Nature.
• * 1.339

  XVIII. Foure gene∣ral questions propounded.
• * 1.340

  XIX. 1. Nature de∣termines for the longest Continuance, a Day.
• * 1.341

  XX A Day de∣scribed.
• * 1.342

  1. Physically, 24 houres.
• * 1.343

  2. Practical∣ly our wa∣king Time.
• * 1.344

  XXI. These are both one in our sence.
• * 1.345

  XXII. An objection answered two wayes.
• * 1.346

  XXIII. Answ. 1.
• * 1.347

  XXIV. Answ. 2.
• * 1.348

  XXV. An argument to prove that nature deter∣mines a dayes continuance.
• * 1.349

  XXVI. An objection answered.
• * 1.350

  XXVII. Another ob∣jection an∣swered.
• * 1.351

  B. of E. p. 255. C. D. p 5••. G. Irons. p. 268.
• * 1.352

  XXVIII. A third obje∣ction answe∣red.
• * 1.353

  XXIX. A scruple re∣moved.
• * 1.354

  XXX. Another scru∣ple satisfied.
• * 1.355

  XXXI. How far Na∣ture deter∣mines the Frequencie.
• * 1.356

  XXXII. Twice a day, at least.
• * 1.357

  N. B.
• * 1.358

  XXXIII. Confirmed by reason.
• * 1.359

  XXXIV. 1 With re∣spect to soli∣tary worship.
• * 1.360

  2. As also to family wor∣ship.
• * 1.361

  XXXV. Nature can∣not make a conclusive de∣termination of the Fre∣quency.
• * 1.362

  The reason of it.
• * 1.363

  XXXVI. Nature can∣not make a conclusive de∣termination of the Conti∣nuance and Frequencie jointly.
• * 1.364

  1. Confessed by the adverse party.
• * 1.365

  XXXVII. 2. Proved by strong rea∣son.
• * 1.366

  XXXVIII. An obje∣ction Answe∣red.
• * 1.367

  XXXIX. Yet Nature sayes a Deter∣mination of a chiefe time is necessary.
• * 1.368

  Confessed by the adverse party.
• * 1.369

  XL. The qualifi∣cations of the Conclusive determina∣tion.
• * 1.370

  XLI. The necessi∣tie of such a determinati∣•••• proved.
• * 1.371

  XIII. A profitable digression a∣bout a daily Sabbath.
• * 1.372

  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.
• * 1.373

  XLIII. The Minor confirmed.
• * 1.374

  XLIV. The Antece∣dent confir∣med.
• * 1.375

  XLV. The first qua∣lification of the Determi∣nation proved with respect
• * 1.376

  ••. To the publike wor∣ship.
• * 1.377

  XLVI. 2 To Fami∣lie Worship.
• * 1.378

  XLVII. 3. To solitary worship.
• * 1.379

  Calvin in Gen. 2.
• * 1.380

  XLVIII. The second Qualification
• * 1.381

  1. Confessed.
• * 1.382

  Primt. part. 2. c. 7. S. 4. There should be more justice to bestow more daies upon God, yea all, &c. N. B.
• * 1.383

  2. Proved.
• * 1.384

  XLIX. The third qualification proved.
• * 1.385

  L. The fourth qualification the Time de∣termined must be suf∣cient in re∣gard.
• * 1.386

  1. Of Gods acceptation.
• * 1.387

  2. The souls benefit.
• * 1.388

  N. B.
• * 1.389

  3. To secu∣ring of mens consciences.
• * 1.390

  Rom. 12.1.2. Ephe. 5.10. 2. Pet. 1.10.
• * 1.391

  LI. The last qua∣lification.
• * 1.392

  Illustrated.
• * 1.393

  LII. How farre the Law of Nature com∣mands about the Quando, or season.
• * 1.394

  LIII. 1. It is neces∣sary that some Day be determined.
• * 1.395

  Objection.
• * 1.396

  Answer.
• * 1.397

  N. B.
• * 1.398

  LIV. 2. The same Day is neces∣sary to them that live to∣gether.
• * 1.399

  A difficulty dissolved.
• * 1.400

  LV. 3. It is most consonant to Nature, to be∣gin the day in the morning.
• * 1.401

  The reason of that assertion.
• * 1.402

  LVI. 4. The same day to all mankind, is conducible
• * 1.403

  1. To the ho∣nour of the one God.
• * 1.404

  An objection prevented.
• * 1.405

  ••. To the Communion of Saints.
• * 1.406

  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.
• * 1.407

  N. B.
• * 1.408

  1. The que∣stion explai∣ned.
• * 1.409

  1. What is meant by chiefe so∣lemne Time.
• * 1.410

  2. What by determina∣tion.
• * 1.411

  3. What by ordinarily sufficient
• * 1.412

  4. How it be∣longs not to men, but to God.
• * 1.413

  II. The question confirmed.
• * 1.414

  III. It belongs not to men to de∣termine it, the first argu∣ment, no such authority is given them.
• * 1.415

  Hist. Sab. part 2. pag. 20.
• * 1.416

  IV. Neither by the law of na∣ture.
• * 1.417

  V. Nor by the Scripture.
• * 1.418

  VI. 2. Argum. this Authori∣ty is given.
• * 1.419

  1. Neither to every man single.
• * 1.420

  Prim. part. 2. c. 7. Sect. 4.
• * 1.421

  C. D.
• * 1.422

  VII. This is pro∣ved absurd, by
• * 1.423

  VIII. 1. The impor∣tance of it.
• * 1.424

  IX. 2. Their ma∣nifold inter∣ruptions.
• * 1.425

  X. 3. The im∣possibility of agreement.
• * 1.426

  XI. Except. 1. answered.
• * 1.427

  Sol.
• * 1.428

  XII. Except. 2. and Except. 3. answered.
• * 1.429

  He shewed His word unto Iacob, His sta∣tutes and His Ordinances unto Israel, He hath not dealt so with any nation, and as for His judgements they have not known them. Psal. 147.

  God hath not revealed Jesus Christ to many Nations, Yet that is unquestionably necessary to salvation, and was revealed to Adam and Noah: But their posterity gene∣rally lost it, and God revived it not unto most of them. And so (though in a farre different degree, and even kind of necessary) was it with the Sabbath, the chiefe Time of Worship.

  Also many Nations whose Ancestours had the Gospell preached to them, and all the Precepts of the New Testament, now have them no more, which yet are necessa∣ry to Gods Honour, and the good and sal∣vation of mens soules.
• * 1.430

  N. B.
• * 1.431

  XIII. Nor 2. is this Autho∣ritie given to some speciall men for the rest.
• * 1.432

  XIV. If so, then either to Pa∣gans, or to the Church.
• * 1.433

  XV. 1. Not to Pagans: This is proved absurd.
• * 1.434

  XVI. 1. By the importance.
• * 1.435

  XVII. Some Excep∣tions to this answered.
• * 1.436

  Prim.
• * 1.437

  XVIII. The adverse party pres∣sed.
• * 1.438

  XIX. 2. The impos∣sibility of a∣greement.
• * 1.439

  XX. 3. They know of no such autho∣ritie.
• * 1.440

  XXI. 2. Not to the Church for all mankind.
• * 1.441

  XXII. Arguments against the Church ha∣ving autho∣rity to deter∣mine the chief Time for all its members.
• * 1.442

  Argum. 1.
• * 1.443

  XXIII. An objection answered.
• * 1.444

  XXIV. A caution premised.
• * 1.445

  XXV. Arg. 2. The Church can∣not make Time neces∣sary to Reli∣gion.
• * 1.446

  To the pur∣pose of this Antecedent, See hereafter a distinct Ar∣gument pro∣ving those Times only necessary to Religion, which G••d himselfe ap∣points. Sect. 62.
• * 1.447

  XXVI. Argument third. The Church can∣not make Time ordi∣narily suffi∣cient to Re∣ligion.
• * 1.448

  Of Gods blessing re∣quired to make the Time suffici∣ent, see after∣ward a di∣stinct proofe. Sect. 71.
• * 1.449

  XXVII. An Exception answered.
• * 1.450

  XXVIII. Argument 4. The Church cannot deter∣mine Time for family, or solitary Worship.
• * 1.451

  XXIX. An Exception answered.
• * 1.452

  Sol.
• * 1.453

  XXX. Arg. 5. The Church can∣not com∣mand a••l her members to observe the time in pub∣like worship.
• * 1.454

  XXXI. This is con∣fessed by the adverse party. G. Irons.
• * 1.455

  XXXIII. Proved by reason.
• * 1.456

  XXXIIII. Argument sixth. The Church can∣not make a perpetuall de∣termination.
• * 1.457

  XXXIV. Argument seventh.
• * 1.458

  It is a burden to Christians, that the Church have this authority.
• * 1.459

  XXXV. Some Excep∣tions answer∣ed. Sol.
• * 1.460

  Excep. 2. Sol.
• * 1.461

  Except. 3.
• * 1.462

  Sol.
• * 1.463

  XXXVI. Arg. 8. Then a matter of great impor∣tance were left to great uncertainties, As
• * 1.464

  XXXVII. 1. What is meant by the Church.
• * 1.465

  XXXVIII. 2. What per∣sons have any votes.
• * 1.466

  XXXIX. 3. Whether they doe not erre, in their determina∣tion.
• * 1.467

  XL. 4. Whether their votes were free.
• * 1.468

  XLI. 5. Whether the determi∣nation be too strict, or too remisse.
• * 1.469

  XLII. Argu. 9. It makes the Church to this Day guil∣ty of sin in not ••etermi∣ning it.
• * 1.470

  XLII. Arg. 10. Even the Apostles themselves.
• * 1.471

  XLIV. Arg. 11. Then it should belong to every con∣gregation.
• * 1.472

  XLV. Which is dis∣proved by many reasons.
• * 1.473

  XLVI. Arg. 12. All men want wisdome to determine it.
• * 1.474

  XLVII. Having no rule to guide them.
• * 1.475

  XLVIII. 1. Not the Nature of God him∣selfe.
• * 1.476

  XLIX. 2. Not the nature of the Soule.
• * 1.477

  See Sect. 71.
• * 1.478

  L. 3. Nor the nature of the duties them∣selves.
• * 1.479

  LI. 4. Nor the nature of the body, ot bodi∣ly necessities.
• * 1.480

  Excep
• * 1.481

  Sol.
• * 1.482

  LII. 5. Nor the old proporti∣on of one Day in seven in the fou th Com∣mandement.
• * 1.483

  LIII. This is pro∣ved absurd.
• * 1.484

  LIV. 1. With re∣spect to the Frequency: For,
• * 1.485

  LV. 1. It is crosse to the wisdom of God.
• * 1.486

  LVI. 2. Th•• par∣ticular seventh Day, may as well be re∣assumed.
• * 1.487

  LVII. 3. It hath been the cause of scan∣dals to Chri∣stians.
• * 1.488

  LVIII. 4. It argues want of zeale in the Church not to deter∣mine so much
• * 1.489

  LIX. 5. It is also scandalous to the Jewes.
• * 1.490

  1 Cor. 10.32.
• * 1.491

  LX. 6. The old number can give no dire∣ction to the Church.
• * 1.492

  LXI. 2. With re∣spect to the Continuance, for a whole day: For,
• * 1.493

  1. They doe not expresse how much time is neces∣sarie and suf∣ficient.
• * 1.494

  2. Nor can, if it be not for a whole day.
• * 1.495

  3. Nor can they satisfie all with any determina∣tion.
• * 1.496

  4. Vnlesse there be Time suffici∣ent, for fami∣ly, and soli∣tary worship.
• * 1.497

  LXII. The second generall: It belongs to God alone, to determine the chiefe time. Aug. 1. This is the scope of one Com∣mandement of the deca∣logue.
• * 1.498

  De corde suo mentitus est. Pet. Mart. in Locun pag. 95.
• * 1.499

  LXIII. An Exception answered.
• * 1.500

  LXIV. A Question answered.
• * 1.501

  LXV. Arg 2. All Time is Gods to dispose of.
• * 1.502

  LXVI. Confirmed by 4 reasons.
• * 1.503

  LXVII. 1. Otherwise no Time should be Gods, but by mans indul∣gence.
• * 1.504

  LXVIII. 2. Else man should be his owne end, e∣ven in world∣ly respects.
• * 1.505

  LXIX. 3. Scripture seemes to leave very lit∣tle to mens worldly busi∣nesses.
• * 1.506

  LXX. An Excepti∣on answered.
• * 1.507

  Sol.
• * 1.508

  LXXI. 4. There is a blessing of God requi∣red, to make any proporti∣on of Time sufficient.
• * 1.509

  LXXII. The Text of Isa. 56.2. ex∣pounded.
• * 1.510

  Solut.
• * 1.511

  Inst.
• * 1.512

  Sol.
• * 1.513

  Sol. 2.
• * 1.514

  LXXIII. Another text, Isa. 58.13. expounded.
• * 1.515

  LXXIV. An exception answered.
• * 1.516

  D. Ames Me∣dul. Theol. lib. 2. c. 15. Sect.
• * 1.517

  Sol.
• * 1.518

  Sol. 2.
• * 1.519

  Sol. 3.
• * 1.520

  Sol. 4.
• * 1.521

  Sol. 5.
• * 1.522

  Sol 6.
• * 1.523

  Sol. 7.
• * 1.524

  LXXV. God must determine the particular day. Arg. 1. for Gods deter∣mination of the particular day, all time and dayes are his, none ours but by his indulgence.
• * 1.525

  LXXVI. Arg. 2. Upon that determi∣nation de∣pends Gods blessing.
• * 1.526

  N. B.
• * 1.527

  LXXVII. Arg. 3. It is very fit, all the world should have one and the same day, as neere as may be.
• * 1.528

  Except.
• * 1.529

  Inst. Sol.
• * 1.530

  LXXVIII. Arg. 4. from the consent of the hea∣then.
• * 1.531

  Dij miserati laboriosum a natura genus humanion, re∣missiones labo∣rum ipsi con∣stituerunt. de leg. 2.

  LXXIX. The 5. gene∣rall Arg. from confession of the very ad∣versaries. C. D. pag. 21.
• * 1.532

  Except.
• * 1.533

  Hist. sab. part. 1. pag. 35.
• * 1.534

  See Prim. p. 8. sect. 3.
• * 1.535

  Except.
• * 1.536

  Prim. p. 3.
• * 1.537

  Pag. 127. None can in∣stitute a day as Morall, but God alone. Prim. p. 160. see. p. 249. It is Gods prerogative, exclusively to men and angels, to san∣ctifie a thing, to be an essen∣tiall part, and properly so called, of Gods service.
• * 1.538

  C. D. pag. 39.
• * 1.539

  LXXX. The 6. gene∣rall Arg. from confession of the Roma∣nists. Al. Halens. Sum. Theolog. p. 3. q. 32. n. 2. Aquin. 1.2. q. 91. a. 4. c. secundo, &c.
• * 1.540

  LXXXI. An objection answered.
• * 1.541

  When (with¦out all con∣troversie) God determined to the Iewes the chiefe so¦lemne time, the weekly Sabbat••, yet He did not the h••ures of publike mo¦rall worship: much lesse the continuance on week∣dayes.
• * 1.542

  I. Two Corol∣laries from the former Discourse.
• * 1.543

  II. The first. All Times and Dayes are not equall.
• * 1.544

  III. The question stated, by shewing,
• * 1.545

  1. Our con∣sent.
• * 1.546

  B. of E. p. 34.
• * 1.547

  Ames. Medal. Theol. lib. 2. c. 15: sect. 50.53.
• * 1.548

  B. of E. p. 132.
• * 1.549

  2. Our dis∣sent. Our opinion ex∣plained.
• * 1.550

  Consentancum est rationi na∣turali, vel potius moraliter ne∣cessarium est, ut fasti sint dice Suarez. lib. 2. de Relig c. 2.
• * 1.551

  3. The con∣trary opini∣on explained.
• * 1.552

  IV. Confirmati∣ons of our Assertion. Arg. 1. Na∣ture deter∣mines a whole day at least once. Ergo.
• * 1.553

  V. Arg. 2. Na∣ture deter∣mines for twice every day. Ergo.
• * 1.554

  VI. Arg. 3. Nature requires a de∣termination for Continu∣ance and Fre∣quencie. Ergo.
• * 1.555

  VII. Arg. 4. Nature requires a de∣termination of a particu∣lar day. Ergo.
• * 1.556

  VIII. Arg. 5. God ownes one day as his viz. the Lords-day. Ergo.
• * 1.557

  IX. Arg. 6. The Church in all ages hath owned the Lords day. Ergo.
• * 1.558

  X. Arg. 7. The Lords day, in all the three respects of Time, most necessary to Religion. Erg. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Per∣rincus al Do∣minum Scap.
• * 1.559

  XI. Arg. 8. The Scripture ownes the Lords day, as of his institu∣tion. Ergo.
• * 1.560

  The Primitive Church seemes to beare witnesse to this, calling the Prayer institu∣ted by Christ, by the same terme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Oratio Dominica, neither can it signifie any thing but the Prayer of the Lords insti∣tution: Though the Generations after, weakned the Testimony, by calling Chur∣ches so.
• * 1.561

  XII. Arg. 9. God retaines the determinati∣on of Times to himself. Ergo. all not equall.
• * 1.562

  XIII. Objections answered.
• * 1.563

  Sol.
• * 1.564

  These texts and Collecti∣ons are oft earnestly ur∣ged by our di∣sputers: there∣fore we shal in another place more fully sift and scan them, and the objections raised from them: But here it was necessary to touch them in briefe.
• * 1.565

  XIV. The second Corollarie. Time and place are not equall cir∣cumstancies in Religion.
• * 1.566

  XV. Place may be considered.
• * 1.567

  1. In quantity, or in Vbi.
• * 1.568

  2. Naturally, artifically, or accidently.
• * 1.569

  3. As Inde∣terminate or determinate.
• * 1.570

  XVI. Place in re∣ference to Re∣ligion is ei∣ther common or Consecra∣ted.
• * 1.571

  XVII. Place how necessary to Religion. 1. Naturally or Physically.
• * 1.572

  XVIII. 2. Vitally.
• * 1.573

  XIX. 3. Animally, or sensitively.
• * 1.574

  XX. The profit of Place is ac∣cidentall, in regard,
• * 1.575

  1. Of fitnes.
• * 1.576

  XXI. 2. Of grace∣fulnesse.
• * 1.577

  Plutarch. in vita Lycurgi.
• * 1.578

  XXII. 3. Of decen∣cie, or civill respect.
• * 1.579

  Cameron de Eccles. p.
• * 1.580

  XXIII. 4. As a me∣moriall of some work of God.
• * 1.581

  XXIV. 5. As Typi∣call.
• * 1.582

  XXV. Three diffe∣rences in na∣ture, between Time and Place toward Religion
• * 1.583

  XXVI. In Religion, at least 20 differences. 1. Time inde∣terminate is of great im∣portance, not so Place.
• * 1.584

  XXVII. 2. Proficiencie in Religion, argues a long∣er Time im∣ployed; no∣thing of Place
• * 1.585

  XXVIII. 3. Longer Time imploy∣ed, argues greater profi∣ciencie: not so Place.
• * 1.586

  XXIX. 4. A longer Time im∣ployed volun∣tarily, argues greater affe∣ctions to Re∣ligion. No place doth so.
• * 1.587

  XXX. 5. There is wisdome in redeeming Time to Re∣ligion, not Place.
• * 1.588

  XXXI. 6. A Time determinate is morall-naturall: So is not Place.
• * 1.589

  XXXII. 7. A 〈◊〉〈◊〉 determinate is necessary to Religion, not to Place.
• * 1.590

  XXXIII. 8. The un∣willingnesse of men neces∣sitates a Time determinate, not a Place.
• * 1.591

  XXXIV. 9. The inter∣ruptions of businesse ne∣cessitate Time deter∣minate, not Place.
• * 1.592

  XXXV. 10. Want of wisdom ne∣cessitates a Time, not Place deter∣minate.
• * 1.593

  XXXVI: 11. Larger Time pro∣motes Gods honour, not any Place.
• * 1.594

  XXXVII 12. Men may be trusted with determi∣nation of Place, not of Time.
• * 1.595

  XXXVIII. 13. Want of a rule to deter∣mine Time, necessitates a determinati∣on of it: Any understanding man may or∣der Place.
• * 1.596

  XXXIX. 14. Great ha∣zard to Reli∣gion, if Time were not de∣termined: none in Place
• * 1.597

  XL. 15. Solitary worship re∣quires Time determined: not Place.
• * 1.598

  XLI. 16. One com∣mandement of the Deca∣logue requires that God de∣termine Time not Place.
• * 1.599

  XLII. 17. All Time is Gods, all Places are ours.
• * 1.600

  XLIII. 18. There needs a bles∣sing to make sufficient, not so for place.
• * 1.601

  XLIV. 19. The ne∣cessary Time for Religion, is properly holy, so is not any Place.
• * 1.602

  XLV. 20. The New Testament honours a Time, viz. the Lords Day: no Place as the Lords house.
• * 1.603

  XLVI. The conclu∣sion.
• * 1.604

  I. A third Co∣rollarie: The necessary suf∣ficient Time is a part of Worship.
• * 1.605

  II. The question explained.
• * 1.606

  1. What wor∣ship is, and what a part of worship.
• * 1.607

  2. What an adjunct▪ or circumstance of worship.
• * 1.608

  3. The same thing may be both a cir∣cumstance, and part of worship.
• * 1.609

  Num. 19.2.
• * 1.610

  III. 4. How any thing comes to be a part of worship.
• * 1.611

  1. The formal cause is our intention.
• * 1.612

  2. The effici∣ent cause is Gods com∣mand.
• * 1.613

  IV. Gods com∣mand is either particular or generall.
• * 1.614

  V. Gods com∣mand is ei∣ther. 1. By the Law of Nature.
• * 1.615

  2. Or by po∣sitive Law in Scripture.
• * 1.616

  VI. The question stated first by us.
• * 1.617

  VII. 2. By others.
• * 1.618

  O.R. p. 202.2.
• * 1.619

  p. 204.1.
• * 1.620

  D. Wal. de Sab. p. 93.95.
• * 1.621

  Primr. p. 250. & 278.
• * 1.622

  p. 287.
• * 1.623

  VIII. Arg. 1. It is Gods portion Ergo, a part of worship.
• * 1.624

  The Lords Heave-offer∣ing, v. 29.41.
• * 1.625

  The Lords Day, if from Divine Au∣thority must needs be a part of wor∣ship, and more holy then other Dayes. G.I. pag. 16.9.
• * 1.626

  IX. Arg. 2. It is the observa∣tion of a mo∣rall Com∣mandement of the first tab. e. Ergo.
• * 1.627

  Prim. p. 2.
• * 1.628

  Num. 19.2. &c. Heb. 9.13.
• * 1.629

  X. Arg. 3. It is commanded by God for His worship. Ergo.
• * 1.630

  XI. The objections answered. Except. Prim. p. 2.
• * 1.631

  D. Wal. p. 95.
• * 1.632

  XII. Object. 1. Answered.
• * 1.633

  D. Wal. p. 95. & 63.
• * 1.634

  XIII. Obj. 2. An∣swered.
• * 1.635

  XIV. Obj. 3. An∣swered.
• * 1.636

  XV. The testimo∣nies and con∣fessions of the adverse party Hooker Eccles. Pol. lib. 5. p. 378.
• * 1.637

  G. Irons. p. 88. Chalenging a tribute of our Time. p. 70. G.D. p. 21. There ought to be a cer∣taine part of our Time given to God. p. 59. B. of E. p. 121.
• * 1.638

  D. Turners Sermon at Whitehall March 10. 1635. p. 19. Statut. 1 Carol.