The Christian Sabbath Vindicated, Part 1 · Chapter 9

The Christian Sabbath Vindicated · Part 1 · Chapter 9

p. 148CHAP. IX.

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

I. Determinate Time is, 1. Morall Naturall.THE Generall nature of Time in Religion, as well as in civill actions, and the Profitableneſſe of the Determination of it for Religion, as well as for Learning, or any other civil buſineſſe, hath been in the foregoing chapters at large conſidered and diſcourſed of. Now we are to proceed to a higher ſtep concerning it: Namely the Neceſſity of its Determination for Religion, Gods honour and the good of mens ſoules, of which though we have alſo ſpoken ſomewhat in generall already: Yet are there further conſiderations to be ſet down about it; and particularly, [What kind of Determination, of any one of the reſpects of Time ſingle, or of any two of them jointly, or of all three of them together, is neceſſary for Religion? As alſo, what manner of Determination, Remiſſe, Initiall, or Concluſive?] according to what may be proved from Generall rules of the law and light of nature, Applyable to all men in all ages, all the world over: and generall rules alſo of Scripture, without allegation of the fourth Commandement, or any ſuch determination expreſt in Scripture. But onelyonly to conſider, whether thoſe generall rules will not neceſſitate us to have recourſe to the fourth Commandement for the determination concluſive of the Continuance and Frequency joyntly, for all mankind now that come to the knowledge of it, as well as for the Jewes of old; and to the firſt Day of the week, the Lords-Day, for the ſeaſon or order of beginning to count, and ſo for the particular day to be neceſſarily obſerved by all Chriſtians to the worlds end: As alſo to make us acknowledge that the ſame Continuance and Frequency of one Day in ſeven, was given to Adam and all his Poſterity (according to Gen. 2.) together with the laſt Day of ſeven from the beginning of the Creation, for the ſeaſon and order. And this is the taske of this and the next Chapter, chiefely for the laying down the Poſitive grounds p. 149of our tenents generally, reſerving the diſcuſſion of particular exceptions and objections, to the following parts, where we ſhal deale with the ſeveralls in their order diſtinctly.

To begin then,II. 1 Explained. we propound two Poſitions in the forefront of this diſcourſe about the neceſſity of Determinate Time for Religion, (according to the Title of this Chapter,) whereof the firſt is [Some Determinate ſolemne Time for Gods Worſhip is Morall Naturall.] This we muſt firſt Explaine, and then we ſhall ſet upon the proofe of it. For explication, we deſire it may be obſerved. 1.1. Meant onelyonly of the Continuance and Frequency. That We affirme it onelyonly in regard of the quantity or Proportion of time: but yet of that, in both the reſpects of it, the Quamdiu or Continuance, and the Quoties or Frequency: That ſome Determinate ſolemne Continuance is Morall Naturall; and again, ſome Determinate ſolemne Frequency, is commanded, by the very Law of nature; namely, (according to our former deſcription of the law of nature c. 1.) [That every reaſonable man, notwithſtanding the preſent corruption of his nature, may be forced to acknowledge it neceſſary to be given to God in duties of His immediate and ſolemne worſhip, in regard of the importance of thoſe reſpects of time for Religion, Gods Honour and the good of mens ſoules: And that accordingly, duties muſt attend thoſe Determinations of Time to fill up the whole Continuance and anſwer the revolutions.]

But we ſay no ſuch thing of the Quando, ſeaſon,III. Not of the ſeaſon. or order of beginning, by it ſelf conſidered, as not being of it ſelf, any way materiall to Religion, as hath been diſcourſed before. Only when the other reſpects are diſcerned to be determined, there will alſo appeare ſome kind of neceſſity, of ſome Determination of this alſo, at leaſt to ſecure mens helping one another, and prevent their hindring one another, who live in a neerneſſe together, as we ſhall ſee more hereafter.IIII. 2. Of thoſe both ſingle and joyntly.

2. We affirme this Determination of the law of nature, not onelyonly of each of thoſe reſpects ſingle, (of ſome Continuance, and ſome Frequency,) but of both of them jointly (that ſome Determination of ſuch a Continuance ſo often; V. 3. Not remiſſe only, nor concluſive, nor excluſive, but only Initiall.and of ſuch a Frequency with ſuch Continuance) is Morall Naturall, and made by the very law of nature.

3. That by the Determinations, which we maintaine (in this poſition) to be made by the law of nature of theſe reſpects of time: As on the one hand, we underſtand more then a remiſſe Determination, p. 150(to ſay, as many diſputers do, onelyonly a convenient Time, or a ſufficient Time,) leaving both the termes and limits, for length or ſhortneſſe of Continuance, and for Frequency, or ſeldomeneſſe of Revolution wholly undeſigned: So on the other hand, we meane not a concluſive Determination, aſſigning exactly the limits on both ſides, (much leſſe an excluſive determination, of which ſort we have before noted, that we find none abſolutely given out by God any where in reference to the generall buſineſſe of Religion,) But onelyonly ſuch Determination, as we have before termed Initiall, wherein the Initiall terme of either of thoſe reſpects of Time, of the Continuance and of the Frequency, is determined; that is, the Continuance to be ſo long together at leaſt, and no leſſe while; as alſo the revolution, ſo often at leaſt and no ſeldomer: So requiring ſomewhat both for Continuance and Frequency ſtrictly, and implying withall ſomewhat more in each reſpect: but leaving that ſomewhat to ſome other Determination of God or man. More plainly, we meane, that the Law of nature determines the Continuance in regard of the ſhorteſt proportion, [That ſo much together at leaſt cannot but be neceſſary to be preſented to God at one time or other of every manslife:] and ſo again, [That ſo often at leaſt in a revolution to waite upon God ſolemnely in duties of Religion and Divine Worſhip, cannot but be neceſſary to every man during his life upon earth.]

VI. 2 Proved of the Continuance ſingle.And now we come to prove our Poſition: 1. For the Quamdiu or Continuance ſingle [If there may be ſin againſt the law of nature in giving God too little time at once, in waiting upon him in the dutyes of ſolemne worſhip, then ſome Determined ſolemne Time is Morall Naturall in regard of the proportion of continuance in his worſhip; But there may be ſin even againſt the law of nature in giving God too little Time at once. Ergo.]

The conſequence of this argument is undeniably confirmed, by thoſe ſentences of the Apoſtle; that whoſoever ſins, tranſgreſſes the law, for ſin is the tranſgreſſion of the law; and where no law is, there is no tranſgreſſion. So that if to give God never above halfe a minute at once, in waiting upon him in any ſolemne worſhip, be a tranſgreſſion and ſinne, even againſt the law of nature, then the law of nature Determines a ſolemne Time, at leaſt ſomewhat above that Propotion of Continuance; and ſo a whole minute, or three quarters of a minute (or the like) is a Determinate ſolemne Time by the law of p. 151nature, and morall naturall: or any other proportion of continuance that can be named, or imagined ſmaller then this, will ſerve to illuſtrate and confirme this conſequence.

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

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

The Antecedent is alſo undeniable by any one that hath not altogether forſworne all conſcience, and renounced all Religion in regard of God. For whether by waiting upon God, we underſtand preſenting unto him, Eiaculatory Worſhip, which may perhaps be diſpatched in an inſtant, or imperceptible Time, or ſolemne Worſhip, which cannot but take up ſome more remarkable Continuance: In either ſence, and in both; none can chuſe but acknowledge, that it were ſin never throughout a mans whole life to waite upon God but p. 152once, even though that once ſhould be continued as long as ever any man in the world did wait upon God, even fourty dayes and fourty nights, (as Moſes did miraculouſly upon Mount Horeb, once and a ſecond time.) Therefore this Concluſion is alſo infallible, That ſome determinate ſolemne Time above once, for Frequencie, is Morall-Naturall.

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

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

X. Anſw. 1.Firſt, that throughout this whole Diſcourſe, we chuſe rather to prove what we aſſert, than to be beholding to our Adverſaries for granting it; as well to ſatisfie the conſciences of all Readers, as for that we know not whether our Adverſaries in this queſtion of the Sabbath will be alwayes ſo liberall, as to grant all that now in their p. 153books they ſometimes doe. Which we are in more ſuſpition of, becauſe we find (as we ſhall put them in mind often in the enſuing Diſcourſe) that they doe ever now and then retract their grants of divers things, which if they would ſteadily have held to, they would have been forced to have come unto us in the maine; as we hope to give them to underſtand ere we h…ve done.

2. But withall we cannot chuſe but profeſſe,XI. Anſw. 2. that in particular we have not as yet been able to obſerve in their writings any ſuch conſtant and clear confeſſion of theſe things we have now taken paines to prove, as we conceive neceſſary to be expreſly ſet downe for a right foundation of underſtanding of theſe diſputes. For though all of them uſually affirme in ſenſe (if not in expreſſe termes) That one Day in ſeven (for frequencie) is very agreeable to the Law of Nature: and that leſſe then one in ſeven it may not be: and that Chriſtians muſt not give God leſſe then the Jewes did: and ſuch like ſpeeches, which we ſhall note hereafter in their due place: And ſome of them offer alſo now and then to ſay, That a Day (which when we ſpeak of, we mean for Continuance a Day together) is of the Law of Nature, which is more then we yet have ſaid. Yet ſoon after, like men that have trod upon a Quagmire (or a Serpent) they ſtep back again; and as having granted more then they can well afford us, or then indeed will well ſtand with their cauſe; they fall off again to meere generals and uncertainties, under the notions of a ſufficient and convenient Time, and ſuch like doubtfull phraſes; which without ſome particularizing, come in effect to nothing more then a more then a meere indeterminate Time, (as we have noted in the former Chapter) and never ſo much as grant explicitely and clearly any diſtinct Determination at all by the Law of Nature; either for the Continuance, ſo much as a Minute at once; or for the Frequencie, once in a Yeere: which hath made us apprehend it neceſſary to ſet down ſomewhat at leaſt of our own, by way of ground-work, and lay our foundation as low as may be, and ſo try what we can further build upon it, in due ſeaſon. While withall we doubt not but we may riſe divers ſteps higher (both for the Continuance of Time, for Worſhip, and for the Frequencie) then thoſe we have diſcourſed of hitherto: As namely, That all men will confeſſe, that 1. for the Continuance ſingle, the Law of Nature doth determine every man to ſomewhat more then a quarter of an p. 154houre, then halfe an houre, even to a whole houre at leaſt, as to a neceſſary proportion to be given to God, at one time or other, during a mans life; and that it were ſin even againſt the Law of Nature, if a man ſhould never in all his life give God a whole houre at once. And 2. for the Frequencie ſingle, that the Law of Nature doth determine every man to ſomewhat more then twice in his life, even more then twice in ſeven yeeres, more then twice in every yeere of his life, every quarter of a yeere, every monethmonth, even once at leaſt every day, as a neceſſary proportion to be given to God in a Revolution: And that it were ſin even againſt the Law of Nature, to worſhip God ſeldomer then ſo, in ſome manner. Alſo, 3. Putting both theſe Reſpects together, and the Law of Nature doth ſtill determine every man to at leaſt an houre together; We ſay not every Day, but at leaſt every MonethMonth, as a neceſſary proportion to be given to God: and that leſſe at once every monethmonth, or ſeldomer ſo much as an houre, were ſin even againſt the Law of Nature. And this we are perſwaded even very corrupted Nature will not find in their hearts to deny, nor can they, upon the former Principles of Gods being the Lord of all our Time and our Happineſſe. And further alſo then ſo we might perhaps goe; but we are not willing to particularize too far by way of gueſſe, becauſe nothing certain can be concluded on uncertainties. Therefore we will rather make triall, whether the Law or Light of Nature will help us any further in any certain Determination of any more diſtinctly, then we formerly aſſerted, in the explication of this firſt Poſition.

XII. 2. It is Morall by the firſt Commandement.But we think good firſt to interpoſe our ſecond Poſition (noted in the Title of the Chapter) [That the Determinate Solemn Time forenoted, and argued to be Morall-Naturall, is within the compaſſe of the firſt Commandement.] To prove which, we propound this enſuing Argument.

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

p. 1551.1 Confirmation. [That Commandement which requires an acknowledgement that the Lord is our God, and the ſoveraigne Lord of us, and all our Time; requires that we give Him not too little Time at once, or too ſeldome Time in a revolution: But the firſt Commandement requires that acknowledgement, that the Lord is our God, and ſoveraigne Lord of us, and all our Time: Ergo.] The Major is certain; becauſe the ſin of giving God too little Time at once, and too ſeldome Time in a revolution, is contrary to the forementioned acknowledgement. The Time being therefore too little, and too ſeldome, for Him and His worſhip, becauſe He is the ſupreme Lord of us and all our Time; and, as we ſaid before, the Sin and the Duty muſt needs be both under one Commandement. The Minor cannot be denied; in that the affirmative part of the firſt Commandement being expreſly, to have the Lord for our God, This neceſſarily includes the acknowledgement of Him to be our abſolute Soveraigne, and Lord of all our Time, and whatſoever elſe we can call ours: or elſe ſome other muſt be acknowledged Lord of it, either our ſelves, or ſome other creatures: and to affirme that, were to make ſuch creatures our God. Therefore the owning the Lord to be our God, requires and comprehends ſuch an acknowledgement, and ſuch duty, and forbids ſuch ſin.

2. The ſecond confirmation of the Minor of the firſt Syllogiſme,XIV. 2 Confirmation. may be thus conceived: [That Commandement which requires the acknowledgement, that God is our Happineſſe; requires, that we give Him not too little Time at once, or too ſeldome in a revolution for attendance upon Him, and converſe with Him: But, the firſt Commandement requireth that acknowledgement, that God is our Happineſſe: Ergo.] The Major is manifeſt from the former grounds again; becauſe the ſin of giving God too little Time, or too ſeldome Time, is contrary to that acknowledgement, of Him being our Happineſſe. For what ever a man counts his Happineſſe, he doth (and can doe no otherwiſe then) devote much and often Time to it, to attend and enjoy it, being carried to his Happineſſe with all his ſtrength. And Love, which is the immediate off-ſpring of ſuch accounting any thing our Happineſſe, both commands a mans Time, and all elſe of him, in thankfulneſſe, and kindneſſe, and wiſedome, for the ſervice of, and converſe with, that object loved. Neither can love afford to offend in giving too little, or too ſeldome Time; But it is a p. 156ſin againſt love, and a manifeſtation of the want of love, (ſo far forth) to ſcanty or abridge Time, either for Continuance, or Frequencie. The Minor is no leſſe eaſily proved; Becauſe that is plainly our God, which to ſerve and enjoy, is our happineſſe. As for that reaſon mainly, Money is called the covetous mans god; Honour, the ambitious mans god; Pleaſure, the voluptuous Epicures; and he whoſe happineſſe it is to pamper his belly, is he that makes his belly his god. In like ſort we have not the Lord to be our God, (which the firſt Commandement requires) unleſſe He be our happineſſe; or which comes to all one, unleſſe to ſerve and enjoy Him, be our happines. As then Prophaneneſſe, Covetouſneſſe, and Worldly-mindedneſſe, are ſins againſt the firſt Commandement undeniably; and they ſo take up the Time for our own carnall ſelfe, and the creatures, as that they are the cauſes, and the only cauſes, why any gives God too little, or too ſeldome Time: ſo they prove, that the ſin of giving God too little, or too ſeldome Time, comes under the compaſſe of the ſaid firſt Commandement; and conſequently, that that firſt Commandement requires ſuch a determinate ſolemne Time as we have ſpoken of, XV. A Conſequence thereof.for Continuance and Frequencie both.

And this which we have now aſſerted, conſidered by it ſelfe, we conceive that every one (even our very Adverſaries) will, and muſt grant us. But when we ſhall come to make our Inference from it, Namely, that not only a Remiſſely determinate Time for Religion, but even an Initiall determination both of ſome ſolemne Continuance of Time, and ſome ſolemne Frequencie of Revolution, being commanded in the firſt Commandement, (both ſingly and jointly) it will thence follow, that nothing is left for the fourth Commandement, but only the preciſe and concluſive determination of a whole Dayes continuance, in the revolution of ſeven Dayes, as the chiefe Time for Religion: and ſo if the Commandement be not in force now for one Day in ſeven, it is altogether void, and there are not now ten Commandements, but only nine.] When, we ſay, we ſhall thus urge them from hence, (as we ſuppoſe we may moſt juſtly and ſtrongly) they will interpoſe ſome Exceptions againſt this Poſition of ours concerning the firſt Commandement including ſuch Determinations of Time, as we have named; of which kinde we have already met with ſome from ſome Diſcourſes: We ſhall therefore in the next Part, where this application is properly to be made, propound ſuch Exceptions, as we can conceive may be made againſt it; and accordingly, p. 157as we hope, ſufficiently ſatisfie them: And then ſo many as dare not directly take away the fourth Commandement wholly, will be forced to yield it in force (as we contend) for one Day in ſeven, even from this very Argument, beſides all others. Mr. Broad, indeed, hath ventured to be ſo audacious, as to reject this Commandement wholly; and one or two more of our Diſputers doe now and then ſpeak very broadly towards it, as ſhall be noted in due place. But we ſuppoſe, the moſt even of thoſe that as yet conſent not with us for the perpetuity of one Day in ſeven, are not yet grown to that confidence, but that they will rather yield to our aſſertion of that, then altogether to throw away the Commandement. For their ſakes it is, and for other conſcientious Chriſtians, who count themſelves bound to cleave to the whole Decalogue, (for the Reaſons before alleadged in the 2. 3. 4. and 5. Chapters) that we take paines to maintaine, that All Time, which is now by our Adverſaries avouched to be Morall-Naturall, belongs to the firſt Commandement; and may be juſtified without any fourth Commandement at all: And that therefore, it needs not, nor ſhould not be now added, to a purpoſe, which is already ſatisfied, and is not at all expreſſed in the words. So that if we will have and hold a fourth Commandement ſtill, we muſt hold to the words of it, and ſo to one Day in ſeven, which is that we diſpute for.

In the meane time we proceed to conſider,XVI. How far Nature will cary us further, in determination of Solemn Time. whether the law of nature will carry us any further in this matter of Determinate and Solemne Time for Religion? and how far? As alſo whether the light of nature will not afford us ſome further direction about it, where to ſeeke a further direction after that the law of nature hath nothing more to ſay diſtinctly of it? OnelyOnly firſt, Let us ſay a word concerning the Terme of the light of nature, The Light of Nature, and Law of Nature diſtinguiſhed.as different from the law of nature, and becauſe we adde it to the former. Of which we ſay, [That by the light of nature we meane, The underſtanding that men have by naturall principles in their mindes, (even notwithſtanding the preſent corruption of nature) whereby their Conſciences, either of themſelves, or awakened by others diſcourſes, come to preſcribe the Lawes of Nature to them: making them ſee by way of concluſion from thoſe principles a neceſſity of duty, to or againſt ſuch and ſuch things, even though they have not heard of the Scripture, or give no credit to their authority.] So that the Principles of reaſon p. 158concerning God or man, are the light of nature, and the Practicall concluſions drawn from thence are the Lawes of Nature.

XVII. A caution to be obſerved in Arguments from the Law of Nature.2. Withall, Foraſmuch as we have diverſe Times aſſerted (and that undeniably) [That God is the Soveraigne Lord of us and all our Time;] and that it is alſo certaine, [That he hath no need of us at all, nor of any of our Time] Therefore whatſoever we ſhall argue as neceſſary by the Law of Nature to be imployed in Religion and the Solemne Worſhip of God, we do not intend it in that ſort, as though God could not appoint it otherwiſe, if he ſo pleaſed; and ſo if any certaine word of his can be ſhewed, that he will not have now, this or that Proportion of Time: It is not our purpoſe to argue for it, againſt that expreſſe word of his, no not under the pretence of the Law of Nature, or ought elſe that can poſsibly be alledged. But our intent is on the contrary, ſo to diſcourſe of the Law (and light) of Natures determining of Time, or directing about it, as may vrge the Conſciences of Men, where the Scripture is ſilent, or is not heard in the caſe; and ſo from the rules even of Nature to drive them to have recourſe to the expreſſe words of Scripture, in thoſe caſes, where Nature is either at a loſſe, or may ſeeme even to require more, then in our preſent ſtate on earth, man is able to give. So that we ſhall take theſe things for undoubted truths. 1. That whatſoever Proportions of Time the Law (and Light) of Nature call for to be imployed in Religion, are altogether neceſſary, ſo farre forth as they are poſſible, to men that have alſo neceſſary worldly buſineſſes, unleſſe the Scripture expreſſe Gods will, by way of Precept, or at leaſt, of indulgence to be otherwiſe. 2^d. That if God doe in the Scripture expreſly give us (now under the Goſpell) an indulgence, of any proportions of Times for worldly buſineſſes, that ſo farre as himſelfe recalls it not, by other Rules of his in Scripture, The Law of Nature is not to be urged as neceſſitating, to a religious imploying of thoſe Times within the compaſſe of that indulgence, further then thoſe other Rules of Scripture doe againe inforce. 3. That men have no pretence to urge an indulgence granted in the old Teſtament (and particularly, that of ſix dayes labouring about worldly buſineſſe, ordinarily and for the moſt part, which is the expreſſe indulgence of the fourth Commandement,) and withall to reject the Commandemet it ſelfe for Religious Time, to which this indulgence is but an appendix, or adjunct. For that the indulgence cannot in reaſon be longer lived then the p. 159Commandement to which it belongs. If therefore that be annihilated and repealed, ſo is the indulgence alſo, that appertained to it. And then if a new one can not be found, we muſt either have recourſe to the fourth Commandement againe, as we doe, and would perſwade them alſo to doe, or elſe we muſt truſt only to the Law (and light) of Nature: Which what command, or indulgence of it ſelfe, it will, or can give us, we now come to conſider.

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

1. Here for the firſt of theſe, the longeſt Continuance ſingly conſidered; p. 160We ſuppoſe,XIX. 1. Nature determines for the longeſt Continuance, a Day. if we can light upon a Continuance with theſe three Qualifications, namely, Which 1. is limited in Nature, (as Nature is diſtinguiſhed from Art, and ſo may be taken notice of by all men that have Naturall Reaſon, though they have no Art, or skill in Aſtronomicall Diſtinctions of Time.) 2. Which is poſſible to be imployed, all of it, in the Worſhip of God, according to Nature, (as Nature is diſtinguiſhed from Corruption, and imports Phyſicall naturall abilities, and naturall ſpirits, that may hold out to the end of the Continuance in buſineſſes of importance.) 3. And which is the Longeſt Continuance, generally poſſible, according to Nature, for all men ſo to imploy: We have then found that we ſeek for; And that the Law of Nature doth certainly (and concluſively) determine ſuch a Continuance to be imployed in Solemn Worſhip, one Time or other in a mans life. And that, in a word, we conceive to be a Day: For as for a Yeere, or MonethMonth, which are alſo Naturall limitations of Time; they are too long for any Naturall abilities to hold out unto, (even taking in the naturally neceſſary reſervations of meat and ſleep) to imploy them wholly in the ſolemn Worſhip of God. It muſt then either be a Day, or nothing.

XX A Day deſcribed.Now by a Day, which, we ſay, is a Continuance limited in Nature, and may by Naturall Reaſon, without Art, be taken notice of; We underſtand not that Time of Light, which is diſtinguiſhed from the Darkneſſe of Night, and is longer, and ſhorter, in ſeverall Countries and Climates, at the ſame time of the yeere, and in ſeverall times of the yeere in the ſame Country and Climate: But ſuch a Continuance of Time, whether of Light or Darkneſſe, may be, and is, in all Countries, and all ſeaſons of the yeere, termed a Naturall Day. Now this Naturall Day, we think, we may expreſſe or deſcribe two wayes fitly.1. Phyſically, 24 houres. 1. By a meere Phyſicall or Aſtronomicall Conſideration of the revolution of the Heavens, and namely of the primum mobile, in the ſpace of 24 houres, as we count it. And this ſpace of 24 houres, is generally by all (or moſt) termed a naturall day; and the revolution of it, though not preciſely to a minute, is generally poſſible to all men to obſerve, in what Climate ſoever they live, and how long ſoever the Sun is preſent with them, or abſent from them, even though they underſtand not ſo much as the Termes of Aſtronomy: As may eaſily be made good, even by experience of Shepheards, who can uſually, by ſeeing the Sun, any Time of the Day, tell what Houre it is (neer-hand) without any Diall,2. Practically our waking Time. or mark on the ground, only by looking up to it. 2. Or by a Conſideration partly Ethicall and Practicall, that is, [That Time within the ſpace of 24 Houres, wherein men are awake] which is properly and only the Time of buſineſſe any Day: And which waking Time is the only Continuance poſſible, according to Nature, to be imployed in the Worſhip of God, (or in any other buſineſſe, as we ſaid.) For it is not poſſible, we know, to imploy our ſelves in any buſineſſe, or ſervice of God, not being awake. Now this waking Time, ſpecially ſo much as is betweene that waking in the morning, which is for all day as we ſay (when a man preſently riſes, or at leaſt ſets his mind a worke ſtraight upon ſome buſineſſe, or pleaſure,) and that ſleeping Time, when a man layes himſelfe downe to ſleepe for that night; is in common ſpeech alſo termed a Day. And mens buſineſſes, their dayly worke and labour, particularly of houſhold ſervants, apprentices and others, are uſually during that whole Continuance.

And now of both theſe deſcriptions of a Naturall Day, we ſay,XXI. Theſe are both one in our ſence. That for the matter we have now in hand, they are in true conſtruction but one and the ſame. Specially if we remember, that which we have heretofore laid downe about the determination of Time generally in any reſpect: That it admits of ſome reſervation or diſpenſation, according to the pleaſure of the determiner, ſufficiently made knowne. For ſo the Law of Nature, that is, God in Nature, determining as we ſuppoſe, a Dayes Continuance for ſolemne Worſhip, doth yet admit of a reſervation out of the 24 houres Continuance conſtantly, not only for the neceſſary or comfortable eating Times, (unleſſe God doe ſpecially command a Faſt upon that Day:) But alſo ſpecially for the neceſſary ſleeping Time, within the compaſſe of 24 houres. And ſo all the remainder of that Time of 24 houres, namely the waking Time, before mentioned, is properly, and only, the Day for buſineſſe, and ſo the Day which is determined, as we ſay, by the Law of Nature for Gods Worſhip: ſolemne Worſhip, as much as may be; and Ejaculatory, in meal-Times, by ſpeaking and thinking of God upon every turne; and not ſetling the thoughts or words upon any worldly object or buſineſſe unneceſſarily; that ſo God may have all that can poſſibly be tendred Him, on His ſolemne Day.XXII. An objection anſwered two wayes.

If now any ſhall object, that if we make the waking time of men, p. 162within 24 houres, to be ſuch a Day, as the Law of Nature determines for Gods worſhip: Then, whether it determine only one ſuch Day in a mans life, or more, (of which we yet diſpute not, but ſhall doe anon) It determines not equally to ſeverall men, but to ſome a longer Continuance, to ſome a ſhorter: becauſe all doe not, nor cannot wake a like Continuance; but ſome more, ſome leſſe, according to the naturall abilities and tempers of their bodily ſpirits; ſome being not ſatisfied, without they have more ſleep then others ſtand in need of: And that it ſeems an inconvenience, to ſay, That the Law of Nature doth not bind all men equally.

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

XXIV. Anſw. 2.2. But with all we ſay, If any one of mankind, through neglect of the ſervice of God or miſſe-devotion to it, doe willingly ſleepe more, and wake leſſe Time then he need to doe: (whether, againe, the Continuance, compared with other men, be longer or ſhorter,) he is p. 163and will be found a tranſgreſſour againſt this Law of Nature: For this is but corruption in him, though perhaps he may pretend Naturall infirmity. But of that, and all other ſuch like pretences, this Rule, in a word, may be a certaine and ſufficient judge, That what Continuance ſoever a man is able to keep himſelfe waking in a Day, about any worldly buſineſſe, or matter of pleaſure (gaming or the like,) he is able to keepe himſelfe, according to Nature, the ſame Continuance of Time in the ſervice of God, in one or other exerciſe of Religion, which Naturally weary not the ſpirits, more then worldly matters; but rather leſſe then many worldly matters; and the varieties may refreſh and doe greatly, the mind, ſo farre as carnallity and corruption overſway not. And therefore, in the firſt ſtating of this poſition concerning a Day to be determined by the Law of Nature, we diſtinguiſht, Naturall abilities, from corruption. For we take it for a moſt undeniable Truth, That corruption doth not hinder the Law of Nature from commanding to the utmoſt of Naturall abilities, (as long at leaſt as it exceeds not them,) For the loving and ſo ſerving, God withall our ſtrength (as was toucht before) is infallibly of the Law of Nature; and yet no mans corruption now ſuffers him to yeeld God ſo much love and ſervice. This alſo made be made good in manifold particular inſtances, That the Law of Nature doth command us to doe things, which now according to Our corruption it is impoſſible for any man to doe. As to pray, or read, or hear the Word, (when ever he doth any of theſe Duties,) with a ſteady fixed heart and mind, without any diſtractions or worldly thoughts at all, that while (for that they are, ſo farre forth, a taking of Gods holy name in vaine,) Yet this no man is able now to doe, as all mens conſciences will confeſſe, even though they imploy but a very ſhort Continuance in it.

And now we come to prove, XXV. An argument to prove that nature determines a dayes continuance.that a Dayes Continuance for Religion is determined by the Law of Nature, from grounds and principles in Nature which we have formerly made uſe of. [If it be ſin againſt the Law of Nature, never in a mans life to give God a whole Day at once; then the Law of Nature determines to every man, a whole Dayes Continuance, once at leaſt in his life, But it is ſinne againſt the Law of Nature never to God a whole Day at once. Ergo.] The conſequence is undeniable. The Antecedent is thus further made good. [That which is contrary to the acknowledgement of Gods p. 164being the Lord of us and all our Time, and Gods being our happineſſe, is a ſinne againſt the Law of Nature. But never in a mans life to give God, a whole Day at once, is contrary to thoſe acknowledgements. Ergo.] The Major is moſt plaine and certaine, The Minor alſo may be infallibly proved. Becauſe thoſe acknowledgments call for as much Continuance at once, as Nature can poſſibly determine and poſſibly give at once, where all that a man hath is due, that debt cannot be ſatisfied, unleſſe all be tendred to Him. So unleſſe all the Continuance of a Day be tendred to God, he hath not all that is due to Him as Lord of all our Time. Alſo where a man acknowledges his whole happineſſe to lie, that cannot but carry him, with the whole of his ſtrength, to the utmoſt Continuance Nature hath to give: For all that a man doth is toward his happineſſe; and nothing can draw his mind from it, while his acknowledgement of it failes not. Now we have already ſhewed, that Nature can and doth determine ſuch a Day to every man for buſineſſe (of what kind ſoever,) and that it can give it wholly to God, imploy it wholly in the ſervice of God (taking in ſpecially, the Reſervations of any neceſſary refreſhings, which Nature, and not corruption calling for God allowes, and any extraordinary other Neceſſary interruption, as we have formerly ſaid.) Therefore, never throughout a mans life to give God that which Nature, is ſo able to give Him, is againſt thoſe acknowledgements of Gods Soveraignty and His being our Happineſſe, and ſo a ſinne againſt the Law of Nature.

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

We anſwer, that the Objection furniſhes us with ſufficient juſtification of the Arguments both truth, and pertinencie. For we grant, according to the Objection, that God, in the Law of Nature, commands to attend neceſſary Worldly buſineſſes, as well (we ſay not, as much, that is, as abſolutely neceſſarily) as His ſervices, and the purſuing immediately of the Soules happineſſe, in and by them Therefore in ſenſu compoſito, it is not true, that the Argument proves the whole of every Dayes continuance to be determined by the Law p. 165of Nature, for Religion, and Gods immediate worſhip. Although, in ſenſu diviſo, it proves of every particular Day, (that is, this or that Quando) as well as of one. But we propound it not of any particular Day, in reſpect of the Quando or Seaſon, this or that Day; but only of one ſingle Continuance of a Day. And ſo it is both true, and pertinent. It is true: For though naturall neceſſities of Worldly buſineſſes will not admit the whole Continuance of every Day, one after another, (that is, the Quoties or Revolution joyned to the Continuance, which we meddle not with in the Argument) Yet they will certainly admit one Day in a mans life: we mean, ordinary buſineſſes will, (and for extraordinary neceſſities, we grant, as before, Reſervation for them, if they ſhould fall out, when a man were upon that one Dayes devotions.) Therefore ſtill Nature can give ſuch a Day; and therefore again we ſay, It is true, that the Law of Nature doth determine it. And as for the pertinencie of this Diſcourſe, we ſhall ſhew it by and by.

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

But to this we anſwer two things. 1. That we have in part already prevented this Objection; becauſe, before we propounded this Queſtion, of our judging of the Law of Natures determining a Continuance of Time concluſively for Religion, we propounded it under the favour of Gods allowance of it, even becauſe all Time is His, and He hath no need of any ſervice of ours. Therefore the Argument is intended but ſo far forth, as God hath not refuſed a whole Dayes continuance at once to be tendred to Him in Solemn Worſhip. 2. We adde, that unleſſe we had ſuch an expreſſe refuſall in Scripture, we cannot conceive how the Light of Nature can ſuppoſe any ſuch thing, as, that God ſhould not allow His creatures to attend upon Him ſo long together at once, as their naturall abilities are able to doe, and their ordinary worldly neceſſities (with the allowed reſervations) do certainly admit: That it can ſtand, we ſay, with His Honour, to refuſe and forbid a whole Day. The rather, becauſe none of our Adverſaries, notwithſtanding their diſpleaſure p. 166is mainly againſt the Continuance of a whole Day, B. of E. p. 255. C. D. p 5…. G. Ironſ. p. 268.did ever expreſſe any imagination, that it ſhould not be lawfull to obſerve a whole Day: Only they will not admit it neceſſary. But, though we contend not for a neceſſity from the Law of Nature, for a whole Day every ſeven Dayes; yet if it be certainly lawfull, to have one whole Day in a mans life, (as they more then grant, while they yield it ordinarily lawfull every Week) We ſuppoſe, the Argument foregoing will prove ſo much neceſſary, even by the Law of Nature, as we have ſaid.

XXVIII. A third objection anſwered.One Objection yet remaines, That two halfe Dayes may doe as well as one whole Day, as being the ſame proportion in the whole.

We anſwer divers things: 1. We ſuppoſe we have already in the former Chapter proved, That the longeſt Continuance is more profitable to Religion, as alſo more convenient for leaving freedome for worldly buſineſſes at other times, then to divide the proportion of ſo many houres between divers Dayes. 2. For any man unnceceſſarily to break off the continuance of his attendance upon Gods ſolemne Worſhip, is undeniably to diſcover want of Devotion to the Service of his Lord, and want of affection to God, his happineſſe. If a Neceſſity take him off, for a little while, or for longer, the Reſervation (which we have oft named) acquits him of ſinne; but it may, and ſhould be a griefe to him: Elſe Chriſt would not have bidden His Diſciples, [Pray that your flight be not on the Sabbath, Mat. 24.20.] Implying, it ought to grieve them, though it were lawfull: (of which place we ſhall ſpeak fully in due time.) But therefore we ſay again, To break off unneceſſarily, when a man hath free liberty to attend on God, is a ſinne. 3. Beſides that, He knowes not whether he may not be hindred to morrow, or when he would make up his other halfe Day, and ſo loſe it altogether; or be ſo long put off from Day to Day, till a great deale of his Affections gotten or quickned in the former halfe Day, be quenched again and loſt. A carefull Tenant, when his Rent is due, and he hath it all ready, will not bring halfe, and leave the reſt to another time, leſt he be robbed in the mean while, or be forced to ſpend it, and ſo want it when he ſhould pay it. If a man be bound to give God the proportion of a whole Day, as this Objection grants; and that by unneceſſary delaying, he ſhould die, having tendred but one halfe Day, when he might have given the whole, he dies in a ſinne. Therefore for certainty, p. 167two halfe Dayes are not ſo good as a whole Day. 4. If after that one whole Day, a man can certainly have freedome for another halfe Day, (we adde, or even for another whole Day) the Argument will again hold for that halfe Day alſo, or that ſecond whole Day, and ſo will adde ſuch a Frequencie to the Continuance. But this were loſt, we mean the benefit of the ſecond halfe Day, if upon an unneceſſary breaking off at the former halfe Dayes end, (or not beginning till halfe were gone) this ſecond muſt goe to make up the former proportion of a whole Day: whereas here had been halfe a Day clearly gained to Religion, if the former Day had been wholly obſerved. Therefore we conclude, that notwithſtanding all theſe Objections, [A whole Dayes continuance, at leaſt once in every mans life, is determined to him for Religious attendance upon God, in that ſort that hath been diſcourſed.] Other Arguments there are, which will helpe to evince the ſame, as we ſuppoſe. But we ſhall have occaſion to propound them hereafter in place convenient. And we conceive, we have ſufficiently proved it here by this one.

And now if any ask, To what purpoſe is all this paines,XXIX. A ſcruple removed. ſeeing that this hath not come hitherto into an expreſſe Controverſie; but rather by ſome of our Diſputers words ſeems to be granted, (as we have noted.) We anſwer, That as the inquiry is pertinent to ſuch as look narrowly into the nature of Religious Time, as we profeſſe to doe: So we conceive it may be very uſefull to our main Controverſie, which (as we divers times noted) is principally about the Continuance, whether it be to be a whole Day at once, or leſſe: and for the ſake of this, all the other Diſputes are brought upon the ſtage. Now we ſuppoſe, that this being evinced, and upon thoſe grounds that have been produced; It will hence follow, when we come to joyn the Frequencie to the Continuance, in a Concluſive Determination to be looked after, of both theſe Reſpects of Time joyntly, to make up the chiefe Solemne Time for Religion; that whatever the Revolution be for number, yet in all probability (to ſay no more yet) it muſt be of a whole Dayes Continuance, unleſſe it can be found, that God hath now altogether rejected a whole Day; or that Worldly Neceſſities (even with the benefit of Reſervation on the Day, for ſome) will not now admit ſo long a Continuance for Religion, though they did of old. For if God have not refuſed it, p. 168nor can worldly neceſſities exclude it, we ſee not but the Law of Nature will be calling for a Revolution and Frequencie of a whole Day; though we ſay not, that it can pitch upon the Frequencie of a Seventh Dayes revolution. Of which more anon.

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

VVe anſwer in a word, 1. That we conceive it needleſſe to take much paines to prove, that the a Day of 24 houres is the longeſt Continuance at once, that the naturall abilities of all mankind generally is able to beſtow upon the worſhip of God, or any other buſineſſe. For if ſleep be ſo neceſſary, as it is ordinarily to all men, within that time, (which is a moſt formall interruption or breaking of the Continuance of any buſineſſe) as that not one of a hundred perhaps doth or can watch, at any time, a whole 24 houres together: Then much leſſe can it be imagined, that all men ſhould be able to hold out to a longer Continuance, without ſuch naturally neceſſary interruption. 2. Alſo that we may juſtly ſay, that after ſuch a formall interruption, (as ſleep, upon the neceſſity of Nature is) and a new Day in Nature beginning: The next Time, ſuppoſe any were further determined upon a mans waking, were rather belonging to the Quoties or Frequencie, as being a Revolution of a New Day, (as we ſaid) then ſimply to the Continuance, ſo notoriouſly interrupted and ended, from a neceſſity of Natures making. Though alſo, if there were an expreſſe and diſtinct determination further upon that ſecond Day, of any Continuance of Time; then that determination were not neither a ſingle determination of the Quoties or Frequencie, but of it, and the Quamdiu or Continuance jointly: As in the Faſt of Eſter, three Dayes one after another.

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

p. 169For reſolution hereof, although it may ſeeme faire to affirme, That (if we ſhall ſpeak according to the Naturall diviſions of Time, and ſo the Naturall revolutions, diſtinctly obſervable by Naturall Rules, even without art, among all men all the world over:) the Law of Nature doth determine, even concluſively, the Frequency of every Day; that is, ſo often the Law of Nature doth require for the Worſhip of God, from all men, by way of command, but no oftener (though not forbidding oftener, but only ſeldomer;) becauſe Nature ſeemes to have no Frequenter diſtinct revolution then a Day; And that it hath, and is able to obſerve and take notice of; and accordingly is able to Worſhip God, even ſolemnely ſo often; There being no impediment imaginable, why within the Revolution of every Day, a man may not give God ſome ſolemne Worſhip. But we ſay, though this ſeemes a faire aſſertion, and ſutable to what we had before, of the Naturall Continuance of a Day, yet if we ſhall ſpeake Practically and Ethically (as we did partly before of the Continuance) we muſt deliver our ſelves ſomewhat otherwiſe; and indeed ſo we muſt alſo in a meer Phyſicall or Aſtronomicall conſideration of the Revolution of a Day.

And 1.XXXII. Twice a day, at leaſt. then in that conſideration we ſay that the Law of Nature, if it make any Concluſive determination of the Frequency of Time for Gods worſhip, it muſt be of twice every Day. Becauſe there is indeed a two-fold revolution or Frequency obſervable in every Day Naturally; the beginning, and the end: In each of which it is undoubtedly poſſible to tender to God ſome Worſhip: And ſo it is Practically; A mans firſt waking, and his lying downe to ſleepe, are two diſtinct obſervable Revolutions, appliable to Gods Worſhip, we doe not now here ſpeake of the Quando, whether Natures Law doth command to take the firſt Time of waking, and the laſt Time before ſleep, for ſolemne Worſhip (that may be conſidered afterward) But we ſay that theſe two are diſtinct and obſervable revolutions of Time in every Day: And ſo each of them affording a remarkable poſſibility of Worſhipping God: The Law of Nature (upon the former grounds of Gods being our happineſſe, and the Soveraigne Lord of all our Time) cannot but determine both thoſe Times to make a Concluſive determination of the Frequency (if any ſuch may be made) or at leaſt an Initiall determination; that is, ſo often at leaſt as twice in every Day, once in the morning, and once p. 170toward night, the Law of Nature doth determine for ſolemne Worſhip to every man. This we meane of ſuch Dayes as we call working Dayes, out of which Natures Law determines twice every ſuch Day, to tender ſome ſolemne Worſhip to God; As well as it doth the whole of one Day (in a mans life) as we diſcourſed before; of which Day or any ſuch Dayes, we ſpeake not in this Argument; Becauſe though the particular Duties are divers, on ſuch a Day and ſome to be repeated twice, or oftener, as prayer; Yet this in the whole is counted but once, one Continuance, becauſe no worldly thing, unleſſe by reaſon of preſent neceſſity (for which a reſervation is made) may come in, and interrupt the Continuance at all. But now therefore when we ſpeake of twice a Day, we ſpeake of thoſe Dayes which are mainly for worldly buſineſſes: that even notwithſtanding that they are ſo by Gods allowance and appointment, N. B.(whether in Nature or Scripture,) yet the Law of Nature doth determine, a double Frequency of Religious ſervices, every ſuch Day, of every mans life. Only we ſay not, that any Continuance is ſtrictly determined with this Frequency, that ſo long a man muſt continue at his devotions twice every Day. But that ſo oft, at leaſt for the Frequency, the Law of Nature commands, we thus in a word further make plaine.

XXXIII. Confirmed by reaſon.[If it be ſinne againſt the Law of Nature not to worſhip God every Day twice, then the Law of Nature determines to every man the Frequency of every Day twice. But it is a ſinne againſt the Law of Nature not to Worſhip God every Day twice: Ergo.] The conſequence hath been confirmed by like Arguments. The Antecedent is alſo certainly thus made good. [That which is contrary to the acknowledgement of Gods being the Lord of all our Time, and our happineſſe, is a ſinne againſt the Law of Nature, but not to worſhip God every day twice, is contrary to thoſe acknowledgements, Ergo.] The Major cannot be denied, and hath often been proved. The Minor is alſo infallible, becauſe that acknowledgment, calls for as Frequent Worſhip of God as Nature can poſſibly point out, and poſſibly give to God: But we have already ſhewed how Nature doth point out clearly, and diſtinctly two Revolutions of Time every Day, and that it is infallibly poſſible to apply both of them to give God ſome Worſhip, at leaſt in a ſhort Continuance, as a minute, or halfe a minute together. Therefore not to give God ſo oft ſome Worſhip, p. 171is againſt that acknowledgement, and ſo a ſin againſt the Law of Nature, w^ch alſo it is more then probable, God meant to teach his people, by the appointment of the daily morning and evening Sacrifice.

And this Frequency of twice every Day for ſome ſolemne Worſhip of God, though it primarily reſpect Solitary Worſhip, XXXIV. 1 With reſpect to ſolitary worſhip.which is (as we ſaid in a former Chapter) the moſt Eſſentially and Properly Morall-Naturall ſolemne Worſhip, and Perpetually neceſſary, as being perpetually poſſible; for even while a man is in the midſt of a crowde, it is poſſible for him, to preſent to God ſuch ſolitary and ſecret Worſhip as we have deſcribed to be ſolemne, even the whole man being intent on no other thing for that while, how ſhort ſo ever the Continuance prove: So that we cannot poſſibly conceive what can hinder a man (and ſo what can excuſe him) from ſuch tender of ſome ſolemne Worſhip to God ſolitary and ſingle by himſelf twice every Day, Namely between morning and noon, and between noon and his ſleeping at night: Yet withall,2. As alſo to family worſhip. we wiſh all thoſe that have, or may have company to joyn with them in Family Worſhip, to conſider ſeriouſly between God and their conſciences, whether the forementioned grounds for ſolemne family Worſhip, be ſo far forth alſo Morall-Naturall, as it is poſſible to be performed with any conveniency; and then the Argument but even now mentioned, laid together; will not alſo evince it to be Morall-Naturall, for ſuch to performe ſolemne family worſhip, as often, namely twice a Day, once in the morning, or toward noon, and once in the evening, or at night. We are very ſenſible, That this will be a very harſh pill for many Readers to ſwallow: familie Duties being ſo exceedingly neglected, and even diſputed againſt by very many, as no where commanded in Scripture. Therefore we only propound it againe to all conſciences to weigh in ſobriety, what juſt hinderances they can have, and ſo what excuſes they can poſſibly plead, which God will accept of, if they tender him not ſuch Worſhip ſo often, they and all their families ordinarily? And whether a quarter of an houre, or halfe a quarter at a Time, can be refuſed by any, but minds forgetfull of the Soveraignty of God; and the obligation they owe to Him for His Protection and Bleſſing Night and Day, preſerving from dangers, and proſpering endeavours; and the dependance they have upon Him continually, without whom, ſinne and miſery will at all ſeiaſons ſeze upon them; and againe forgetfull, that their p. 172Spirituall Happineſſe lies in Him, converſing with Him, and purſuing, and enjoying His Favour? And then we ſuppoſe, the iſſue of their religious and conſcientious thoughts will be no other; then that rather more and oftener, then ſeldomer and leſſe, is due to God and neceſſary for them and their families for their owne good, of ſoule and body, ſpirituall, and even temporall; namely, to ſecure a bleſſing upon themſelves every way Daily.

XXXV. Nature cannot make a concluſive determination of the Frequency.But to returne to our Queſtion, whether thus often by a Concluſive Determination of the Frequencie for Solemne Worſhip, and that the Law of Nature doth require no oftner then twice a Day? Beſides, that if that be good which we have but now diſcourſed, of twice required for ſolitary Worſhip, and twice for family Worſhip alſo, we have already gotten to four times a day, inſtead of twice; we add yet further, that we cannot abſolutely reſt here for a certain, definite and determinate number, or Frequency. For if we ſpeake ſtill Practically (as we muſt in matter of Religion) Theſe determinations of twice (or foure Times) every Day will not infallibly ſatisfie the Law of Nature: Nor indeed any other number of Frequency that can be named. And ſo in a word we ſay, [That the Law of nature cannot poſſibly make a Concluſive determination of the Frequency of Time, conſidered ſimply, for Gods VVorſhip;] that is, That ſo often ſhould be peremptorily neceſſary for all men, and no oftener; and ſo that ſo often ſhould be ſufficient for all men generally conſidered,The reaſon of it. although ſome particulars might be yet obliged to ſome what oftener. The reaſon hereof is plainly this, That Practically it is poſſible to obſerve a revolution of Time wherein we may, if we have hearts to it, ſet our ſelves to Worſhip God even ſolemnely, as oft as our minds ceaſe from being taken up wholly with any worldly buſineſſe, and that ſuch buſineſſe will by any means admit an interruption of a minute, or halfe a minute, to lift up the ſoule to God in Prayer or Prayſes; and this may poſſibly be manifold Times in a Day (even innumerable before hand:) And now the Law of Nature, from thoſe often mentioned (and ever to be thought on) acknowledgements of Gods being our Soveraigne Lord, and of all our Time, and our happineſſe; and ſo to be infinitely preferred before our ſelves and all our worldly buſineſſes, will be conſtantly calling upon us in all thoſe Revolutions of Time, to …ender to Him ſome Worſhip, how ſhort ſoever. And from this, p. 173no conſideration of Gods (not only diſpenſation, but) command, to imploy our ſelves in worldly callings, and performe ſuch worldly buſineſſes as are neceſſary accordingly; can be pretended to be a ſufficient diſcharge, abſolutely, and alwayes. For we have before proved, in the Chapter of Solemn Worſhip, and it is not denied by any that we know, [That it is oftentimes a Duty, (which we now ſay, is according to the Law of Nature) not only in the midſt of Worldly buſineſſes to tender ſome Ejaculatory Worſhip to God, namely, Prayers and Praiſes; But even upon ſundry occaſions, to interrupt for a little while our Worldly buſineſſes wholly, to pray to Him, and praiſe Him ſomewhat ſolemnly.] Therefore we ſay againe, that theſe occaſions being impoſſible to be numbred before-hand, for any one man, (and much leſſe for all generally) there can be no certain Concluſive Determination of the Frequencie, by the Law of Nature; that juſt ſo often, and no oftner, ſhould be neceſſary for ſolemn worſhipping of God by all men.

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

In anſwer whereunto,1. Confeſſed by the adverſe party. we have in the firſt branch of this Queſtion, (though it be ſo but in a few points beſides, about the main matters in the whole Argument) our Anti-Sabbatarians full and conſtant agreement with us; Namely, in reſolution of this Inquirie, in the Concluſion, (though not altogether in the Argument proving it:) [That the Law of Nature doth not make any ſuch Concluſive Determination of both the Reſpects of Time, the Continuance and Frequencie jointly, for Gods worſhip.] So we ſuppoſe, that it doth not, nor cannot: and ſo they ſay the ſame in ſenſe, with much earneſtneſſe; in as much as they make it their principall argument againſt the fourth Commandements being Morall for one Day in p. 174ſeven; becauſe (ſay they) the Law of Nature doth not command any ſuch thing. Which Argument of theirs, as appliable againſt the Moralitie of one Day in ſeven, though we deny the Conſequence of, (as taking Morall to be that which is Ʋniverſall and Perpetuall, though it be not of the Law of Nature; whereas they by Morall will only underſtand Morall-Naturall, as we have ſhewed in the firſt Chapter) Yet we take hold of the Antecedent, [That the Law of Nature doth not command any ſuch thing:] neither the Determinate Proportion of Continuance in ſuch a Frequencie, nor any other; that is, not distinctly, ſtrictly, and concluſively. And that they not hereafter recede from it, we will make bold with the Readers patience, to prove it our ſelves alſo, upon our own grounds; that ſo, hoping to build very conſiderably upon it by and by, we may not lay the weight of our fabrick, in any matter of importance, meerly upon their grants (as we ſaid but a while agoe) or build, as it were, upon another mans foundation. Thus therefore we argue—

XXXVII. 2. Proved by ſtrong reaſon.[If man, by the light of Nature, cannot judge any Continuance, and Frequencie of Time jointly, to be ſufficient to be beſtowed in Gods worſhip, unleſſe it be the whole of a mans Time, that is, the whole Continuance of every Day; then the Law of Nature doth not make any ſuch Concluſive Determination of the Continuance and Frequencie of Time joyntly, for the worſhip of God. But man, by the Light of Nature is not able to judge any Continuance and Frequencie of Time jointly determined to be ſufficient to be beſtowed in Gods worſhip, unleſſe it be the whole of a mans Time, that is, the whole Continuance of every Day. Ergo.] The Conſequence is certain: 1. From the deſcription of ſuch a Concluſive Determination, formerly given; Namely, that as it requires ſtrictly ſo much, ſo oft, and ſo oft ſo much as is expreſt: ſo it requires not any more ſo oft, nor ſo much any oftner, then is expreſt. 2. From the Light of Nature, being the ground of the Law of Nature: and ſo the Law of Nature requires no greater proportion of Continuance and Frequencie jointly, then the Light of Naaure muſt needs judge is ſufficient: For if it judge that unſufficient, then the Law of Nature accordingly ſtraight would require more, and oftner. And ſo the Concluſive Determination is not made, till the Light of Nature have judged the proportion ſufficient; and that being not to be done, there p. 175is no ſuch Determination made by the Law of Nature.

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

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

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

2. That it being altogether uncertaine, by any rules, or principles of the light of Nature, how much Time is altogether abſolutely neceſſary for thoſe naturall neceſſities of the body, it helps to make it impoſſible for a man, by the light of Nature to ſay, that ſuch Continuance and Frequency of Time (whatſoever can be ſuppoſed) is ſufficient for God: For if Nature can give more, this is not ſufficient: and it is ſtill uncertaine whether Nature can give more, or elſe it will be uncertaine whether Nature can give ſo much, leaving room for thoſe Naturall neceſsities of the body. We conclude then, that the Law of Nature neither doth, nor can Determine the neceſſary ſufficient chiefe Time, for Continuance and Frequency jointly. And ſo that we are ſo far from Aſſerting, That the Law of Nature Determines us to one in ſeven (or that one day in ſeven according to the fourth Commandment is Morall-Naturall) as the ſufficient Time concluſively determined for Religion, That we ſay the Law of Nature would rather command more often a day, or more then that proportion of fourteen, or ſixteen hours of a weeke; and call for one day of p. 176every ſix or five, or four, or three, or each other day; or half, or more of every day: But indeed none of all this certainly or concluſively; becauſe (as we ſaid) the light of Nature can in no wiſe Determine, how much is ſufficient for Religion, or how much worldly neceſsities can poſsibly admit. Our Antiſabbatarian-Adverſaries therefore may hereafter ſpare their Arguments, whereby they labour to prove the fourth Commandement for one day in ſeven, not to be Morall-Naturall. For we alſo avouch it, and have helped to prove it, though little to their advantage (as we ſuppoſe) as we ſhall ſhew them anon.

XXXIX. Yet Nature ſayes a Determination of a chiefe time is neceſſary.We paſſe then to the ſecond branch of our Inquiry about this chief Time, and a concluſive Determination of it: Of a neceſſary and ſufficient Continuance and Frequency jointly [Whether the light of Nature will not tell us that, There muſt be neceſſarily ſuch a Determination made for Religion? and what conditions and qualifications it muſt have? Confeſſed by the adverſe party.] Now here again, if our adverſaries authority were ſufficient to ſatisfie conſciences; or that we durſt truſt them, that they would be conſtant to their noted Aſſertions; we might ſave the labour of proving generally, that there muſt be ſuch a Determination of a ſufficient Time. Foraſmuch as it is very frequent with them, To make this the Morality, and the whole Morality of the fourth Commandment: To require a ſufficient Time for Solemne Worſhip: A ſet regulated, ſtinted, ſufficient Time, ſay they every where, is of the Law of Nature, and Morall-Naturall, for all men. But theſe confeſsions or profeſsions of theirs, do in no wiſe ſatisfie us, ſo as to reſt upon them ſimply; and that for divers reaſons: 1. Becauſe they are not conſtant to them, but in ſtead of this they as often make the Morality to be only Publike Worſhip, (which they only call Solemne Worſhip) and then the Time is required only by conſequence, and as a ſequell of a Morality, wherein Place is as much Morall, as Time; and accordingly ſo they uſually Aſſert Time and Place to be equall circumſtances in Religion: And yet they do not uſually ſpeak out, concerning Place [That a ſet, ſtinted, regulated place ſhould be Morall-Naturall.] And much leſſe do they, or indeed can they ſay any thing of the Sufficiency of Place toward Religion, as of Time they do and muſt. Therefore their inconſtancy makes us, that we dare put no weight upon their acknowledgement. 2. Becauſe though in talking of the ſufficiency of this Time, they ſometimes ſpeak Rationally p. 177concerning the Frequency, and [That leſſe Frequent then the Jewes had, we Chriſtians muſt not have our ſolemne Times] (Though to this alſo they are not conſtant neither, for ſometimes they ſeeme to argue for more often, as one in ſix or five, and another Time, they reaſon, that one in ſeven is not more neceſſary by the Law of Nature, then one in eight or ten, of both which more hereafter:) Yet we cannot obſerve that they offer to ſpeake any thing diſtinctly about the ſufficiency of the Continuance to be determined, no not for the publike worſhip: But leave it all uncertainly to the Churches determinations. The Hiſtorian, he ſeems to approve moſt of thoſe Churches that have it only in the forenoone. The Author of Sunday no Sabbath, ſpeakes ſome what, only of two houres in the whole. Others alſo keepe aloofe from any clear expreſſion of themſelves about this ſufficiency for the Continuance; which yet is the Principall controverſie of all the diſpute; and for the ſake of which all the other diſputes are ſtarted by the Antiſabbatarians, as we have formerly noted, and which we deſire much may be remembred. 3. Becauſe alſo, though ſome of them ſeeme now and then, as if they would gratifie us with a little proportion alſo of Continuance for private Duties, and ſo improving of the publike by meditating and conferring of thoſe things they have been publikely converſant in, afterward for their benefit; Yet this is ſo ſeldome, and ſo faintly and fearfully (leaſt they ſhould endanger their whole Cauſe, with being too liberall in their grants, as in very deed they doe for all that, if they would but hold to them, as we hope to ſhew them in due Time;) and the thing is of ſuch importance, that we muſt be faine to truſt to our owne Proofes and Arguments for every thing; laying as ſtrong foundations as we can, all the way we goe; and particularly in this matter of a ſufficient Time neceſſarily to be determined: which is one of the maine corner Stones, upon which the weight of our whole Fabricke muſt reſt and be ſetled. But part hereof we have already ſaid in the foregoing Chapter about a generall Neceſſity of determination for Religion, particularly the profitableneſſe of ſuch a determination: Unto which now we adde what more properly inferres the neceſſity of it.XL. The qualifications of the Concluſive determination.

And here, that we may be the better underſtood, and may proceed more convincingly; we will firſt ſtate our Aſſertion, and ſet downe the qualifications and conditions which this Concluſive determination p. 178of both the Continuance and Frequency of Time joyntly muſt have; (as we ſuppoſe) and ſo the Nature of this chiefe Time neceſſary and ſufficient for all men ordinarily; and then we ſhall labour to prove it both generally, and particularly according to thoſe conditions expreſt. 1. Then we ſay, It muſt be of ſo large Continuance; as to afford Time, not only for publike Worſhip, but alſo for family Worſhip, and ſolitary Worſhip too; and ſo the determination muſt not only allow liberty to the willing ſo to imploy the whole Continuance, in all the varieties of theſe, and all the while in one or other of them (always excepting, as before, Neceſſary Reſervations, wherein yet God and the ſoule are ſtill to have as great a ſhare as may be, namely at meals and the like) But alſo neceſſitate every one ſo to doe; which is the primary end of a determination or command about Time, ſpecially ſtrict and Concluſive, as hath been ſhewed.

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

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

4. That the whole proportion, and the diſtribution of it, betweene p. 179the Continuance and Frequency, be ſo largely and wiſely determined, as that it may be certainly ſufficient (namely for the chiefe Time) ordinarily for all men; and that in three regards. 1. of Gods acceptation, that he is pleaſed with ſuch a proportion and ſuch a diſtribution of it, and would not have more (ordinarily of all men) for the generall proportion, nor that otherwiſe diſtributed. 2. Of the ſoules benefit withall, in neceſſary knowledge, and for ſpirituall affection, to the attainment of Salvation. 3. Of a conſciences ſecurity, which may be apt to doubt, either whether the proportion be ſufficient in regard either of Gods acceptation, or the ſoules Good; or whether it be ſufficiently and rightly diſtributed betweene the Continuance and Frequency, ſo as to ſatisfie thoſe ends of it.

5. It muſt ever be remembred that this is but a Concluſive determination, and not Excluſive; and ſo though this be the chiefe Time (and ſufficient as ſuch a Time) yet not the only Time determined; by God, who by the Law of Nature (and inſinuation alſo of the word) hath beſides determined the Frequency of twice a Day, at leaſt, (of the working Dayes) both for domeſticke Worſhip, and ſolitary Worſhip; and by His providence doth ſtill now and then determine to this or that Nation, or Church, or Family, or Perſon, a Day of Faſting and Humiliation or Thanksgiving extraordinarily; and beſides allowes them liberty to determine to themſelves (and theirs) ſome other Times, as alſo to imploy ſome voluntarily, ſo farre forth as may, and will ſtand with their worldly neceſſary callings, and that they doe not impoſe or obſerve them as equally neceſſary with thoſe of Gods owne determination. We ſay then the ſufficiency of this Time we now diſpute of, is not abſolute, but for ſuch a kind of Time, for the chiefe Time, or which fully includes the whole Nature of it, for the neceſſary and ordinarily ſufficient chiefe ſolemne Time of Worſhip for all men. All other Time being either 1. Leſſe neceſſary, as all Times, meerly of mans appointment, or 2. Leſſe ordinary, as the extraordinary Dayes of humiliation, or thanksgiving, which Gods providence may ſometime determine: or 3. Leſſe ſolemne, as the Daily Frequencies determined by the Law of Nature, which have no determination of any Continuance expreſſe with them; and 4. Finally all alſo together, are leſſe chiefe and ſufficient; becauſe this is to have the chiefe ſtrength both of Continuance and Frequencie joyntly, to ſuch a ſufficiency, p. 180as is before expreſt. Which we deſire may be remembred; as well to diſtinguiſh this Time, from all other Times: as alſo that to ſpare unneceſſary repetitions we may be allowed to call this Time, the neceſſary and ſufficient Time; or the ordinary ſufficient Time; or barely the ſufficient Time, or the chiefe Time of Worſhip; and may not be miſtaken in theſe expreſſions; but underſtood, as we have here delivered our ſelves.

XLI. The neceſſitie of ſuch a determinati… proved.Now for the proofe generally, of the neceſſity of the determination of ſuch a chiefe Time for Religion, we propound this one maine and Generall Argument: [That without which Religion cannot certainly ſtand among all men, is neceſſary to be determined for all men: But without ſuch a chiefe Time determined for ſolemne Worſhip, Religion cannot certainly ſtand among all men. Ergo, Such a chiefe Time for ſolemne Worſhip is neceſſary to be determined for all men.]

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

The Minor, before we offer to prove it, we crave leave to explain and cleare two expreſsions in it. One is the Word (certainely;) The other the phraſe (Among all Men.) 1. By the Word Certainly, we mean according to the certainty of ordinary means and helpes; Among which we affirme ſuch a determination of ſuch a ſufficient Time to be; not denying but extraordinarily, and by a ſingular grace and bleſsing of God, a man may attaine to Salvation, though he never obſerved or never heard of ſuch a Time determined. God can plant Religion, how and in whom He pleaſes, and preſerve it without ordinary meanes if He ſee good: But we can ſee no certainty ordinarily, how mankind ſhould preſerve Religion in their ſoules, without ſuch a determination of Time for it, and a ſutable obſervation of it, with as much care and conſcience, as other ordinances p. 181and meanes, and helpes of Religion. 2. By the phraſe, Among all men, we meane, that the greateſt part of mankind cannot maintaine Religion in their ſoules, without ſuch a determination of a ſufficient Time for it; ſuch namely, as have a conſtant and full imployment in a worldly calling, whether inferiors (ſpecially) or even ſuperiours and Governours of families, or of Townes, or Countries and Commonwealths: Religion cannot (Certainly, that is, Ordinarily) ſtand among them, who are farre the greateſt part of minkind, without a ſufficient Time determined and conſcionably obſerved. Though we grant, that among ſome of mankind, who have no great buſineſſe in worldly imployments, but have leiſure much, even every Day, ordinarily, to beſtow divers houres upon Religion, Gods Worſhip and their ſoules good, and to Frequent the publike Worſhip where ever it is neer them: Such might perhaps keepe up Religion in their conſciences, though they were not under (or did not know themſelves to be under) any ſuch determination of a ſufficient Time neceſſary to be obſerved for Religion. As alſo more ſpecially, thoſe whoſe callings, and particular imployments are properly within the ſphere of Religion, as Divines and Miniſters of the Word of God, may much more eaſily be Religious in their owne Perſons, by their dayly and continuall imployment in the ſtudy, Meditation, Writing, and Speaking of Matters of Religion, even though they ſhould have no ſufficient Time ſolemne determined to them with others (that they knew of and did owne,) but only the Times of the Publike exerciſes of their Miniſtery, which we ſay, and ſhall prove anon, is greatly unſufficient for the generall of mankind.

And this very thing we are perſwaded hath been an occaſion,XIII. A profitable digreſſion about a daily Sabbath. whereby, at leaſt in part, ſundry Divines, even of prime note, in the Reformed Churches abroad, who have ſpoken and written (ſeemingly at leaſt) over-injuriouſly againſt the fourth Commandement, injoining perpetually one whole Day of ſeven to be imployed meerly for Religion; have been deceived in the point of the Neceſſity of the Perpetuity of the Commandement in that ſenſe; and have ſpoken ſo much of making every Day a Sabbath, and ſo keeping a continuall Sabbath: becauſe themſelves did ſo very much, by the advantage, and even neceſſity of their Callings, being ſpirituall, and in the road of Religion, and their minds withall full of zeale and religious p. 182affections. And thus we are the more inclined to believe, becauſe the very ſame Divines, when they think of other men, ſpeak very fairly toward the Perpetuity of a ſeventh day Sabbath, as neceſſary for all men: As may be ſeen, among others, by that one place of him, who is eſteemed the chiefeſt of the Diſputers againſt it, of Mr. Calvin, we meane, in his Commentary upon Geneſis 2.3. who thus ſpeakes:Benedictio iſta nihil aliu… …eſt, quam ſolemnis conſecratio, qua ſibi Deus ſtudia & occupationes hominum aſſerit die ſeptimo. Eſt quidem legitima hac totiua vitae meditatio, in qua ſe quotidic exerceant, immenſam Dei bonitatem, juſtitiam, virtutem, ſapientiam in hoc magnifico coeli terraeque theatro conſiderare: verum ſi fortominus ſedulo quam par eſſet ad cam intenti eſſent homines ad ſupplendum quod aſſiduae meditationi deerat, ſeptimu… quiſque dies peculiariter delectus eſt. Primum ergo quievit Deus: deinde benedixit hanc quietem, in ſoeculis omnibus inter homines ſancta ſoret; vel ſeptimum quemque diem quieti dicerit, ut ſuum exemplum perpetua eſſet regula.— Denique ſacra eſt iſta vocatio, quae homines mundi impedimentis eripit, ut totos Dei cultui addicant— Praetereaſciend… eſt, non … tantum vel atatis vel populi, ſed totias humani generis commune eſſe hoc exercition.— Quies ſpirituiſis eſt carnis mortificatio, ne ampliusſibi vivant filli Dei, aut propriae voluntati indulgeant. Quod eam Sabbathum figuravit, temporale fuiſſe dico. Quod autem ab initio mandatum fuit hominibus, niſe exerceant in Dei cultu, me…ito ad mundi finem uſ que durare oportet. Calv. in Gen. 2.Gen 2 [That Bleſſing is nothing but a ſolemn Conſecration, whereby God challenges to Himſelfe the cares and imployments of Man.] And afterward, [To ſupply the defects of Daily Meditation, every ſeventh Day was peculiarly choſen: Firſt, GOD reſted, and then He bleſſed this reſt, that it might be holy among Men, in all ages: He dedicated every ſeventh Day to reſt, that His example might be a perpetuall rule.] And again, [This Vocation is ſacred, which takes men off from Worldly impediments, to give themſelves wholly to GOD.] And yet further, [VVe muſt know, that this is the common exerciſe, not of one Age or People only, but of all Mankinde.] And finally, after he had mentioned another end afterward added to the Sabbath under the Law to the Jews, namely typicall of Chriſt; he remarkably concludes with theſe words: [That the Sabbath did figure that, (ſc. our Mortification) it was temporary: But that it was given to Men from the beginning, that they ſhould exerciſe themſelves in the VVorſhip of GOD, worthily it ought to endure to the VVorlds end.] Thus he. Than which (and ſo the whole of the matter in that place) nothing can be ſpoken more judiciouſly, or more Orthodoxly. But other where, he, and others, (forgetting, we believe, the neceſſary Worldly buſineſſes of other men) ſeem to ſpeak, as it beſides a time for Publike Worſhip, there were no other Sabbath p. 183now, but a continuall every-dayes Sabbath; It being (as we ſaid) very much ſo with themſelves; and ſo they not finding a ſpeciall need of a ſeventh Day wholly to be a Sabbath, in regard of themſelves, ſpake more unwarily of the Commandement, than, we are perſwaded, they would now have done, if they had lived in our Time, and ſeen their own, and other people, undone by prophanations of it. (VVhichWhich hath made alſo divers Divines of thoſe Parts, to ſpeak more fully for the fourth Commandement of late, then formerly; as we ſhall note hereafter.) But this by the way, and in a kind of digreſſion, not unuſefull, we hope. And ſo having cleared our meaning in the Minor of our Argument, we come to prove it, Namely, [That without a Chiefe Time determined ſufficiently for Solemn Worſhip, Religion cannot certainly ſtand among all men.] Thus we further argue:

[If without a ſufficient Time determined, both for Continuance, XLIII. The Minor confirmed.and Frequencie jointly, no ſufficient Time will be generally obſerved among Mankind, for Religion: Then, without ſuch a Time determined, Religion cannot certainly ſtand among all Mankind. But without ſuch a ſufficient Time determined, no ſufficient Time will be generally obſerved. Ergo, Without ſuch a ſufficient Time determined, Religion cannot certainly ſtand among all Mankind.] The Conſequence of this Argument may be undeniably made good, by the conſideration, that without a ſufficient Time obſerved for Religion, Men who are borne void of the knowledge of God, and unapt enough to learne it, will never attaine a ſufficiencie of knowledge for the honouring of God in their hearts and lives, and ſaving their own ſouls: Nor is it imaginable, that they can poſſibly come to ſuch knowledge, either by the Continuance of one whole Day once in their lives, (of which we diſputed before) or by the addition of a few Minutes, twice, or thrice, or four times every Day, by ſnatches and ſudden fits. Mans nature is too froward, too much corrupted, to learn the myſtery of heaven and ſalvation ſo by the by; as experience ſuperabundantly proclaimes, even where there is a great deale more Time then ſo allotted to it, and obſerved for it. Alſo, 2. without ſuch a ſufficient Time obſerved for Religion, The great duty of love to God, which is the fundamentall affection, and even the ſumme of all Piety, can never, in an ordinary courſe, be attained, or preſerved, or exerciſed and expreſt. Men are as averſe from Gods love, as ignorant in the p. 184knowledge of Him: And even though they have a knowledge of the Doctrine of God, (as many have, not only competently, but even eminently, by having been trained up to it, and having ſpent much time upon it, from their youth up) yet they may be Atheiſts in regard of affection, and wholly devoid of all love to God. And there is no ordinary meanes to work their hearts to ſuch a holy love, but by their being buſied a convenient ſpace of Time, and that frequently, in the ſervices of God, hearing of Him, and meditating of Him, and the like; whereby they may come to be convinced of the reality and certainty of thoſe divine truths which they have learned to know, and ſee a neceſſity of loving and imbracing them, and God in them, above all. Acquaintance breeds love, between thoſe that were ſtrangers: So doth acquaintance with God, by the obſervation of ſufficient convenient times of attendance upon His Ordinances. Alſo, if in any, ſome beginning of love and affection be bred, there is no preſerving of it from decay, but by frequent and conveniently continued intercourſes and converſes in holy duties. Any man, that diſuſes theſe, or curtals the Times of them, will, and doth find in himſelfe, (if he conſider himſelfe at all) a ſenſible coldneſſe, and a ſtrangeneſſe grow upon him, to the utter endangering of all the love of God in his ſoule, which in the mean time the World in generall, and particular Creatures, which have encroached upon his Times, have ſtollen alſo away even all the love from God; which can never be regained, unleſſe by renewing (even with enlargement oftentimes) the former Continuances and Frequencies of Times obſerved for Religion and Devotion. Withall there is not any ſo kindly or proper an expreſſion or exerciſe of love to God any other way, as this of obſerving convenient Times of Continuance and Frequencie in ſpirituall converſes with Him. Love, where there is not a violent detention from the object, or party loved, admits not a forbearance of attendance long, neither can it content it ſelfe with ſudden ſnatches; a word or two, and away; a ſecret whiſper, and no more: But though it is glad of theſe occaſionally, and, as it were, by way of overplus to ſolemn converſes; yet cannot be ſatiſfied upon thoſe termes; but muſt, and will obſerve juſt Continuances, and thoſe frequently, ſo as to make up a convenient ſufficiencie of Times; and where this is not, there is no generall and ordinary way for men to exerciſe and expreſſe any love to God: But the love, and p. 185all the main exerciſe and expreſſions of it, will goe away after the World, pleaſures, friends, honours, riches, as they that wallow up all the Time, in a manner. And upon this, the VVorld is ſo univerſally and perpetually a reall Comment, that it is needleſſe to diſcourſe further of it. The Conſequence then of our Argument is ſufficiently ſetled, That without a ſufficient Time obſerved, Religion cannot certainly ſtand among all men.

The Antecedent, XLIV. The Antecedent confirmed.That [without a ſufficient Time generally determined for all men, no ſufficient Time will be generally obſerved by all men] may alſo be certainly evinced from the diſcourſe in the former Chapter of the Neceſſity of ſome Determination of Time for Religion, ſpecially in reference to mens generall unwillingneſſe to be converſant in duties of Religion; and the many interruptions of worldly buſineſſes, ſeeming continually neceſſary, one day, and houre, and time after another, ſo as to leave no room at all for any conſiderable ſolemn worſhip of God (by men of full worldly imployments) unleſſe there be an antecedent Determination of Time, neceſſitating them to lay aſide ſuch worldly buſineſſes, to attend on God. And without this, not ſo much as an houre in a twelve-monethmonth, would many a man, even many thouſands of men, neither be willing to attend upon God and his worſhip; nor even find leiſure, through one buſineſſe or other ſtill following in the neck of another: And therefore much leſſe would they elſe obſerve any tolerably ſufficient Time for Continuance and Frequencie, without ſome Determination of it to them before-hand. Witneſſe many mens totall and perpetuall neglect of all Times of Devotion, which they are not fully convinced, that either God, or ſuch Superiors among men, whom they dare not diſobey in the particular, have infallibly determined unto them, and injoyned them to obſerve. Children, ſervants, parents, maſters, men, women, young, old, great and ſmall, manifeſt this more then enough, to them that have but any will to take notice of it. We conclude then our generall proofe of the Neceſſity of a ſufficient Time to be determined for Religion, [That it is no leſſe neceſſary for the generall of mankinde, in an ordinary courſe, then Religion it ſelfe.] And that, as without Religion, (we mean, Religious performances of holy duties firſt; and then, from the ſtrength of them, a Religious Converſation in all matters) no honouring of God, nor no ſalvation for men: So without the obſervation of ſufficient Times p. 186for Continuance and Frequencie in duties of Solemne Worſhip, no Religion: and without the Determination of ſuch ſufficient Times, no Obſervation of them generally by all men. And therefore ſuch Determination of them is unavoidably neceſſary for the generall of Mankind. Now for the particulars.

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

p. 187[1. If Religion cannot certainly ſtand among all men, without a convenient ſpace of Continuance frequently obſerved in publique VVorſhip: then a ſufficient Time muſt neceſſarily be determined for all men, wherein they both may and muſt exerciſe themſelves in publique VVorſhip. But Religion cannot certainly ſtand among all men without a convenient ſpace of Continuance frequently obſerved in Publique Worſhip. Ergo, A ſufficient Time muſt neceſſarily be determined for all men, wherein they both may, and muſt exerciſe themſelves in Publique Worſhip.] For the clearing of this argument: By the words, Certainly, and among all men, we underſtand as before, Ordinarily, according to Gods uſuall working in all ſorts: and not as things may be by his extraordinary grace to ſome that can have no help from any publique ordinances, nor as ſome extraordinary perſons may ſhift without them. Alſo by Publique VVorſhip, we underſtand, not that which is preſented onelyonly in a publique place, as in Churches, where there is publique and free liberty to ſerve God, without feare or danger of perſecution: But ſuch Worſhip as is tendred by an Aſſembly of Chriſtians of diverſe families, wherein ſome Miniſter or Miniſters of God are imployed between God and His People, to diſpenſe to them His Word and Sacraments, and preſent to Him their Prayers and Praiſes: in whatſoever place this be, in a Church, a private houſe, a field, a wood, a cave, a ſhip, or the like: So that the terme of Publique, relates to the perſons, and not to the place, in this argument. The Conſequence of which, is, we ſuppoſe, ſufficiently confirmed before in the generall argument, in the neceſſity of uſing all ordained and poſſible meanes of advancing and preſerving Religion among all men; and the neceſſity of ſuch a Determination of ſuch Times, as are neceſſary to be obſerved; by reaſon of mens unwillingneſſe, and interruptions.

The Antecndent may certainly be evinced, by Gods frequent and earneſt charges to His Miniſters to preach His VVord, and be inſtant in ſeaſon and out of ſeaſon: and to His people, to aſſemble themſelves together, not forſaking the practice of it, (as the manner of ſome was) and to be ſwift to heare, and not to deſpiſe Prophecying; telling them, that Faith is begotten (ordinarily) not without hearing, and that of a Preacher ſent of God, for ſuch publike ſervice; and that they are bleſt, that wait at the gates of VViſdoms p. 188houſe, and at the poſts of her doores, and the like. All which ſhew, that it concernes the Honour of God, in ſuch a ſort to have His people aſſemble themſelves to worſhip Him, particularly by hearing of His VVord preached to them; and accordingly by Prayer:, and adminiſtration of the Sacraments. Neither is God ſufficiently honoured by ſuch perſons, as having opportunity of joyning in His Worſhip in this ſort publikely with others, reſtraine themſelves conſtantly within their own families, upon what pretence ſoever. But the neceſſity of this is yet more cleare, from the conſideration of the good of mens ſoules, which doe extremely ſtand in need of it. In the moſt families all the world over, the abilities of private Chriſtians (even of governours of families) are not ſuch, as will ordinarily ſuffice to build up themſelves and their families in the faith and feare of God, without the help of a conſtant publike Miniſtery. And by reaſon of their manifold worldly imployments and buſineſſes, they have not leiſure to apply themſelves much and often to ſtudy the Scriptures, and matters of Religion and Conſcience, no not for themſelves ſufficiently, and much leſſe for others; and ſo cannot but be ignorant of many things, and miſtake and miſ-underſtand many others even of ſpeciall importance for Gods honour, and their own and others ſalvation; which againe calls for as neceſſary, their attendance upon a Publike Miniſtery, whoſe gifts and ſtudies are diſtilled for their benefit, and whoſe Sermons cleare truths, and urge practice of duties, and avoidance of ſins; and preſent comforts to them, with much more evidence and ſtrength of Divine reaſon, then they could of themſelves have lighted upon, or by any private helpe uſually have attained unto. And this hath been ſo univerſally acknowledged by all Chriſtians, in all Ages and Countries, that where there hath been any number of them neer one another, they have had their Church-Aſſemblies, or Publike VVorſhip, though forced to be in private houſes, and even in fields, and woods, and caves; and to obſerve the times in the nights, or in the morning before day, to avoid the rage of Perſecutours, as much as might be: and yet chuſing rather to hazard the expoſing their bodies and bodily ſubſtance to their fury, if they were ſurprized, (as ſometimes they were) then to neglect ſuch a joint ſerving of God, and hazard their ſoules for want of ſuch publike ordinances and meanes of Grace. Adde hereunto the contrary p. 189experience in our Kingdome and Nation; that where any, (as too many in divers places) whether poore or rich, ſervants or others, upon any conſiderations whatſoever, doe uſually neglect the publike aſſemblies, and ſo come to no Church, nor publike Ordinances ordinarily, they are either groſſely ignorant, or profane, or both: in a word, at the beſt, but civill Atheiſts, devoid of any true ſenſe of Religion, or regard of God, or their ſoules. And ſo we ſuppoſe the firſt branch concerning Publike Worſhip, is ſufficiently confirmed, That the ordinary ſolemne Time for all men muſt extend to that, and determine a convenient Continuance for that: But not for that alone, but for domeſtique and family-worſhip alſo;

Which is our ſecond branch, now to be confirmed,XLVI. 2 To Familie Worſhip. That the ſufficient Time muſt be of ſo large Continuance, as to extend alſo to that, and require men that live in Families where they have others to joyne with them in the VVorſhip, to tender ſuch conjoyned VVorſhip, (beſides the Publike) in their ſeverall Families reſpectively.

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

[If Religion cannot certainly ſtand among all men, without a convenient ſpace of Continuance frequently obſerved for Family Worſhip, over and above the Publike Worſhip, Then the chiefe Solemne Time of Worſhip is not ſufficiently determined for all men, unleſſe the Continuance of it, be ſo largely extented, as to require Family Worſhip over and above the publike. But Religion cannot certainly ſtand among all men, without a convenient ſpace of Continuance frequently obſerved for Family Worſhip, over above the Publike. Ergo, The chiefe Solemne Time of Worſhip, is not ſufficiently determined for all men, unleſſe the Continuance be ſo largely extended as to require Family Worſhip, over and above the Publike.] The Conſequence of this Argument is partly confirmed before; There needs only this to be added for the clearing of the Neceſſity of the Determination of ſuch Time, to the obſervation of it: That otherwiſe, 1. Men and Women of other Families, would interrupt thoſe that were willing to tender ſuch Family Worſhip, oftentimes by viſits of reſpect and complement, and by coming to diſcourſe with them about worldly buſineſſes, bargaines, newes, or any thing; and they ſhould not be able to avoyd their importunities many times: only a tie of a determinate p. 190Time upon all ſorts, may and will ſuffice to keepe or ſend away ſuch unneceſſary interruptours of Religious Services. 2. Covetous or Prophane Governours would elſe never looke after their Families at all, but let them worke or play, yea make them Worke, after the Publike Worſhip ended; Who yet may be awed to the contrary (as much as to any other Duty) by a certaine and cleare determination of Time to be imployed in Family Worſhip, as well as Publike. 3. Prophane Servants and inferiours will not be brought into order, to joyne in Family Duties, unleſſe they conceive the Time determined to them for it, at leaſt, by their Superiours. That Family Worſhip then may be obſerved, there muſt be Sufficient Time determined for it.

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

2. The need that all ſtand in to have their minds prepared, and put into frame for the Publike VVorſhip, calls for the ſame alſo. If men come rawly and rudely from worldly thoughts and buſineſſes, into the Church and to the Publike Worſhip, they will be in a great deale of danger to take Gods Name in vaine in it, ſpecially p. 191at the beginning, and to loſe a remarkable part of the benefit of it, by the unpreparedneſſe of their minds; ſpecially ſuch as are of leſſe knowledge and leſſe affection towards godlineſſe. And this cannot in reaſon be prevented any way ſo ſurely, as by ſome Family Duties preparing every one for the Publike, and taking them off from worldlineſſe and ſecular cogitations, and poſſeſſing them with an awe of the Duties they are going to performe more publikely.

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

4. Finally, the need that moſt have to labour with their Families to put more knowledge in them, then they have particular helpe for in the Publike Services of the Day: I meane the need of continuall catechiſing of them, (even beyond what is publikely done to thoſe of their Family) makes up yet further the neceſſity of having and obſerving ſufficient Times for Family Duties of Worſhip, beſides the publike, how long (or how well) ſoever continued.

And all this, is ſo confirmed by the unhappy experience of thoſe Families, where this is not regarded, not obſerved, that conſideration of it is more neceſſary, then a prolixe diſcourſe upon it. He that lookes adviſedly upon ſuch Families, ſhall ſee them come dropping in, one after another, late to the Publike Worſhip; and when they are there, ſleepe oftentimes, even in the morning, or otherwiſe behave themſelves ſo rudely, as a man may be aſſured, they neither honour God, nor benefit their Soules by ſuch ſervices; And after, even though they ſeemed to be attentive and obſervant, they p. 192have learned little or nothing at all; oftentimes have forgotten the very Texts, and the Chapters or Pſalmes that were read, and can tell nothing at all of what they might have learned; and if they could remember ſomewhat for the preſent, yet it is for want of whetting (as the originall word is Deut. 6. in the charge given to Govenours of Families toward their children, and ſo ſervants) for want of giving or taking account of it, for want of repetition and conference, all is loſt, or moſt of it, and ſpecially all affection is dulled and abated, which had a little edge perhaps by the Publike Ordinances: And this moſt of all, through the diverſions of their minds as ſoone as the Publike Ordinances are ended, to ſports and play, or to worldly worke and buſineſſe; which muſt needs ſucceed, with the moſt, if they be not determined to Family Duties afterward. In a word, looke upon ſuch Families, where the Lords Day is not obſerved by them within doores, in ſuch divine exerciſes of devotions before, and ſpecially after, the Publike Worſhip; and there will be found in the moſt very little ſence of Religion, of conſcience toward God, or their owne Soules. So that we conclude this branch alſo, [That in as much as Religion cannot certainly ſtand among all men without Family VVorſhip, the chiefe ſolemne ſufficient Time, muſt extend among all men to Family VVorſhip over and above the publike, affording ſpace for it, and requiring that it be ſo imployed.] But this is not all yet.

XLVII. 3. To ſolitary worſhip.The third branch muſt be added, which concernes Solitary Worſhip, over and above both the other: The ſufficient Time we ſay, muſt extend to that alſo, beſides the conjoyned worſhip, publique, domeſticall. To confirme this, our former argument will once more ſtand in ſtead, in this ſort.

[If Religion cannot certainly ſtand among all man, without a convenient ſpace of Continuance frequently obſerved for Solitary Worſhip by a mans ſelf alone, over and above conjoyned Worſhip with others, then the chiefe ſolemne Time of Worſhip muſt neceſſarily be determined ſo largely for the Continuance, as that it may extend to Solitary Worſhip, beſides conjoyned Worſhip. But Religion cannot certainly ſtand among all men, without a convenient ſpace of Continuance frequently obſerved for Solitary Worſhip by a mans ſelf alone, over and above conjoyned Worſhip with others. Ergo, The chiefe Solemne Time of Worſhip muſt neceſſarily be determined p. 193ſo largely for the continuance, as that it may extend to Solitary Worſhip, beſides conjoyned.] The Conſequence of this argument, hath ſtrength afforded it from the former confirmations of like Conſequences. Yet may it admit this further deſcant, upon the neceſſity of the Times being determined, that it may be infallibly obſerved: Namely, that here there is need of the moſt peremptory determination of all other: as well, 1. to prevent all unneceſſary interruptions, which yet, without this, every man is exceedingly lyable unto, and that from all ſorts of perſons, Superiours, Inferiours, Equals, within doores, and from abroad: they are liable to offer many interruptions and interpoſe many hindrances, with their hands and even with their tongues, unleſſe both be charmed by a ſufficient determination: and every man and woman is liable to admit ſuch interruptions, unneceſſarily from others, unleſſe they be themſelves forbidden by the tye of ſuch a Determination lying upon them, which even they may be able to pleade againſt the over-preſſing importunity of ſuch Interruptors. 2. Alſo to ſecure the performance of ſuch neceſſary Solitary Worſhip, againſt the generall unwillingneſſe that is in mens hearts againſt it of all other duties. And this nothing can poſsibly ſecure, but a peremptory Determination, awing the conſcience, becauſe of the ſecrecy of the duty, which no man is or can be witneſſe to conſtantly, nor take ſteadily an account of; there muſt be therefore neceſſarily, a ſtrict Determination of Time for ſuch Solitary VVorſhip; or elſe infallibly there will be none ſuch conſtantly obſerved by the generallity of men.

The Antecedent, That there is a neceſſity of a frequent obſervation of a convenient Continuance for ſolitary VVorſhip, is proved not only from what was ſaid of its being Morall-Naturall, Chap. 6. but by what was even now argued to evince the neceſſity of obſerving Family VVorſhip applyed to this; As 1. That experience ſhewes, moſt men, ſpecially of the inferiour ſort, ſervants and children, and the poore that are faine to worke hard for their livings; and even ſuperiours, if men of trade and well cuſtomed, or otherwiſe if perſons of buſineſſe, All ſuch have but little leiſure on the working Dayes for any ſolemne ſolitary Worſhip. And upon that pretence, we doubt not, but divers Readers have been already grieved, that we have ſeemed a while agoe to urge them to at leaſt, p. 194twice every Day, (though Daniel was a man of buſineſſe enough, and yet he kept himſelfe conſtantly to his three times a Day, and ſo did David too, Pſal. 55.) Therefore there is unqueſtionably the more neede, that the chiefe ſolemne Time, ſhould ſufficiently determine a juſt ſpace for this ſolitary Worſhip (beſides conjoyned▪ ) to ſupply ſomewhat thoſe defects and take away all excuſe of want of leiſure, from every one. Thus Calvin in the place before cited [To ſupply the defects of daily meditation,Calvin in Gen. 2.Gen 2 every Seventh Day was peculiarly choſen of God.] 2. A ſolitary preparation is needfull, both for the Family Worſhip, and for the Publike Worſhip; and without this, neither are like to be reverently performed, or improved. A mans owne mind, is the only commander of it ſelfe, and if it neglect it ſelfe by it ſelfe, others conjoyned helpes will worke little upon it. 3. But ſpecially after the Publike, or Family Worſhip, or both (and ſo betweene whiles, if there be ſpace betweene,) The improvement of the other, mainly, if not wholly, depends upon the ſolitary Worſhip a man (or woman) preſents alone; in recalling, and working upon their owne ſoules, what they have been converſant in with others; by ſolitary Meditations and Prayers. No tongue or hand of another can reach their heart to apply home the neceſſary truths. Neither is it any time ſo ſufficiently done with others ſpeaking, or even with ones owne ſpeaking from God, or to God in conjoyned prayers (although ſo, often, a good beginning is made) but ſtill there wants a further application to more inward and particular caſes, and more matters, a further preaching over (repeating over) to ones owne heart the Doctrines of Faith and Practiſe, and a further praying them over, out of ones owne inmoſt and ſecret thoughts powred forth before God. I adde, the more fully any one is affected by the Publike (or other conjoyned) Ordinances, the more they are (and will be) deſirous to carry thoſe thoughts alone into the preſence of God, and beg of Him to write and imprint them yet more firmely upon their hearts. So farre is the Publike Worſhip from diſcharging a man from ſolitary Worſhip, that we dare be bold to ſay (and appeale to all experienced conſciences for the truth of it) that [That man, or woman, never throughly profited by that VVord read or preached, or other Ordinance of God in Publike, (or in a Family) which they did not care to thinke of by themſelves alone, with the p. 195firſt free leiſure they could have] neither is there a better ſigne of a true profiting by the Ordinances of God, and the Worſhip of Him tendred with others, then the riveting the ſtrength of them into the heart by ſolitary prayers and meditations, without delay.

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

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

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

7. Finally, becauſe thoſe conjoyned devotions are not certainly poſſible to all men, a great part of their lives; and may many p. 196wayes be hindred from time to time; Therefore the ſufficient chiefe Time doth firſt and originally reſpect the ſolitary worſhip, from which no man can be at any time hindred, being awake, and not in extremity of ſickneſſe or paine, which almoſt takes away all ſpirits and ſenſes, unleſſe by particular preſſing neceſſities (which are the reſervations often mentioned before) and which are many times ſhort; and divers of them admit a great deale of freedome to renew ſuch ſolitary worſhip, as tending a ſick body, or a child, at home: And but ſecondarily takes in family-worſhip, as far as it is poſſible, (and it is poſſible to many, to whom publike conjoyned worſhip is not poſſible) and then in the third place, publike worſhip alſo, as far as it is likewiſe poſſible. And ſo all the three together are included (and to be included) within the extent of the Continuance of this chiefe ſolemne Time neceſſarily and ordinarily ſufficient for all men. And ſo we hope we have ſufficiently and fully aſſerted the firſt Qualification and Condition formerly laid down concerning the Determination of this chiefe ſolemne Time we have in hand.

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

XLVIII. The ſecond QualificationWe proceed now to the ſecond Condition or Qualification, that we have delivered about this neceſſary ſufficient chiefe Time to be determined for all men: and that is, [That the proportion in the whole, of Continuance and Frequencie joyned, is to be no longer, then is certainly neceſſary for Gods honour, and the good of ſoules, and compatible with the neceſſary worldly callings of every one of mankinde:] that ſo it may be undoubtedly called, the Neceſſary Time for all men: (admitting ſtill, even within it, Reſervations for preſent Neceſsities interrupting) and that no ſober Conſcience, (however unwilling otherwiſe to ſpend ſuch a proportion of Time p. 197conſtantly in Religion, or to allow it to others) can reaſonably deny it to be neceſſary for Religion, or challenge it as injurious to neceſſary worldly affaires.

In this Point we ſhall not have our Adverſaries gainſaying us earneſtly, though ſome of them have ſpoken ſometimes,1. Confeſſed. as though the greater part of all our Times were to be given to God in duties of Solemn and Religious worſhip. Witneſſe one, whole words our margent refers to. VVhat he meant by it, we cannot,Primt. part. 2. c. 7. S. 4. There ſhould be more juſtice to beſtow more daies upon God, yea all, &c. N. B. for our parts, tell. But we mean to aſſert no ſuch thing abſolutely, as the ſtate of man is in this world; but the contrary, by reaſon of Gods indulgence of ſixe Dayes, that is, the greateſt part of them ordinarily, with reſervations for ſome Solitary and Family-Worſhip, at leaſt twice a Day, as we argued before, (and reaſon good, if God allow reſervation for ſome worldly matters, conſtantly, out of His one Day, as for meat, and ſleep, and for extraordinary occaſions alſo; that there ſhould be reſervations for Religion, and His Honour, and the Good of Souls, in the ſix working Dayes, both ordinarily, and extraordinarily.) But now we are but in the way to prove that Indulgence of ſix Dayes for worldly matters, and Determination of one in ſeven for Religion: we ſay then, that the whole proportion (within the revolution of a VVeek of ſeven Dayes, or any other number of Dayes) is not to be ſo large, but by juſt proofe it may be demonſtrated, that ſo large a proportion (and no leſſe) is certainly neceſſary for all men.

And the proofe of this, in a word, is this,2. Proved. that hereby mens conſciences will be awed with the Determination, as altogether uncontrolable, and their mouths will be ſtopped, that for ſhame, (if they have any ſhame in them) they will not dare to ſay, that the commandement is a heavy yoke, or a burden really grievous, who ever be the Determiner immediately, God or men, ſuperiours, or ones own vow; And this, if any thing, will help mainly to ſecure the obſervation of it, by all, and among all; who elſe would be perpetually quarrelling and grumbling againſt it. And ſo what ever became of the Publique Worſhip, to which they might perhaps be ordinarily awed by the Magiſtrate, and the Family-Worſhip alſo, where the Governour were ſtrict: Yet to be ſure they would never be tyed to the performance of Solitary Worſhip; but reject it, as an unreaſonable and intolerable impoſition, and ſo much too of p. 198either or both the other, as they durſt for feare of men, Superiours and Neighbours. We know, that how little ſo ever be required, by the moſt undeniable Authority of God Himſelf, yet every one of mankind will not regard it: but this is yet greatly different, to reject a commandement out of meere prophaneſſe (as they do, any of the reſt, and for which their conſciences give them many nip now, and will gnaw upon them eternally, if they repent not,) and to reject it, as an unſufferable burden, which the Commandments of God now under the New Teſtament cannot juſtly be ſaid to be. And ſo, what ever Time is pleaded for, as Gods Commandement now, we grant and aſſert, that the proportion of it, as we ſaid, muſt appeare to be undeniable neceſſary. And accordingly, though in another place we ſhall more fully argue it, yet here we propound again to the Readers Conſcience, this Queſtion, [VVhether out of the proportion of ſeven dayes, which containe 168. Houres, the waking Time of one day, which is ordinarily with moſt men, but fourteen or ſixteen houres, (or ſuppoſe it eighten or twenty, or even the whole twenty four) is too large a proportion for the chiefe ſolemne Time for all men, to attend the worſhip of God, and the good eternall of their own ſoules and others? And whether ſuch a proportion, at leaſt, is not neceſſary for all men, to imploy, and alſo compatible certainly with any worldly buſineſſes?] We do not now argue, how it ſhould be diſtributed between the Continuance and Frequency, (whether all the Continuance to be in one day, or two, or more; or every day to ſhare alike) that we have already done Chap. 8. and ſhewed the whole proportion to be beſt all on one day; But we ſay, [Whether leſſe then ſuch a proportion in the whole, can be ſufficient for Gods Honour and the ſoules ſalvation, or this can be juſtly excepted againſt as unneceſſary and injurious?] If ſober Conſciences put but this queſtion home to their own ſoules; perhaps they will yeeld us the whole cauſe, and diſpute no further, though they have heretofore. But we go on to a third qualification or condition of our ſufficient Time to be determined for all men; that is:

XLIX. The third qualification proved.3. That the diſtribution of the whole proportion between the Continuance and Frequencie, be ſo wiſely ordered, as there be no unſufferable prejudice to mens worldly buſineſſes by too ſhort Continuance, and too great Frequencie; and that even the unwilling p. 199may be forced to yeeld to the wiſdom (together with the authority) of the determiner in it, and the willing be able to pleade for themſelves and theirs alſo againſt all diſputers and gainſayers, that it is neceſſary to obſerve this diſtribution, without variation or alteration.

The neceſſity of this condition may appeare partly by what was ſaid of the foregoing qualification, to acquit this chiefe ſolemne Time from all aſperſion of intolerable burden; which would lye upon it among many, and even all, if it could not be ſhewed not to be prejudiciall beyond ſufferance to mens worldly occaſions by over great Frequencie, as well as by too great a proportion in the whole: otherwiſe they who conceived themſelves ſo grieved by it, would make bold to reject it as no commandement of God; neither could they be blamed, unleſſe there were ſufficient ground to convict them of the wiſdom of ſuch diſtribution. And then it had been as good, that no Determination had been made at all; or rather better: For if none at all had been made, a more equall one might now be made; Whereas a Determination ſuppoſed to our hands, doth greatly bind our hands from alteration, even to the better. But perhaps this condition needed not have been put in neither, in reference to any danger, that our Antiſabbatarians will offend in, in being ſo injurious to mans worldly occaſions; (toward which they are over favourable and partiall) at leaſt thoſe of Forraigne Churches. But for our own, if they do really intend to charge upon mens conſciences all the Church Holy-dayes, (beſides the Lords dayes) according to the ſtrictneſſe of the Canons of the yeare 1603. and the practiſe of Eccleſiaſticall Courts, as oft as any complaints came in that kind, they would indeed be too injurious to mens worldly occaſions: and accordingly the people every where (ſpecially in the country) do without any ſcruple reject them, for the moſt part; Even let the Miniſter do what he can, to keep them up in credit, by Prayers, Preaching, and the like; yet they will goe to Faires and Markets, and to Cart often, and doe any work, within doores ſpecially, and not ſo much as come to Church to the publike worſhip, unleſſe they be both altogether at leiſure, and have ſome willingneſſe beſides to it. Therefore becauſe we diſpute of a chiefe Time neceſſary to be obſerved, being determined, VVe muſt put in this, that the Revolutions be p. 200not too frequent and too many, ſo as to bring a remarkeable prejudice and burden upon mens worldly buſineſſes, which would make it certaine not to be obſerved, and ſo render it altogether vaine. As alſo, we inſert the mention of this condition, to ſhew how equally we deſire to carry our ſelves in this controverſie, and that we are ſenſible, as well as others, that mens worldly neceſſary buſineſſes muſt not be incroacht upon, no more then they may incroach upon the buſineſſes of Religion; which is indeed a main end of the determination we are now arguing about, [To ſet the limits wiſely and equally for the ordinary chiefe ſolemne Time for all men, leaving enough for worldly matters, and yet withall determining enough for Religion.] And to this our next qualification, under the terme of ſufficiency, (as the two foregoing ones under the terme of neceſſity) ſpeakes.

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

1. Of Gods acceptation.Firſt, we ſay, It muſt be ſufficient, (both for the whole of the proportion, and for the wiſe diſtribution of it, betweene the Continuance and Frequency) in regard of Gods acceptation, He requiring of all men, generally, and ordinarily, no greater proportion in the whole, not no other diſtribution of that proportion, then ſuch a determination expreſſes and concludes: But is graciouſly pleaſed, with ſo much, ſo often, and accepts it, as a right and orderly ſervice of Him, if accordingly obſerved and preſented. Unleſſe it reaches to this, To what purpoſe is all, or any thing? What end or uſe of any determination or obſervation of Time at all? God hath no need of us, our ſervices, our Time, or any thing; Yet He requires all this, that we preſent ſoules and bodies to Him, and p. 201this and that ſolemne ſervice, and obſerve ſufficient Times; It muſt then be meant of ſuch ſufficiency, as He will accept, whoſe all Time is, and whoſe we are, and all things. To give Him then determinately, (or determine for His ſolemne Worſhip,) leſſe or otherwiſe then is acceptable to Him, is as good (or as bad) as to give Him nothing at all, to determine no Time at all for His ſervice. We need ſay no more of this: this being the ultimate and ſupreme end of all religious ſervices, and ſo of all determinations for Religion, to pleaſe God, and doe that which is acceptable to Him.

2. But we muſt adde,2. The ſouls benefit. that the ſufficiency of this chief ſolemne Time, muſt extend to the benefit of mens ſoules. For as much as God is ſo gracious toward mankind, and ſo much intends their good in all the ſervices and Duties He calls them unto; that He accepts of no ſervices as ſufficient towards Him, which are not in their nature and degree alſo ſufficient to mens ſoules, their ſalvation, by the attainment of neceſſary knowledge, and anſwerable ſpirituall affections. If then the Time determined, for the chiefe ſolemne Time for Religion, be not fairely ſufficient, in the nature of the ordinary chiefe Time, for the getting and preſerving of knowledge of Religion in all men, and the working and maintaining of all godly affections in them; by the advantage of a juſt proportion in the whole allotted to it, and a wiſe diſtribution of the Continuance ſpecially ſo, as there may be, upon every revolution, a reaſonable ſpace to obtaine and confirme knowledge, and to enkindle and augment affections toward God and His Commandement: If this be not ſufficiently ordered, the Time cannot be counted ſufficient. And here againe it muſt be remembred,N. B. of how ſtupide and ignorant, and weake, and froward ſpirits the generality of mankind are; and ſo need the more Time to learne and be perſwaded unto any thing that concernes, even their owne ſpirituall and eternall good: As alſo how little Time they can generally redeeme on the working Dayes, from their worldly buſineſſes to looke effectually after their ſoules, either in point of knowledge, or of affection; and ſo again they need the longer Continuance, in a conveniently frequent revolution, to make ſomewhat of it, when that chief ſolemne Time comes about; that it may be to them a true ſpirituall market Day, wherein they furniſh themſelves with the maine of their ſpirituall proviſion for their ſoules, till that day comes about againe: that p. 202they may not ſtarve, nor pine, and languiſh for want of ſufficient proviſion. The ſoules benefit then being the ſecondary end of all religious ſervices, and determinations, (and perpetually concurrent with the former of Gods acceptation, He doth accept, when the ſoule is truly and ſufficiently benefited, and not otherwiſe,) The ſufficiency of this chiefe ſolemne Time for Religion, muſt of neceſſity be in regard of the ſoules being thereby ſufficiently provided for.

3. To ſecuring of mens conſciences.3. But the third thing is not to be neglected in the deſciphering of the ſufficiency of this chiefe Time: Namely, [That it muſt be ſufficient, (both in the whole of the proportion, and in the wiſe diſtribution of it) to ſecure and ſatisfie conſciences, that may be apt to doubt of either, in reference to Gods acceptation, or the good of ſoules, their owne, or others.] We doe not ſay or imagine, that it is poſſible to ſatisfie all the ſcruples, that every conſcience (that is weake) may have about the ſufficiencie of this Time, through the weakneſſe of their judgement, and ſtrength of their affection to Religion: But that the determination ought to be ſo well grounded, upon religious reaſons, for the ſufficiencie of it, both in regard of Gods acceptation and mens ſalvation, as that there may be a ſufficient bottome to ſettle conſciences upon, and a juſt foundation of arguments to batter downe any ſcruples, and ſatisfie any doubts about it: there being a certaine Rule whereby ſuch Time may be rightly judged ſufficient, as the ordinary chiefe Time, for ſuch purpoſes. And without this be, we ſay, the Time ought not to be counted ſufficient. For we muſt not goe blindfold in expectation of Gods acceptation, or our ſoules ſpirituall and eternall benefit: To ſay, peradventure God will be contented with ſuch a proportion, in the whole, and with ſuch a diſtribution of it for Continuance and Frequency; and it may be poſſible, that thus much, ſo and ſo ordered, may be ſufficient for mens ſoules: This is a very unſufficient determination, ſo to grope, as in the darke, and ſo to goe by wild gueſſes, and put to a venture and hazard the moſt important and neceſſary things in the world, Gods acceptation of us, and our ſoules good, which goe in ſeparably together. Nay, we ſay further, that ſuch an uncertainly grounded determination, which a ſober conſcience cannot find firme footing to reſt upon, for its ſufficiency; its not fufficient, neither in regard of Gods acceptation, nor of mens ſalvation. We are not allowed to put either p. 203of thoſe upon doubts, and perhaps, and probabilities. Neither hath God been ſo wanting to His people, to whom He vouchſafes His Word, as that they ſhould be left without all ſufficient ground whereon to ſtabliſh their conſciences in point of His acceptation, and their owne ſalvation; and ſo it muſt, and may be found in this matter of the determination of the chiefe ſolemne Time ſufficiently,Rom. 12.1.2. Ephe. 5.10. 2. Pet. 1.10.Rom 12:1Rom 12:2Eph 5:102 Pet 1:10 (thoſe generall ſentences of preſenting our bodies an acceptable Sacrifice; and proving what is acceptable unto the Lord, and what is that good, and perfect, and acceptable will of God; and of giving all diligence to make our calling ſure, and many ſuch like, muſt needs ſuppoſe Rules in Scripture to ſatisfie in theſe things) accordingly then to the grounds of Gods Word, ſufficiently to ſecure and ſatisfie conſciences, (whom grounds of Gods Word will ſatisfie) muſt this determination be, that we are all this while talking of, of the chiefe ordinary ſolemne Time for Religion. And without this, it is not, not is not to be thought ſufficient.

The 5. and laſt Qualification,LI. The laſt qualification. or Condition of this chiefe Time muſt not be forgotten, though a few words may ſuffice for it. [That it is but the chiefe Time, not the only Time, (and the determination Concluſive, not Excluſive,) and ſo the ſufficiency, not abſolute, but reſpective, together with the other Times determined by God ordinarily for all, (as the daily Times forenoted) and the extraordinary Times which His providence (according to generall Rules in His Word) determines to particular perſons, or numbers of men, occaſionally.] All theſe together make up the full ſufficiency; which is not made up, but by all theſe. But yet the chiefe Time (rightly determined upon juſt grounds, as we ſhall ſee in the next Chapter) may, and doth deſerve the name, of the ordinary ſufficient Time, namely, We ſay, ſufficient, in its kind, Illuſtrated.for the chiefe Time. And of its ſufficiency, it is to be noted further. 1. That hereby there is no need of the Continuance to be determined to all men, for their daily Frequencies morning and evening alone, or in Families: But God is content to leave that to their ſeverall affections, (according to more generall Rules) and to their occaſions alſo: Becauſe there is ſo ſolemne a Continuance determined for them upon the chiefe Dayes. 2. Againe hereby there is alſo no need of any particular Rules for determining extraordinary Times, to this or that particular perſon, or buſineſſe, occaſionally. Only p. 204for the ſolemne ſervice of Faſting and Humiliation, there is both ſpeciall examples ſeeming at leaſt to determine the ſeaſon for them, as at the ordination of Miniſters, and in inſtant dangers, as alſo for the Continuance, not to be leſſe then a whole Day. But for other extraordinary occaſions, there is leſſe direction, and more left, as before, to mens particular affections, and conveniencies, and ſafely enough; becauſe of the ſtrict determination of the Continuance, and Frequency of the ordinary chiefe ſolemne Time; which keepes all right and ſtraight in a ſpeciall manner, (and directs to right affections for particular occaſions,) if carefully and conſcionably obſerved. 3. To which we may in the laſt place adde (in a word now, for haply we may be neceſſitated to ſay a little more of it hereafter:) The ſufficiency of the Continuance of the ordinary chiefe Time, being rightly and wiſely determined and ſetled; there is no need of an univerſall, or peremptory determination of this Continuance diſtributively, betweene the Solitary Worſhip, the Family Worſhip, and the Publike Worſhip: that is, there is no need, [That all men ſhould be bound, to ſuch an exact or ſtrict Continuance, in each of theſe ſingle.] But ſo the whole Continuance be ſhared betweene all three, and the Publike be not ſo ſhort, as to afford no remarkable ſpace for an affecting, prayer, and preaching, and the like, and ſo no remarkable benefit to be gotten by it; nor ſo long as to tyre out the ſpirits, and diſappoint thoſe that dwell farre off, of conveniency of returne to their family, and ſolitary, devotions, (beſides the regard of bodily neceſſities) It can hardly be blamed, though ſome be longer, and ſome ſhorter in publike, and ſo in the reſt. For as much as God ſtill hath (and ſo alſo every ones ſoule hath) the full Continuance determined, and allotted; which conſcionably obſerved in the varieties of thoſe Duties, may be, and will be ordinarily ſufficient for their conſciences, and ſoules good, and ſo acceptable to God; though ſometimes more of the Time be ſpent in publike, and ſometimes more in private.

And ſo at laſt we have done with the proofe of the neceſſity of ſuch a chiefe ſolemne Time to be determined, for the neceſſary and ordinarily ſufficient Time for all men. It remaines that now in the laſt place we come to argue, [By whom this determination muſt be, or may be made?] But for that, the next Chapter is purpoſely reſerved; this having been already drawne out to a more then p. 205ordinary length, through the neceſſary dependance of ſo many matters contained in it.

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

p. 206LIII. 1. It is neceſſary that ſome Day be determined.For the firſt of theſe, It may eaſily be made good, even by this one Conſideration; That making the inſtance in any one number, as ſuppoſe one Day in ten be determined; it thence inevitably followes, that the very neglect of determining another particular Day, makes the Determination fall upon the laſt of the ten: For when all the other nine are ſlipped over, and none of them determined, the laſt of the ten unavoidably muſt be obſerved, the firſt revolution; and withall remaines for ever after determined; unleſſe a new Day be afterward determined by as ſufficient authority, as was in the determiner of the number; and then alſo, without an alteration of the determination of the number, the new determination can only be placed upon one particular Day, namely the firſt of the ten. And ſo if it be done by ſufficient authority, it may be done without any violation or alteration of the determination of the number at all; For the ſtrength of the determination of the number lies in theſe things. 1. That there ſhould be but one Day for Religion, to nine for worldly buſineſſe: and againe, but nine for worldly buſineſſe, to one for Religion, (and neither more nor leſſe either way, ordinarily.) 2. That thoſe nine Dayes, being the number of working Dayes, ſhould come all together; and the Day for Religion not come between them; for then ſometimes there would be leſſe then nine together, and ſometimes more. Now this is obſerved plainly and undeniably in both reſpects, in the inſtanced change from the tenth Day, to the firſt Day. For in thoſe two Revolutions of twice ten Dayes, there are but two Dayes for Religion, the laſt of the firſt ten, and the firſt of the latter ten: and there is twice nine Dayes for worldly buſineſſe; and in each Revolution, either number of nine worldly Dayes are entirely all together, and the Dayes for Religion come not in to break the number, as they would doe, if the ſecond Day were determined; for then there would be one Day for work only, and the next for Religion, and ſo not nine work-dayes together: and again, if the ninth Day were determined, then there would have been in that Revolution but eight Dayes together for work, and a ninth (not a tenth,Objection. according to the determination formerly ſetled for the number) obſerved for Religion. If any ſay, that this would be how ever but for once, and that were no great matter, ſpecially if Religion loſe nothing by it, as by bringing the Day ſooner, it would p. 207not: We anſwer, It is true, if the authority be ſufficient,Anſwer. to change the number, the matter is not of importance: But if the authority, that would change the order of the particular Day from the tenth to the ninth, or ſo, (and ever after keep a tenth from that) yet hath not alſo an authority ſufficient to change the number; that one alteration would make them guilty of tranſgreſſion of a Morall Commandement of God, namely in the point of the number, which even once muſt not be done by men, under any pretence whatſoever. To apply this now in a word to our buſineſſe in hand, as God unqueſtionably determined for the Jewes, (and we ſay, for the old world) the laſt of the ſeven; ſo upon the ſuppoſition of one Day in ſeven, perpetually determined, as we ſay, in the fourth Commandement: And ſuppoſing alſo that the Church had power, after Chriſts reſurrection and aſcention, to change that Day to another Day of the ſeven; Yet by this argumentation, they will be found to be determined to the firſt Day of the Week, and to no other, (whenſoever they ſhould make the change) for elſe, doe what they can, they would the firſt time break the number, which without ſpeciall allowance they might not doe without ſinne. And ſo in concluſion it will come to this paſſe, that it muſt be acknowledged to be Gods own determination, even by vertue of the number remaining perpetually determined in the fourth Commandement: And ſo in that ſenſe (ſuppoſing the old ſeventh Day abrogated) we may both truly and properly ſay, The firſt Day of the Week (the Lords day) is determined to us, and muſt be obſerved by us, even by vertue of the fourth Commandement: N. B.which is a thing moſt worthy of a ſpeciall note, and may perhaps afford a more ſatisfying reaſon, why there is no expreſſe inſtitution mentioned of the firſt Day of the Week in the New Teſtament, then uſually hath been thought; Namely, becauſe the vertue of the fourth Commandement doth of it ſelfe fall upon that Day, ſuppoſing the former voyd. And no other Day could have been choſen by the Church, (even in the ſilence of God) without violation, for once, of the fourth Commandement, in the number. For though God, we doubt not, might have altered it to any other Day, and even have wholly altered the number, and taken one of ſix, or five, or one only of eight, or ten, at His pleaſure, whoſe all Times are, (as we have often ſaid, and deſire often to remember:) yet He perpetuating p. 208the number, no man, or number of men in the Church could by humane authority determine any other Day for order; but the firſt, in ſtead of the laſt, muſt ſucceed; beſides the high reaſon for that Day, from Chriſts reſurrection, and reſting from the work of our Redemption: of which hereafter in due place. Enough of our firſt Propoſition.

LIV. 2. The ſame Day is neceſſary to them that live together.The ſecond is, [There is a neceſſity of the ſame particular Day, and particular beginning of the Day, to all within reach one of another, to prevent mutuall hindrances, and ſecure mutuall helpes in publike, and in families.] Without this there would be nothing but confuſion, and God would not be rightly ſerved, jointly, nor certainly by each one ſolitarily. But ſtill one or other would be interrupting and diſappointing thoſe that were neer them. A man finds this very often in Family-Worſhip, on the Week-Dayes, and in Solitary Worſhip alſo, that neighbours, friends, ſtrangers, have come and put him much by; One while delayed his devotions, another while forced him to abridge them, and ſometimes even to omit them altogether for that time, through their importunities and buſineſſes. And the like experience a man meets with much more, if he uſe to ſet apart a Day any thing often, (whether for himſelfe alone ſolitarily, or with his family) he ſhall be divers times interrupted and hindred, & forced to break off, do he what he can, ſometimes. All which makes it neceſſary to have the beginning of the Day, and ſo the ending of it, and in a word, the whole particular Day, to be the ſame to all that are within the poſſibilitie of helping or hindring one another in Religion, and the ſervices of God, publike, domeſtick, or ſolitary. And this may ſerve rationally to anſwer a difficulty,A difficulty diſſolved. ſuppoſed to be inſuperable, and oppoſed by the Hiſtorian, expreſly to overthrow the Lords day; namely, What is to be done by ſuch, who travelling Eaſt or Weſt to ſuch Degrees, come to find, that they have loſt, or gained a Day in their computation, and ſo to queſtion what Day they ſhould obſerve; and accordingly, what beginning of the Day, becauſe the Climates vary ſo much, that when it is morning in one, it is noon in another, and night in another, and ſo proportionably, as they travell. The anſwer may be plainly and briefly this: [That ſuch as travell by Sea, are to obſerve the Day, and the beginning, as they did when they ſet forth, (that is, as neere as they can, in the morning, as the p. 209morning falls out to them:) But if they come to Land, and find, that thoſe to whom they come, are (by the great variation of the Climates through which they are paſſed) a Day before them, or a Day after them, they are to obſerve it as thoſe doe to whom they come: that ſo all may mutually help, and none hinder one another.] only by the reaſon of the former Propoſition, it ſeems fair to affirm that it is neceſſary for them, if they find the Country to which they come, a Day after them, that they obſerve their own Day firſt, and then the next Day, with thoſe of that Country; and ſo God nor their ſoules ſhall be no loſers, neither yet their worldly occaſions; Gods providence having made the change to them for that once, but without prejudice to any thing for which the Number and Day was appointed. And here is indeed no inconvenience, nor any thing to bogle at, by ſuch as count Gods ſervice, and the good of their ſoules, and participation of His Ordinances orderly with others, matters of more conſequence then the nicety of Aſtronomicall obſervations of minutes, and houres, and Climates, and the like. God certainly is not the author of confuſion, neither would have his ſervants in the ſame Country be divided in their Solemne Times, by the occaſion of a long journey that ſome of them have taken, (though for once it may be with ſome, as thoſe in a journey at the ſeaſon of the Paſſeover, were to keep it that yeere, the monethmonth after; but not ſo the next yeere, but with their brethren) And much leſſe may it be imagined, that God ſets ſo light by His Solemne Times, as that ſuch a nicety as this occaſionall accident (or any other variation of Climates, and long time of Light or the like) ſhould diſanull His Commandement about it. Which as often as we read urged in any of our Adverſaries books, (as moſt of our Engliſh Antiſabbatarians make maine matter about the long time of Light in ſome Countries, as an unanſwerable Argument againſt the Morality of the fourth Commandement for one Day in ſeven) We confeſſe, we ſtand amazed at their preſumption, ſo to trifle with God and Religion, and make, as it were, nothing of His ſervice, and of ſolemne Times for it. But of this more in another place.LV. 3. It is moſt conſonant to Nature, to begin the day in the morning.

We proceed to the third Propoſition about the beginning of the particular Day; and that is, [It ſeemes moſt conſonant to the Law and Light of Nature, and Scripture reaſon, that (unleſſe God otherwiſe p. 210determine it himſelfe) the beginning of the Day ſhould be in the morning, that is, after midnight, rather then the evening before.] We put in that Parentheſis, (unleſſe God otherwiſe determine it himſelfe) As well that we may never, neither by way of conſequence, nor ſo much as in appearance, diſpute againſt any appointment of God: acknowledging everlaſtingly, that all His determinations, (what ever we may ſurmiſe or argue) are wiſeſt and beſt, ſo long, and ſo much, as He will have them ſtand: As alſo for that it is commonly taken for an undoubted and undeniable truth, [That the old Jewiſh Sabbath did begin (and ſo end) at Evening.] Whether it did ſo certainly, or no, perhaps we ſhall conſider more particularly hereafter. But for the preſent, we cannot forbeare to ſay, that we are no way convinced that it ended in the Evening, (though we will not now neither diſpute that in point of fact.) But all we will doe for the preſent about it, is to ſhew our grounds, why (under favour of Gods not determining otherwiſe, as we ſaid) we conceive it moſt ſutable to Religious reaſon, that the chiefe ſolemne Time ſhould not end, till our waking Time ends, or till Midnight: and ſo conſequently, if it muſt be a whole Dayes continuance, (as we ſuppoſe it muſt) the beginning muſt be at Midnight,The reaſon of that aſſertion. and not the Evening before. Our reaſon is, That if we conſider the Evening before, or the Evening after, there will be perpetuall danger of incroachment either upon the Religious Time, or the Worldly Time, to the prejudice of one of them; but ſpecially of Religion in moſt men. 1. Conſider the Evening before, In winter time, it is Evening with us at five a clock, a good part of the Time, and at foure, for a week or two, or more. If now as ſoon as it growes dark, the Time for Religion begins; They muſt, to obſerve it aright, and have their minds in frame, lay aſide their worldly buſineſſes a while at leaſt before; and this will at leaſt ſeem to incroach too much upon their buſineſſes, and diſappoint Markets on the Day before, and Journies very much ſometimes: Or rather the hazard will be, that worldly things will ſtick to mens fingers, and buſineſſes in their minds, ſo long, that what with Supper time, and other Night-buſineſſes before they goe to bed, and many haſting to bed, under pretence perhaps of earlier riſing in the Morning, (though likely enough they mean nothing leſſe, nor do they riſe the earlier for it:) God and the ſoule would have very p. 211little, even of thoſe houres, after four or five a clock, (beſides what conſcientious men uſe to give Him every night) and ſo ſcarce worth the while of reckoning the Religious Time (or Day for it) to begin at Evening, ſpecially conſidering the great loſſe that would in all likelihood be by the ending of it at Even; which is the ſecond Conſideration. For ſuppoſing the Day ended at foure, or five, or ſixe a clock: either men would ſtill continue their Religious thoughts, as to cloſe fairly their waking Time with them; and this would be againe thought too much, becauſe the former Evening was challenged as Gods due, (whether He had it or not,) Or elſe, which would be infallibly with the moſt of men, they would inſtantly, when it grew darke, or at Sun-ſet, (which I take it was the Jewes Evening, ending thoſe Dayes that did end at Even, as the Day of Expiation, Lev. 23.23.) throw away all thoughts of Religion, and fall to worke, or buying and ſelling in ſhops, or to ſports and play: which cannot poſſibly but be prejudiciall to Religion, by weakning the good they had received before in the Day: and even making them loſe any godly affections they had gotten, by a cold dampe, deading any ſpirituall heat that might be put into them by the ordinances and ſervices of God, publike, or domeſtick, or ſolitary, by one, or all. Hereunto we may adde, that upon the knowledge of this ending at that houre, there would be before-hand matches made of meeting to make bargaines, to game and play, and perhaps to drink and carowſe, (the Day being now over) and then even before it were over, the minds of moſt worldly people would ſo run upon thoſe things, even while they were in the exerciſes of devotion, that they will make very little benefit by them; but they will, as it were, ſit upon thornes, in the publike Ordinances, and rather then faile, goe out in the midſt of them, if they miſdoubt or diſcerne that they are like to trench upon their worldly times. And for this we would but appeale even to ſober conſciences, when they ſometimes heare a Sermon on the Week-dayes, after which immediately they have worldly buſineſſes, (or even but a meeting of pleaſure) to attend upon; Whether thoſe things doe not much run in their heads, and make them ſit in paine and feare, and long that it were done; and even tempt them to goe out (unleſſe ſhame hold them) and leave it before the end, or ſpecially before the end of Prayer, Pſalme, and Bleſſing. p. 212And then it would be undoubtedly much worſe with ordinary people, as appeares but too manifeſtly by their goings out both morning and afternoon, as ſoon as they think the Sermon ſhould end, (the glaſſe being run) or that it is ended, and they haſten to their dinner, or to ſerve their cattell, or the like.

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

LVI. 4. The ſame day to all mankind, is conducibleAnd now we paſſe to our fourth and laſt Propoſition, about the particular Day to be determined for the chiefe ſolemne Time, namely, [That it ſeemes greatly conducible to the honour of God from all Mankinde, and to the generall communion of Saints all the world over, that the ſame particular day (of ſuch a number) ſhould be determined to all men of the ſame age (that is, from Adam to Chriſt, and the ſame from Chriſt to the worlds end) all the world over; to obſerve it according as the Day begins with them, (ſc. from Midnight) in the Countries where they are and live.]

1. To the honour of the one God.That this is ſo in reference to the Honour of God, may be ſhewed from Gods being One, and ſo the greater unitie and uniformitie there is in His Worſhip, among all His ſervants in all places of His Dominion, the greater is His Glory. Now all the whole earth is His Dominion, Neither is there any other Lord in the whole World that hath ſupreme authority over any of mankind, but p. 213Himſelfe alone. And therefore, as much as is poſſible for all His Subjects to joyne together in worſhipping of Him, it cannot be denied, but it is an advancement of His Honour. Now this cannot be in regard of Place; they are too many, and dwell too farre aſunder to joyne together in Place: but in Time they may, namely within the ſame 24 houres all the World over: how farre diſtant ſo ever they be one from another, and though Antipodes one to another; or how many ſo ever they be in number, yet they may at the ſame Time, on the ſame Day Naturall, be every one of them every where worſhipping God in the moſt ſolemne manner, publikely or privately, with others, (as they can have others to joyne with them in Place) or at leaſt ſolitarily and alone: And tender to Him not only the ſame proportions of Time for Continuance and Frequency, the ſame number of Dayes, one as well as another, every where, Namely, their waking Times (as was ſaid before) but alſo the ſame particular Day, according as the Day falls out with them. Then which of all things, that are any way belonging to the outward Worſhip of God, there is not any one thing, as we conceive, that can make His Worſhip more ſolemne and celebrious: Nor redound more to His Honour; ſtriking all men, that are yet but ſtrangers to Him, (and much more His profeſſed ſervants) with a marvellous awe of His ſervice, and that none ſhould dare to rob Him of His ſacred Time, which He ſo univerſally requires of all mankind, not only for Continuance and Frequencie, but alſo for the ſeaſon and order of the Day, and beginning of the Day.An objection prevented. And if any ſhall now object that this reaſon would enforce, (or inferre) the ſame particular Day from the Worlds beginning, to the Worlds end; and that there ſhould not be one particular Day, or beginning of the Day, from Adam to Chriſt; and another particular Day, or beginning of the Day, from Chriſt to the Day of judgment. To this we anſwer, Firſt, that we never did, nor never doe intend to diſpute againſt God; and therefore whatever we argue for this or that, we meane it never no otherwiſe then ſo farre forth as He hath not revealed His will and pleaſure to the contrary. And therefore for the particular Day under the old Teſtament (what ever may be ſaid of the beginning of the Day) it being clearly the will of God that it ſhould then be the laſt of the Seven; and now under the new Teſtament the firſt p. 214of the Seven, it is unqueſtionally the fitteſt for His Honour, and all things, that it ſhould ſo be, (beſides the particular reaſons for the change of the Day to be diſcourſed of fully in their proper Place hereafter.) But this being ſaid, we anſwer in the ſecond place, that Gods determining to all mankind, one and the ſelfe ſame Day, from Adam to Chriſt, (as ſome of our diſputers grant, and ſome of them deny, and which wee doubt not but to prove ſufficiently, partly in the next Chapter, and partly in a Chapter expreſſe for the antiquity of a Seventh Day Sabbath, and ſo of that Seventh Day from the Creation;) confirmes very fairely, that it is His pleaſure it ſhould be ſo under the new Teſtament alſo, neither can we conceive any reaſon, why it ſhould be otherwiſe, being as poſſible now to be obſerved every where, (when once it is made knowne to men by the preaching of the Goſpell) as it was of old for that Seventh Day; there being ſuch faire reaſon for it, in reference to Gods Honour, as we have ſaid.

…. To the Communion of Saints.The like may be ſaid alſo, of the Communion of Saints all the World over: which can no way be better, no way ſo well exerciſed externally, as by having not only the ſame number of Dayes determined to them for the chiefe Time of Worſhip, but the ſame particular Day (and beginning of the Day) as neer as is poſſible, by reaſon of the variety of the Climates. That as often as that particular Day comes about, every one of them where ever they are, or with whomſoever, doe either publikely in congregations, if it may be,It is certaine a day ordinary and frequent, is neceſſary for maintenance of the true Religion and godlineſſe, of union and Chriſtian ſocietie, among the fathfull, &c. prim. p. 251. ſee alſo, p. 59. C. G. Ironſ. p. 8. or if not that, then in families; or at leaſt in ſecret, each one in ſolitary devotions, ſend up their Prayers, and Praiſes, and Services together unto the Throne of Grace, remembring one another in thoſe Prayers, and Praiſes. There is no man will doubt or can queſtion, but if they all were ſo neer together, and voyces and eares were proportionable, that all could joyne together, in one Place, at one Time, it were to be done. That therefore which can be done, in the exerciſe of the Communion of Saints, ſeemes to be moſt requiſite to be done, Namely that they all have, and obſerve the ſame particular Day, even all the World over, for their ſolemne Time of Worſhip. And this the rather, becauſe this ſolemnity ſo determined and ſo obſerved, will be a moſt lively viſible repreſentation of that great foreign that Great Aſſembly of the Saints and Angels in Heaven, ſpoken of Heb. 12.22. As if for p. 215that Time or Day, the World were turned into Heaven; Or Heaven come downe into the World, As Saint Iohn ſayes, he ſaw the new Jeruſalem deſcending thence. It is true (as hath been more then once toucht before) all the World cannot beginne and end their ſolemne Worſhip, even if they ſhould count the Day to begin at one and the ſame inſtant as neer as they could, and ſo ſome at one houre, and ſome at another; yet none could tender their ſolemne Worſhip, but in their waking Times, which by the diverſity of the Meridians, muſt needs be divers one from another, according to the diſtances of Places. But yet they may be truly ſaid to obſerve the ſolemne Time, upon that ſame Day; ſome beginning a little before others; and ſo ſucceſſively one after another, to the end of the 24 houres of that Day, one or other would be ſtill imployed in the ſolemnity of Worſhip, according to the Dayes determination. And ſo an amends (as we may ſay) would be made for not beginning all at an inſtant, in that hereby, the Holy Time,N. B. ſhould be obſerved actually, and continued in actuall ſervices full 24 houres, and ſo no part of it wholly ſhrunke up by ſleepe or other interruptions. For ſtill in one part or other of the World, whole Countries would be in their waking Time, and ſo in the ſolemnity of their devotions. For demonſtration of this; ſuppoſe at ſuch a Place the Day begins an houre before at another (as it is really ſo, every Day, in point of light, and ſo of midnight, and noone, and evening, &c.) and this other Place ſees Day an houre before another; yet more Weſtward; and ſo of the reſt (as betweene Dover and the Weſt of Ireland, they ſay there is an houres difference,) Now by that Time the firſt Place hath begun, and gone on in ſolemn Worſhip an houre, the next begins and joyns with them, and ſo the next till it be gone round. So that by the twelft houre, halfe the World are in their ſolemne Worſhip, Publike, or Private, And then the other halfe takes the turne in their order, till the twentifourth houre. There cannot then, we ſay, be a better way to exerciſe the Communion of Saints upon earth: Nor is there upon earth imaginable a fuller reſemblance of the great and ſolemne Aſſembly which is conſtantly kept in Heaven. And let that be further noted in a Word, that the forementioned reſpects of Time, Continuance, Frequency, and Seaſon, are not in Heaven diſtinguiſhable. For they in Heaven, doe keepe a conſtant and everlaſting ſolemne Sabbatiſme (as it is p. 216cald Heb. 4.) whereas we poore ſnakes on earth, are forced to waite the returnes of ſolemne Times. The reaſon is, they above have no other worke to doe; but to ſerve and Worſhip God, they are ſpirits without bodies: we on earth have bodies to care for as well as ſoules; we have other callings commanded us, to attend on, as well as on Gods ſolemne Worſhip. But yet it is fit we ſhould as neer as we can, conforme to them above, which we ſay, is chiefely, by this joint obſervance of the ſame particular, Day and number, and length, all the World over for our chiefe ſolemne Times. Whereunto may be added for a concluſion, that otherwiſe, every ſover all dominion (as there are many, in Germany, and Italy, and other Countries, not ſubordinate to one Prince or State with their neighbours, but ſmall principalities and free States) might vary the particular Day, were it but to ſhew their liberty; and ſo ſuch as had occaſion to travell among them, would be very often, either forced to breake the number determined to all, or elſe keepe within doores upon their owne ſolemne Day, and ſo want the help of others, and be in danger to be interrupted by others. And ſo every where upon the borders of Countries this hazard might be. All which is prevented, (and only ſo) by having all, in all Countries, of the World, the ſame particular Day, and beginning of it, as we have ſaid. And ſo we have, at length, diſpatched the whole of what we judge conſiderable about the profit and neceſſity of ſolemne Time generally, and of the chiefe Time for Religion in ſpeciall Except by whom the determination of this chiefe Time is to be made, which now followes in the next Chapter.