The Christian Sabbath Vindicated, Part 1 · Chapter 12

The Christian Sabbath Vindicated · Part 1 · Chapter 12

p. 366CHAP. XII.

The neceſſary ſufficient chiefe Time for Religion, together with the Particular Day for it, is a Part of Worſhip, and not a meere Adjunct or Circumſtance only.

I. A third Corollarie: The neceſſary ſufficient Time is a part of Worſhip.THis 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 inſtance, 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 beyond 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.

II. The queſtion explained.To 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 opinion, and then bring our arguments, and vindicate them and our aſſertion from the contrary exceptions and objections. VVe ſay then—

1. What worſhip is, and what a part of worſhip.1. 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:

2. What an adjunct▪ or circumſtance of worſhip.2. An Adjunct or Circumſtance of Worſhip, (which is meerly p. 367ſuch) 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 action which is properly Worſhip, or perhaps is only an unthought of accident, naturally or occaſionally accompanying that thing or action which is Worſhip.

3. Withall it is to be conſidered,3. The ſame thing may be both a circumſtance, and part of worſhip. 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 intention, and to that end. Some inſtances will cleare all this. 1. The ſacrificing of a Bullock (or Sheep) was a part of Gods worſhip under 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;Num. 19.2.Num 19:2 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 immediately to His Honour.

4. Furthermore it is to be obſerved, how any thing,III. 4. How any thing comes to be a part of worſhip. whether ſeeming to be ſubſtance, or circumſtance, comes to be a part of Worſhip. Which may be reſolved two wayes. 1. As Worſhip 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 formall cauſe, that ſuch an action is Worſhip, in him that preſents it,1. The formal cauſe is our intention. 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 p. 368Lords prayer, intending thereby to honour God, is a part of Worſhip: But to repeat it, to teach a child to ſpell, or read, or to underſtand 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.2. The efficient cauſe is Gods command. 2. But now, as Worſhip denotes 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 without warrant. And prophane Hypocrites, though they pretend to worſhip God, yet when they intend it not, they expect no acceptation. We ſay then, our expectation of acceptation, declares whether we tender ſuch a thing as a part of Worſhip, or uſe it as a meer circumſtance.

IV. Gods command is either particular or generall.5. Yet againe, Gods command of any thing, as Worſhip, is either 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 particulars, 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 command, p. 369of 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, V. Gods command is either. 1. By the Law of Nature.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 accidentally, as Prayer to Him, Swearing by His name,2. Or by poſitive Law in Scripture. 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 Baptiſme, and of Bread and Wine in the Lords Supper, which being things of common uſe for worldly purpoſes, have no other aptitude to be immediately to His honour, But from His owne Command.

7. Theſe things thus premiſed,VI. The queſtion ſtated firſt by us. we ſhall briefely ſtate our queſtion 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 preſented with ſuch intention, as being ſpecially commanded by God, partly in the Law of Nature, namely the Continuance and Frequency being to the honour of God only in a Rationall and Ethicall 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 trebly, 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 p. 370the 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.

VII. 2. By others.8. But now on the contrary, others deny, that under the Goſpel 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,O.R. p. 202.2. [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 inſtituted 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 Honour, 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.p. 204.1. But heare him once againe. [The worſhip of God ought to be the end of the indiction of ſuch Dayes: But the Dayes themſelves 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 between p. 371the Jewiſh times and ours, [That the very Dayes,D. Wal. de Sab. p. 93.95. 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,Primr. p. 250. & 278. under the New Teſtament: but is only an accidentall circumſtance thereof.] And again: [Times appointed now, make no part of Gods ſervice, and are not appointed, but relative, to the publike exerciſes,p. 287. &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. VVhichWhich thus we come to manifeſt by theſe enſuing Arguments:

[That Time which the Lord requires out of all our Time, VIII. Arg. 1. It is Gods portion Ergo, a part of worſhip.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) undeniably; 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. p. 372For 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 maintained 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 originally, (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 reſerved to Himſelfe out of the Midianites ſpoiles,The Lords Heave-offering, v. 29.41. 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, antecedently 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 particular 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 honour. In a word, Though it cannot be actually imployed to Gods p. 373Honour, without ſome particular Duties; yet hath it a diſtinct conſideration abſtracted from the Duties: As requiring and calling 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 Religious 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 abundantly in the foregoing Chapters, 9. & 10. And this we alſo conceived to be meant in thoſe words of the fourth Commandement, 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,The Lords Day, if from Divine Authority muſt needs be a part of worſhip, and more holy then other Dayes. G.I. pag. 16.9. 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 ſpecially accepted by Him.

We proceede to another Argument,IX. Arg. 2. It is the obſervation of a morall Commandement of the firſt tab. e. Ergo. 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 obſervation of the neceſſary ſufficient chiefe Time for Religion, is the p. 374obedience 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 Diſputers. Prim. p. 2.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 eſſentiall 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 immediate 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 diſmiſſe them, this Time as a part of their homage to him their Landlord,) 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 beyond 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,Num. 19.2. &c. Heb. 9.13.Num 19:2Heb 9:13 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 p. 375will 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 reaſon 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 worſhip, without controll; unleſſe any will ſay, that a morall command 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 ſufficient 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 adverſaries confeſſe often, and we have alſo proved Chap. 10. The obſervation then of this Time, is certainly, the obedience to, and obſervation of a morall Commandement of the firſt Table. 2. We have alſo proved Chap. 10. that this chiefe Time, can be determined by none but by God himſelf; and if that be ſo, then unqueſtionably the words of the fourth Commandement containe that determination 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 confirmed, 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, X. Arg. 3. It is commanded by God for His worſhip. Ergo.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. p. 376The 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 ſhewed 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 commanded 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 Commandement 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: Immediately (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 therefore a part of His Worſhip now, as well as that former particular Day was; which none denyes.

XI. The objections anſwered. Except. Prim. p. 2.Now 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 ſervice, not of the morall, but of the Ceremoniall and Typicall ſervice, eſtabliſhed then in the infancy of the Church, which was p. 377not 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, perpetuall, but only Temporary, for that world from Adam to Chriſt; as alſo we deny not but God to the Jewes annexed ſome Ceremoniality 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, according 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 Divine 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, D. Wal. p. 95.that hold ſome Time to be obſerved by the Morality of the fourth Commandement. For that p. 378Day or Time once appointed (be it what it will) is religiouſly to be obſerved, and conſequently a part of Divine Worſhip.] This witneſſe is true, and the argument of force againſt them all. Thus far therefore he hath anſwered nothing, but againſt himſelfe.

XII. Object. 1. Anſwered.He 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 obſerved 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 neceſſary policie in the Church, then it is only in that manner and intention 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 Circumſtances 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 appearance of this difference in that Commandement. If one Day in ſeven 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 very 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 Sabbath, 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, p. 379againſt which if it were not commanded, a man might perhaps except 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 Worſhip, 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,D. Wal. p. 95. & 63. 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 neceſſary 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 often 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 diſputing 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 generally p. 380Religion and the honour of God. For under the Old Teſtament, indeed, ſome Times were Theologically neceſſary to ſome Duties of worſhip, namely, by Divine expreſſe command, as the 14. Day of the firſt monethmonth yeerly to the Paſſeover, (unleſſe in the reſerved caſe of uncleanneſſe, or a journey, and then the 14. Day of the ſecond monethmonth) and ſo the other Feſtivalls, The Feſtivity and worſhip was to be neceſſarily performed on ſuch Dayes yeerly; and the particular Dayes, and yeerly revolution, were Theologically neceſſary to ſuch particular Duties of worſhip. But under the New Teſtament there is no ſuch thing, there is no Duty of Religion, 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.

XIII. Obj. 2. Anſwered.But 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 holineſſe: 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 Teſtament are but circumſtances of worſhip, not any parts of worſhip.

p. 381To this we anſwer, Firſt, the difference between the things compared 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 confeſſes, 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 obſervation, was a part of worſhip, as well as the Sabbath. But when men voluntarily ſet apart Dayes to Faſting and Prayer, the particular Dayes are no parts of worſhip, but only meanes ſubſervient to the worſhip of God, becauſe they have no Divine command concerning thoſe particular Dayes. So when men appoint Holy-dayes (as they are called) they are no parts of worſhip, but only circumſtances, 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 Religion. 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 latitude; 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 Worſhip, part of the Jewes ſpeciall homage, part of the immediate honour 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 performed the ſame ſervices, ſacrifices: which neglect of thoſe ſpeciall reſpects of Time, had made them guilty of violation of Gods worſhip. 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 p. 382Therefore Elijah waits for the Time of the offering the evening-ſacrifice, 1 King. 18. Even when he was to preſent his extraordinary 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 acceptable, 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 alſo 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.

XIV. Obj. 3. Anſwered.He hath only one thing more to object [That in the New Teſtament 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 promiſes do in like manner belong to it.

p. 383What command of God, or Ordinance of Religion is there, Sol. 3 which is not attended, in the very nature of the thing, with promiſes? As godlineſſe in generall hath all the promiſes; So every duty of godlineſſe hath its ſhare; This Day then being commanded, 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 particular, 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 appointment 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,XV. The teſtimonies and confeſſions of the adverſe party Hooker Eccleſ. Pol. lib. 5. p. 378. with ſome Teſtimonies and Confeſſions. 1. The judicious Hooker, holding one Day of ſeven to be morall, and of perpetuall obligation by the fourth Commandement, (as we ſhall heare hereafter) thus delivers his Judgement 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.G. Ironſ. p. 88. Chalenging a tribute of our Time. p. 70. G.D. p. 21. There ought to be a certaine part of our Time given to God. p. 59. B. of E. p. 121. [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 worſhip 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 Commandement, p. 368as a ſpeciall to a generall.] But ſay we, The Religious 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.D. Turners Sermon at Whitehall March 10. 1635. p. 19. Statut. 1 Carol. [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.

End of the text · Daniel Cawdry, The Christian Sabbath Vindicated (1645)