The Christian Sabbath Vindicated, Part 1 · Chapter 8
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, concerning Time, in relation to Morall Actions. And this we doe by theſe ſteps following.
I. Time imployed in Religion, is either Common or ſolemne.1. Time in reference to Religion and the Worſhip of God, is conſiderable 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.
Common Time is that which attends actions.This diſtinction, is in part the ſame with that formerly layd downe of indeterminate, and determinate Time. For all indeterminate 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 indeterminate Time, a meere circumſtance; and neceſſary to the Dutie, not in any Theologicall Conſideration, but meerly Phyſicall and Naturall, it being ſimply impoſſible in nature to performe thoſe Duties without ſuch concomitance & attendance of Time. As the Continuance 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 underſtand, 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;II. This falls not properly under a Law. 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 Commandement 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 ſolemne 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 within 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 latitude: or elſe ſuch command of taking Time is altogether frivolous and idle. In that (as hath beene ſaid) it abundantly ſuffices to command the Dutie; and then Time (ſuch indeterminate and common Time) will be ſure to attend it. And this will appeare, if the queſtion 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 Publike Worſhip.
III. Yet this ſeemes all our Adverſaries grant Morall in the fourth Commandement.3. All this notwithſtanding, it may perhaps be queſtioned by him that ſhall adviſedly read our adverſaries books, Whether they ſetledly grant any more then ſuch indeterminate (or common) Time, to be the Morality of the fourth Commandement? Namely, That, it being Morall-Naturall (as they ſpeake) to have a Publike Worſhip. It is alſo, conſequently, to have a Time for it. But they admit not, that the Law of Nature (or the fourth Commandement Morally) doth command any determinate Time in any reſpect: any determinate Continuance, or determinate revolution, or determinate beginning of Time; but leaves all (they ſay) to the Church to determine 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.
IV. Though they call it ſolemne Time.We confeſſe they alſo talke oft, of a ſolemne Time for Worſhip, of a ſet, regulated, ſtinted, ſufficient Time: And much further too they ſeeme to goe now and then, as we ſhall ſee hereafter. But then againe it other Times, they ſeeme quite to fall off from all, while they ſpeake only of a neceſſary ſequell of a Morality, and make Place altogether equall in Religion with Time; and Time to be a meere adjunct and circumſtance, A Time is due to Gods Worſhip, as to all other things. C. D. pag. 22.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 Commandement, 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, being 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 common 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 Phyſically 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 Duty it ſelfe to be performed, belong to the firſt Table, as being a Worſhip 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 fundamentall miſtakes in this queſtion. Into which errour (beſides their miſdevotion 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:Aquin: 2.2. q. 122. a. 4. ad 4. for there is in man, a kind of naturall inclination, that to every thing neceſſary there be a Time appointed: as to our bodily refection, ſleepe, and the like.] But this is both improperly, and impertinently 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. Impertinently, 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, unavoidably, whether it be appointed, or not.
4. Before we paſſe from Time indeterminate, V. Great efficacie in Time indeterminate applyed to Religion.we muſt by no means forget, the efficacie that there is in the quantity or proportion 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 remember 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 exceedingly 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 ſcantier & 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 Salvation) 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 Religious performances, uſually or rarely. He that beſtowes much and often Time upon ſuch Duties, even Voluntarily, and not being Determined 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 accord, without any Antecedent neceſſary Determination. Alſo, (ſuppoſing 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 Frequency 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 nature, 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, VI. Not of the Quando unleſſe by accident.indeterminately and voluntarily: For ſo it is of no efficay nor value toward Religion 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 Frequent Reiteration of any Duty (or Duties) may be thereby furthered or hindred: Or 4. That he ſhall gaine or loſe altogether an opportunity of performing ſome particular Duty of Solemne worſhip to God. Such like accidents, may commend or diſcommend poſſibly, 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 affords 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 Relation to Religion, and the Worſhip of God,VII. Solemne Time. which we call Solemne Time. The nature of which we deſcribe to be [That it requires Duties of Worſhip to attend it] that is, That whoſoever be the Determiner of any of the reſpects of Time, … doth by his determination, 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. For continuance.1. The Quamdiu or Continuance being Determined, and made Solemne (as for inſtance an Houre together) it requires, or the Determiner by it, and for it requires, Duties of Worſhip, and of Religion, to fill it up, viz. wholly: And ſo either—
1. Some One duty to be extended to it, to all the Time, as to pray or read the whole hour long, Or—
2. Divers Duties to be multiplied for it, as Praying, Reading, Singing, or the like, which together may be drawne out to the whole length, of the Continuance (the hour) determined.
2. For Frequencie.2. So the Quoties or Frequency, being Determined and made Solemne (as for inſtance, three times a day) it requires, or the Determiner thereby requires, a Reiteration of Duties of Religion 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 Revolution comes about.
3. For the Quando or Seaſon.3. Alſo the Quando, or Seaſon of beginning, being Determined 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 MonethMonth, keep the Paſſeover.
VIII. It is more or leſſe Solemne, as more or leſſe ſtrictly determined.This we ſay, is clearly the nature of all Solemne Time, that is, of all Time Determinate, if Antecedently determined either by God or man: And all ſuch Determinate Time, is properly Solemne, and more then Common Time. Even though the Determination be but Remiſſe, and but in any one Reſpect: But according as the Determination 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 Determination makes it more Solemne (in any of the reſpects, or in all) then a Remiſſe Determination doth. And a Concluſive Determination, yet more Solemne then an Initiall Determination. And laſtly an Excluſive Determination (as much as it may be found or admitted 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,IX. It requires Religious duties to attend it. That as (according 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 attendance of Time: So Duties, at leaſt Indeterminate, attend Religiouſly upon Solemne Time: in as much as it is not poſsible, in Religion, 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 Determinations, as we ſhall ſee) It would be ſin, not to preſent or proportion 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,X. Yet admits of a Reſervation. If any Authenticke Reſervation, 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; namely and ſpecially by God (whoſe Authority is moſt ſacred, and undeniably abſolutely ſupreame in every thing) or even by any Superiour: 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 afterward, 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 Providence of God may interrupt him; and he then without any preſent 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 woman, 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 Determination it ſelfe; even though it ſhould prove ſome kind of outward inconvenience or prejudice to himſelfe to obſerve it ſo ſtrictly. 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: unleſſe, we ſay, it croſſe any other Command of God, in regard of ſome other neceſſary duty, or the like.
XI. The profitableneſſe of ſuch a Determination for Religion.And now we are to proceed to conſider (according to the method of the former Chapter) what Profitableneſſe, or Neceſſity generally 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 Determinations 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 Determination forenoted, agree clearly and undeniably to commend a Determination of ſolemne Time for Religion, and even call for it as neceſſary.
1. It is without doubt a moſt important and neceſſary buſineſſe, XII. 1. Religion and Gods worſhip is a moſt important and neceſſary buſineſſe, and moſt worthy to have Time determined for it.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 even 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 Religion 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, exceedingly increaſed; becauſe thereby we fell from all our happineſſe in regard of our Soules. And ſo if any pretence could be alleadged, 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 deſerving 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, XIII. 2. It is impoſſible to worſhip God ſolemnly, and doe any other buſineſſe the while.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 Worſhip (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, N. B.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 intermingle Ejaculatory Worſhip with them: But it is Earthly-mindedneſſe, and adulterating our Solemn Devotions, if we willingly meddle with any Worldly thing the while, or lend any part of our bodies to it.
XIV. 3. All men are naturally unwilling to imploy any time upon Gods ſolemn worſhip at all.3. But the unwillingneſſe of all men (through their naturall corruption, 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 apprehending 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 imploy any Time indeterminately upon it. For that is voluntarily, whereas we now ſpeake of men unwilling.
4.XV. 4. All men are in danger of manifold interruptions hindring ſolemne Duties of Religion. Unto this is further to be added the Conſideration of the manifold interruptions that men are liable unto, hindering the performance of ſolemne Duties of Religion, and often offering to call them off from them, even though they be ſomewhat willing to performe them; and much more hazarding the prevention or divertion of ſuch performances, if they be unwilling; unleſſe both the one and the other be neceſſitated by a determination, to ſuch a Continuance 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 monethmonth, 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 particular 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 (generally) ſome kind of determination ſetled, to deliver, from the miſchiefe of interruptions, all and every ſort of men.
5. Finally the want of wiſdome, to ſhare conſtantly, XVI. 5. All men want wiſdome to judge alwayes at the inſtant, when Time is convenient for Religion and Gods Worſhip.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 willing to ſerve God and beſtow Time for their ſoules good, yet are not wiſe enough to judge alwayes on the ſuddaine, that ſuch a Continuance 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 ſomewhat 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 attending it, and other buſineſſes together, which yet are important alſo in their degree. 3. The Ʋnwillingnes of all men naturally to performe 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 wiſdome, to devide on the ſuddaine, betwixt ſo various buſineſſes: All theſe together proclaime ſome determination of Time for Religion, as moſt Profitable and Neceſſary.
XVII. For the kinds of determinations.The next maine Conſideration, is of the kinds of determination, in regard of the reſpects of Time themſelves. In which (and in the third Conſideration that concernes the manner of determination,) we will in the reſidue of this Cha. diſcourſe only of the Profitablenes of ſuch determinations, and leave the Neceſſity of them to the next Chapter. Whereby we ſhall keepe this Chapter from being over long, as alſo proceed more diſtinctly and clearly in the whole matter.
XVIII. 1. The Continuance and Frequencie of Time, are Profitable reſpects of Time to be determined for Religion.1. Then, from the grounds laid before about Time in Generall, and as applyable to Learning, and from the Profitableneſſe of the Continuance and Frequencie of Time, even indeterminately, applyed to Religion; (noted in this Chapter) it appeares, that thoſe reſpects of Continuance and Frequencie are both ſeverally, and joyntly, reſpects, that in themſelves and their owne nature may be ſubſtantially 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 alike) upon the convenient largeneſſe of Continuance, and Frequencie 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 ſcanty 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 perſon 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 Frequencie 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, XIX. 2. The ſeaſon or order of beginning, hath of it ſelfe no ſubſtantiall profitableneſſe toward Religion, though accidentally it may have ſome.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 accident: 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 determined ſomewhat early, that ſo interruptions may not prevent the obſervation 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 interruptions of buſines, not ſo well ordered as might have been, upon foreſight 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.XX. The Quando ſeaſon, or order of Time (that is the particular dayes) may be accidentally profitab…y determined, namely to preſerve the memoriall of ſome worke of God, on ſuch a day; and accordingly to helpe to affect with thankfulneſſe, ſpecially when appointed by God to that purpoſe.
But we muſt not forget that in Religion, or toward it (that is toward ſome particular Conſideration in Religion,) there may be ſome Accidentall profit in ſome determination of the Quando or Seaſon 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, even 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 inſtitution 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 affections alſo toward God for ſuch a benefit, as the Worlds Creation, and ſo for the other benefits, of which ſome other dayes were appointed memorialls. Gods command, certainly, make theſe memorials lively and operative for theſe purpoſes, ſo long as he would have them to be ſo uſed.
XXI. How far, and in what caſe, the Quando or particular day appointed by man only, for a memoriall of any worke or benefit of God may be Profitable.As for dayes inſtituted by men for memorials, ſome little profit there may alſo be in determining the particular day in a revolution; as ſomewhat ſerving to quicken and affect the mind with the occaſion. 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 little (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, XXII. The Quando, or particular dayes, appointed by God under the Old Teſtament, were ordained by Him, partly for a Typicall ſignification, and ſo alſo had an accident…ll profit. But it is not … with any under the New Teſtament appointed by God, and much leſſe of any appointed by Men.He was pleaſed to put ſome particular typicall ſignification, relating to Chriſt (the body 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 reſurrection. But we ſay, before His comming, even the Quando, or ſeaſons of Times determined by God, had ſome profit in them, in thoſe two Conſiderations; and the Lords day hath ſtill as a memoriall appointed by God. But theſe are ſtill but accidentall Conſiderations, (as we ſaid before) and not having that direct and ſubſtantiall influence 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 determined there; (and hope to prove it ſufficiently in due place & time) as being of ſubſtantiall importance to Religion, and the worſhip of God; which God then gave out his Cōmandements to ſettle the ſubſtantials of,N. B. All other Commandements of the Decalogue 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 Commandement, and not that particular ſeventh day, which hath no ſubſtantiality in it; And then that one day in ſeven is likewiſe perpetuall. (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 7th-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 particular Day, firſt or laſt of ſeven, or of any other number, hath no Materiality or Subſtantiality in it toward Religion, to make it be profitably determined, rather then ſuch another of ſuch a number, but only accidentally: And ſo in this Conſideration to be greatly inferiour to the Quamdiu, or continuance, as alſo to the Quoties, or frequencie of revolution, which are ſo mainly profitable, as we ſhewed before.
3. Whence it followes clearly (as was alſo ſaid before in relation to Learning) That whereas a Determination of the Continuance and Frequencie of Time for Religion, XXIII. Therefore there may be an alteration of it, without hurt to Religion.(whether of either of them ſingly, or both of them joyntly) cannot be altered in any remarkable degree, without an anſwerable alteration in the Profit of it toward 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 continuance, 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 determination of theſe reſpects of time, remains in the nature of it, conſtantly & 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, *It is uſuſually taken for granted, that the Sabbath 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.(or the like) and yet no alteration 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:*Whereas we ſay, It makes no ſubſtantiall change in the profit, to alter the Beginning 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 Continuance (if for a whole Day) not to be ended while we are awake. The profit of which we ſhall argue hereafter. But that if no accidentall Conſideration recommend a Change, that Seaſon or Order of Beginning may be perpetuated under the New Teſtament, which was under the Old, without prejudice to Religion: And if any Accidentall Conſideration doe recommend a Change, that Seaſon or Order of Beginning, 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 rather 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 Teſtament, from the laſt Day of the Week, to the firſt Day of the Week, and from beginning in the Evening, to beginning in the Morning. This alteration is without any ſubſtantiall prejudice to Religion, ſo long as the Determination of the Continuance and Frequencie joyntly, (that is of one whole Day in ſeven) remaines unaltered: 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 unqueſtionably ſufficient. And we have alſo ſufficient ground recommending 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 Creation; and this Redemption completed in the morning of the Reſurrection day: while withall, the number of a ſeventh-day perpetuates 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 Religion (or the 4th. 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 determined Continuance. Which how profitable it is, we ſhall ſay ſomewhat 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 alteration, or not alteration of any of the reſpects of Time once determined 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.
XXIV. It is very-fitable to Religion, to have that Continuance of Time determined for it (even ſingle) ſo it be with the largeſt that may be.4. We ſay then further, (that we may firſt take a view of the Profitableneſſe of the two maine Reſpects of Time ſingle, and then afterward joyntly,) That in a determination of the Continuance for Religion, (even ſingly conſidered,) There appeares an undeniable Profitableneſſe: namely ſo farre forth as it is large; even as large, as it can poſſibly be made, not laying an unſupportable burden upon the Naturall Spirits, nor trenching upon any preſent or certaine Worldly Neceſſity, that would call for a parcell of Time during that Continuance. Yet in either caſe, if a Reſervation for a ſhort interruption will ſuffice to ſatisfie thoſe Neceſſities, It may ſtill be counted a determination of ſo long Continuance, or Time for Religion, (as for inſtance, a whole Dayes Continuance.) notwithſtanding thoſe Reſervations. We ſay then (again) that excepting thoſe caſes, the largeſt determination of Continuance, is Profitable, and more Profitable unqueſtionably then a leſſe Continuance would, or could be. The illuſtration of this will be of uſe; and therefore we thus further expreſſe it, by a Generall Argument. [That which doth beſt afford, and moſt ſecure, (by being largely determined) a full conveniency. 1. For all kinds of Worſhip, ſolitarily, and conjoyned in families, and the publike Congregation; and. 2d. 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 determined. 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 ſolemne 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 effectually; 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,XXV. For divers reaſons. if we conſider 1. The extreame Ignorance that is in all men by Nature, and remaines 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 indiſpoſedneſſe of mens minds Naturally (beſides their unwillingneſſe) being full of the world, and thoughts of worldly profits, pleaſure and honours; 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, N. B.as before and after meales, being too often nothing but outward formalities, and inward 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 affection 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 upon 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 affection, 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 Sabbath, (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 Catechiſme, being not booke learned; and we have no Time to learne.] Their meaning is chiefely, they have not leiſure, to allot a ſufficient 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 rightly uſed, would much advance them even in one Day, And ſo ſtill all pleads the profit of a large Continuance determinated.
5.XXVI. It is very profitable to Religion to have Frequency of times Determined (even ſingle) ſo it be as great a frequency, as may be conſiſtent with a mans worldly neceſſities, as once or twice every day. In as much as Religion and the Solemne worſhip of God for his honour and the good of mens ſouls, is a buſineſſe Permanently Neceſſary 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 compatible 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 whereof, lyes mainly therefore in the Determination of as great a Frequency of returne, as may be; as ſuppoſe every day, or every morning, 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 Determination, that is, within a Latitude of the Seaſon alſo) And ſuch Determination 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 occaſions will then permit: This very Frequency will yet keep the ſoule, happily, in breath, and in dutifull reſpects toward God. And withall, 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 buſineſſe, calling him of, perhaps for an houre or more together. However, let the Continuance be never ſo ſhort, yet if a man do but Affectionately tender Solemne Worſhip, in ſuch Frequency Determined 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 profitableneſſe of which joint-Determination,XXVII. A joint determination of both the Continuance and Frequency in a convenient largeneſſe, is ſingularly profitable to Religion: Even the moſt Profitable of all other, making the proportion ſo determined, the chiefeſt Time for Religion. 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 Frequency, in a convenient largeneſſe, is not only Profitable to Religion, but the moſt Profitable Determination of all other: The Determination of the greateſt importance, to the maine buſineſſe of Religion, 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 ordered 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 Revolution of ſeven: which we ſay was the Subſtance of the fourth Commandement: 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 certainly 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 Continuance and Frequency: On vvhichwhich 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,XXVIII. The largeſt continuance with a leſſer Frequency, is better then the greateſt Frequency with a leſſe continuance. (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 Frequency 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 Profitable Determination, to have it all upon one Day, rather then divided into parcells upon every day of the ſeven, or proportionably, upon ſix, or five, or four, or three, or two dayes of ſeven. We ſuppoſe the Proportion of a Day, is about 14. or 16. hours, namely the Ordinary waking Time of a Day, (which only can be applied ſolemnly 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,XXIX. 1. With reſpect to Religion it ſelfe. 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 (particuly) 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 Revolution 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 Continuance, 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) immediately 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 worldly buſineſſes, diſcourſes, or even cogitations, being then unſeaſonable and unlawfull; they have now no manner of excuſe, if they meditate not, of what ſpecially may and doth concerne their conſciences, 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 other 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 Revolution: 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, about 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 diſcernable, Profit if all upon one day, and ſo make it one Continuance (admitting them alſo a Reſervation for going home to dinner) becauſe 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 monethmonth in any Church) wch 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.
XXX. 2. With reſpect to mens worldly buſineſſes.But withall, on the other hand, the conſiderations of mens worldly 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 publike worſhip being then to be waited on, it could not be (in moſt places of the country particularly, and for the ſake of weaker bodies) 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.XXXI. A conſequence from thence. 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 proportion 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 expreſſe repeale of ſuch a proportion, of Continuance within that revelution. And whether now under the Goſpell, ſuch a proportion be too large in the whole, as we wiſh the readers conſcience to bethinke 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.XXXII. How the determination of the Quando or ſeaſon is profitable. 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 determinations of Time religiouſly:) ſo it cannot be denied, but upon the ſuppoſition of ſuch a determination, there will be at laſt a Profitableneſſe (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 Nature 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 poſſibly, 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 Nature, as being but meerely accidentall to the buſineſſe of Religion, 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 profitable to Religion, as hath been proved before.
XXIII. For the manner of Determinations.And ſo we come to the third and laſt main Conſideration about the Profitableneſſe of determinations of Time for Religion; namely about the manner of determination of any of the reſpects of Time, or all of them.
1. No Excluſive Determination is profitable.1. Here is ſpecially to be noted, That no Excluſive Determination for the generall buſineſſe of Religion, can be conceived to be Profitable. 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 beginning, that is, on ſuch a particular Day, or part of the Day, Evening 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 Determination) 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 determine Time for it, where the neceſſities of a mans worldly condition, 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 profitable 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 ſervice, 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 remarkable 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 performed as the Paſſeover, and ſuch like feaſts of memoriall of particular benefits: or once in a life, as Circumciſion of old was, and Baptiſme 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 Continuance 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, (unleſſe God would miraculouſly reveale it, which cannot be imagined in this caſe) that he ſhould be able to ſay antecedently, [My worldly occaſions, or other mens, will never at any Time while we live admit any more, or oftener, or ſooner, then this particular Continuance, Frequencie, and Seaſon expreſt in this or that Determination, made, or to be made, by us, or any other.] No Excluſive Determination then can be conceived to be profitable for the generall buſineſſe of Religion.
All which we note, as well to prevent the miſtake of any unjudicious 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, Objection prevented.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 contend, 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 Commandement 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 remiſſe 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 unleavened Bread, were determined by God himſelfe, Exod. 12. But afterward 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 monethmonth, 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 inſtituted 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 determination of Time for the Generall of Religion. As alſo by that Holy Men did yet further determine Times, for themſelves (as David, and Daniel three Times every Day for Prayer) and for others too, as the Dayes of Purim, and the Feaſt of Dedication forenoted, and Extraordinary Dayes of Faſts, upon extraordinary occaſions: Beſides all voluntary Times, imployed by pious ſoules, every where intimated. 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 determinations (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 remembred) 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 againſt the fourth Commandement properly; but only againſt the indulgence therein granted of ſix Dayes worke ordinarily; and directly againſt the eighth Commandement (or any other) that properly concernes their particular callings. But, avoyding theſe errours; we ſay, no Church, nor no Man, is to be blamed, but commended rather, for determining, (or voluntary applying) any Times for R…ligion, the ſolemne Worſhip of God, and looking after the ſoules good; the weekely Sabbath, (or Lords Day) of Gods determination, being not Excluſive, nor any other, as we have ſaid.
XXXIV. 2. An initiall determination is certainly profitable.2. In the next place, we affirme that an initiall determination may be certainly profitable to Religion. Namely, ["Where there is but ſo much wiſdome, that by determining ſo much Continuance, or ſuch a Frequencie, (or ſuch a Seaſon,) there will be (or can be) no prejudice, to bodily neceſſities, and neceſſary worldly occaſions.] 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 determined, 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 Religion, and particularly againſt unwillingneſſes, and unneceſſary interruptions. 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 evening. 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 according 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.
XXXV. A concluſive determination, is not profitable in ſome caſes.3 Now for a Concluſive determination, and namely of both the Continuance and Frequencie joyntly; ſeeing that it is the chiefe determination of Time for Religion generally, or the determination of the chiefe Time for the Generall of Religion (which come all to one, as hath been intimated before:) There is a twofold Conſideration to be noted: one ſhewing in what caſes, ſuch a determination can with no probability be conceived to be profitable to Religion: The other declaring upon what conditions, it may be certainly and infallibly profitable. For the firſt of theſe, this we ſay, [That a Concluſive determination of the Continuance and Frequencie 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. When men want wiſdome.either to ſet out the whole proportion, 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 determining 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 advancing 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.XXXVI. 2. Or willingneſſe.
2. If they want willingneſſe to imploy Time in religious Duties 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 Religion; that are ſo farre from determining any Time to themſelves or their families, where they thinke themſelves wholly left at Liberty, that they never ſo much as obſerve any voluntarily in any conſtancie, and much leſſe, have any families-devotions (ſcarce thanksgivings 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 neceſſary 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.
XXXVII. 3. Or authority.3. Alſo if any want Authority, to ſecure themſelves in the Time determined, or to awe unwilling inferiours, as alſo to awe and ſatisfie their minds ſomewhat by the cleare equity and reaſonableneſſe of the proportion determined, and diſtributed between the Continuance & 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 unprofitable. 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 requiſite, 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 unprofitable 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 attaine a ſufficient Profitableneſſe to them.
4. Moſt of all, Such a Determination, in all probability,XXXVIII. 4. Or all theſe. 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 ordinarily 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, XXXIX. When all theſe meet the determination Concluſive, is very profitable.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 ſufficiency 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 liberty 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 neceſſary, and ordinarily ſufficient chiefe ſolemne Time of Worſhip. Therefore alſo we can think no otherwiſe, but that this Commandement, 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 profitable 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,
XI. A remiſſe determination is profitable for tryall of affections.5. A Remiſſe Determination, namely of the Continuance or Frequencie of Time for Religion, may alſo be profitable, partly to recommend the importance of Religion, to be attended as a chiefe buſineſſe, and particularly in ſuch and ſuch Duties which are named, as being of chiefeſt importance to Religion: and partly withall to intimate a mind in the Superior that makes it, to try the affections of Inferiors to the buſineſſe of Religion generally, or any particular buſineſſe of Religion, which ſuch Determination may particularly concerne; 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 convenient 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 affections 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 Remiſſe Determination for the Frequencie of reiteration of Prayer, [Praying alwayes] Eph. 6.18. Of Meditation; [Thou ſhalt meditate 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 affections; 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 impediment.) And for the tryall and diſcovery of ſuch variety of Affections 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 profitable admonition and comfort) ſuch Remiſſe Determinations are ſpecially profitable, as we have ſhewed.
XLI. Suppoſing the former determinations made: e…ſe not.But we muſt adde withall to this Conſideration, that to the main and generall buſineſſe of Religion., (Gods worſhip, and the Soules good) ſuch Remiſſe Determination of the Continuance and Frequencie 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 importunities, 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.
XLII. Particular determinations for particular ends, may be removed.6. Furthermore, it is alſo to be obſerved, that as we ſaid before in point of Learning, Determinations of Time for particular intendments 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 burdens, not ſo ſutable to the ſtate of the New Teſtament; but ſpecially, leſt their Perpetuity ſhould ecclipſe the glory of Chriſt, of whom they were ſhadowes, (as well as other Ceremonies.) And accordingly 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 Determination 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 preſent 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 Publike 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 Determination of one Day in ſeven, (as the Concluſive Determination for the chiefe Time for Religion) and all the reſt; and how conveniently, they being repealed, it may be perpetuated: as alſo, that It being perpetuated, their repeale brings not any prejudice to Religion, there being ſuch reaſon for it; but a benefit rather: which cannot be conceived of that for one Day in ſeven, XLIII. A reſervation for neceſſary interruptions, may be profitable.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 Interruptions, 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 Determination, and ſcarcely liable to a pretence of burden; as alſo the Determinations 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 ſometimes the main of a Duty; which elſe, under the pretence of prejudicing a neceſſary preſent buſineſſe, would have been wholly neglected, 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 buſineſſes of Neceſſity, which could neither have been done the Day before, 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 Reſervations, 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 burdens, then they were. Only it muſt ſtill be remembred, that Gods indulgence herein muſt be ſo far from making us think the Determinations 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 Reſervations 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, XLIV. The Concluſion.together with ſome Intimations of Application more particular unto the Determination of one Dayes Continuance in the frequent revolution 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 confuſedly 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 therefore been deſirous to beat things out ſo, as that any attentive Reader may ſee clearly the way we goe, and the ſtrength of the Arguments on which we ground our Cauſe: that ſo far as is poſſible, and as God ſhall vouchſafe to bleſſe, we may ſatisfie all Conſciences, even of ordinary Readers: which we much miſdoubt 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 further 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.