The Christian Sabbath Vindicated, Part 1 · Chapter 10 (1 of 3)
CHAP. X.
The Determination of the chiefe Solemne Time of Worſhip for all men, neceſſary and ordinarily ſufficient for the chiefe Time; as alſo of the particular day for it: belongs not to men, but to God.
1. The queſtion explained.HItherto in the former Chapters, particularly about Time, we have been laying foundations of fortifications, where withall to defend the Perpetuity of the fourth Commandement for a ſeventh Day Sabbath, and the Divine inſtitution of the Lords Day, the firſt day of the weeke for the particular day: and to batter down the oppoſite Mounts of our adverſaries, both Sabbatarians and Antiſabbatarians. And as we have built upward, we have planted ſome Peeces, and diſcharged them againſt their workes in ſuch fort, as we are perſwaded the judicious Reader already diſcernes them to ſhake and totter. But now we are about to erect a Principall Tower, which if we can firmely and ſtrongly do: All men will ſee, that we have ſufficiently ſecured our ſelves and our cauſe from any fear of future aſſaults from the Antiſabbatarian party. And as for the Jewiſh Sabbatarians, we doubt not but we ſhall alſo quit our ſelves from them in the latter parts.
The matter we propound to be ſtrengthned, is the poſition, expreſt in the title of the Chapter [That the Determination of the chiefe Solemne Time for all men, neceſſary and ordinarily ſufficient for the chiefe Time; as alſo the particular day for it, belongs not to men but to God.] To ſtate this clearely, we muſt needs repeate a little of our foregoing diſcourſes, and adde a few words more for full underſtanding of it.
1. By the chiefe Solemne Time, 1. What is meant by chiefe ſolemne Time.we meane the Continuance and Frequency jointly, that is, ſo much at once, ſo often, and ſo often ſo much, Time, to be obſerved for Religion, Gods honour, and the ſoules good, in Solemne Worſhip: and that in a convenient large Proportion in the whole, and a convenient large Continuance, for the various kinds of worſhip, publike, domeſticke, and ſolitary, and a convement ſpace for ſerious performance of ſeverall duties in each kind; together with a convenient Frequency of Revolution of ſuch continuance: So as no other proportion of Time, is, or can be of Equall profit with this: All other being leſſe large for Continuance remarkably, or remarkably leſſe frequent; and ſo cannot attaine to that ſubſtantiall profitableneſſe to the generall of Religion, that there is in the chiefe Solemne Time we ſpeake of.
2. By the Determination of this chiefe ſolemne Time,2. What by determination. [Neceſſary for all men,] we meane, The appointing it ſo to all men by a law, as that thenceforth, all men that have this law given them, and their poſterity to the worlds end, are bound in conſcience to obſerve it, and cauſe as much as lyes in them, others alſo to obſerve it, as neceſſary to Religion, ſo as they ſin, that obſerve not the whole proportion, or that obſerve it not according to the diſtribution of the Determination; ſo much Continuance together in one day, and no leſſe, and that dayes Frequency ſo often returning, and no ſeldomer, then is expreſt in the Determination. Only ſtill admitting a reſervation (as we have oft touched before) for neceſſary worldly occaſions,3. What by ordinarily ſufficient ordinary or extraordinary.
3. By the Determination of this chiefe Solemne Time, [as ordinarily ſufficient for the chiefe Time,] we meane, that the Determination is onelyonly concluſive, that no greater proportion in the whole, nor longer Continuance ſo often, nor oftner ſo much, need ordinarily be determined or obſerved by all men for the chiefe Time of Worſhip: and not, that this is to be the only time to be obſerved, (which were to make it an excluſive Determination) or the only Time to be determined, for any of mankind, what occaſions ſo ever may be. But this is ſufficient, we ſay, for the chiefe Time, in reference 1. To Gods acceptation. 2. To the benefit of ſouls. 3. To ſober conſciences, 4. How it belongs not to men, but to God.ſecurity and ſatisfaction.
4. By the Determination not belonging to men, but to God, for this chiefe Time, (as alſo for the particular day of it,) we meane that all the authority that men have about it, is but declarative and obedientiall, not legiſlative or deciſive. Men have onelyonly to exerciſe their Wiſdomes to find out what Determination God hath made of it in his written word, and how much reaſon there is to acknowledge the wiſdome and graciouſneſſe of Gods Determinations in all the reſpects: And not to ſet their wits a work to find out of themſelves, or from any generall grounds of nature or Scripture, other Times, as neceſſary and ſufficient for this chiefe Time for all men, (or any other particular day,) which God hath not appointed. Again the Authority that any of mankind have, (even Princes and Magiſtrates, the Church Synods, and Councells,) is only to cauſe their inferiours (as much as in them lyes) to obſerve, together with themſelves, Gods determination of theſe Times, and not to take upon themſelves the Authority, of determining any other proportion, Continuance, or Frequency, for the neceſſary and ordinarily ſufficient chiefe ſolemne Time, then God hath Determined to their hands already in His holy Scripture. For to God, we ſay, this Determination, even now belongs, and ever did, ſince Time was: that is, God, who is undeniably and originally the ſoveraigne Lord of all men and times (of the times of all men) hath reſerved to himſelf, as a parcell of his prerogative royal, from the worlds beginning to the worlds end, the Determination of the chiefe ſolemne Time for all men, neceſſary and ordinarily ſufficient for the chiefe Time; and of the particular dayes for it. And accordingly, theſe are to be found in His writter word, namely an expreſſe Determination of the chiefe ſolemne Time for Contiunance and Frequency, and a ſufficient deſignation, of the particular dayes for it, in both ages of the Church.II. The queſtion confirmed.
The queſtion thus ſtated, we ſhall propound ſundry ſort of arguments to confirme our poſition, ſome againſt mens authority, whether taken ſeverally, or any number of men together; and ſome expreſly for Gods authority. Again, ſome concerning all the reſpects of Time together; others concerning the Continuance and Frequency joyntly, which make up the chiefe Time, and that both in reference to the neceſſity of ſo much, and ſo often, and to the ſufficiency of it, for the chiefe Time: others concerning either of thoſe reſpects in ſpeciall, the Continuance and the Frequency, and finally, ſome which refer ſpecially to the particular dayes.
And firſt we begin to oppugne Mens authority generally,III. It belongs not to men to determine it, the firſt argument, no ſuch authority is given them. and to ſhew that it belongs not to them to determine the chiefe ſolemne Time of Worſhip for all men. Thus we reaſon [That Authority which neither the law of nature grants unto men, nor the Scripture any where expreſſes, or gives the leaſt intimation of, is not to be reſted on, or beleeved, in a matter of ſuch importance in Religion, as the Determination of this chiefe ſolemne Time is. But neither the law of nature grants, nor the Scripture any where expreſſes, or gives the leaſt intimation of any ſuch authority granted unto men, to determine the chiefe ſolemne Time of Worſhip. Ergo, Such an authority is not to be reſted on or beleeved, in a matter of ſuch importance in Religion, as this Determination of the chiefe ſolemne Time is.]
The Major we may eaſily confirme; 1.Hiſt. Sab. part 2. pag. 20. From the words of one of themſelves in another caſe [Non credimus, quia non legimus.] But more from the nature of conſcience, which can have no other rule or ground in matters of importance, but either the law of nature, or the Scipture, which latter indeed alone is ſo complete a treaſury of all the will of God towards us, as what is not at leaſt inſinuated there, is in no wiſe to be admitted in any matter of importance in Religion, whether of beleefe or practiſe: For as much as it containes (at leaſt, we ſay, by way of inſinuation) all that the law or light of nature doth or can ſay toward Religion; and having expreſt many things more, which the light or law of nature is not able to diſcover or ſpeake to. And therefore a Conſcience dares lay no waight upon what the Scripture is wholly ſilent in, and much leſſe when the law of nature doth not pretend to ſpeake for it neither. Now that this Determination of the chiefe ſolemne Time of Worſhip for all men, is a matter of maineſt importance in Religion, we ſuppoſe we have abundantly ſhewed in the two former Chapters, beyond the deniall of any Conſcience; unto which we may breefly adde, that it is a thing of ſingular waight in reference both to ſuperiours, and inferiours; thoſe that may pretend, or offer to make this Determination, or neglect to make it: and thoſe again that obey, it being made by others, or obey it not. For on every hand there is ſin unavoydable, if we follow not the will of God revealed in nature, or in His Word. 1. If they take upon them to make this Determination, to whom God hath given no ſuch authority, they grievouſly ſin to uſurpe upon his Prerogative Royall, or to uſurpe authority not granted them. 2. If they neglect to make it, to whom God hath granted the Authority, they ſin alſo, in being wanting to ſo neceſſary a duty, and buſineſſe of Religion; or perhaps alſo to the rectifying the ſuperſtitious conceit of thoſe that think it determined by God, when it is not. 3. If thoſe that have Authority, make it too large in the whole proportion, in that they ſin, in being over burdenſome to men, and rendring the ſervice of God tedious and irkeſome, and making men to throw it off for the burdenſomneſſe of it, even beyond that proportion, which perhaps they would have been contented to have obſerved, if it had been more moderately appointed. 4. If they diſtribute the proportion too unequally, between the Continuance and Frequency, here again they ſin, in prejudicing either Religion, by too ſhort continuances, or too ſeldome revolution; or worldly buſineſſes over much, by too frequent revolutions ſpecially: which again will redound to the prejudice of Religion, as before. 5. If they make the proportion, too ſcanty in the whole, they ſin unqueſtionably, againſt Religion, Gods honour, and the ſoules good. 6. If they find a Determination made by others, wiſely, they ſin if they offer to alter it any way, that is, to the worſe. 7. If they find it unfitly made in any reſpect, they ſinne if they alter it not, for the better. And the reaſon is the like for thoſe that are to obey the Determination, they ſinne if they aſcribe Authority, and yeeld obedience to thoſe to whom God hath given none; and they ſinne on the other hand, if they deny Authority unto thoſe to whom God hath given it, or if they deny their obedience, ſpecially in a matter ſo neerely concerning Gods honour, and the good of their ſoules. (Beſides what is to be ſaid of the proportion, or diſtribution appearing equall, or notoriouſly unequall, of which anon.) So that in all this, there is nothing for the conſciences of all ſorts of men, that meddle, or meddle not with this Determination, obey it, or obey it not, to reſt upon: but a certaine Authority to be pleaded from the law of nature or Scripture for thoſe that offer to make it, or obey it. Or a certainty, that men have no ſuch Authority left them by God. And that our minor expreſſes, which we beleeve we ſhall ſufficiently confirme.
1. For the Law of Nature; we have already noted. 1.IV. Neither by the law of nature. That originally God is unqueſtionably the Soveraigne and abſolute Lord of all Time, and ſo that it primarily belongs to Him to determine the chiefe and neceſſary Times of His owne Worſhip. 2. That the Law and light of Nature doth not determine, nor cannot helpe men to determine Concluſively the Continuance and Frequency joyntly, and ſo not the chiefe ſolemne Time of Worſhip for all men. 3. And this is both confeſſed (and urged againſt the fourth Commandement, being Morall-Naturall for a Seventh Day Sabbath) by all our adverſaries that diſpute about theſe things. From all which it plainly followes, that the Law of Nature doth not, nor cannot grant unto men the authority of determining this chiefe Time of Worſhip neceſſary for all men: But rather denies it them: As being a thing againſt the light of Nature, that they ſhould have the authority of determining that which they have no light in Nature for the porportion of.
2. For the Scripture, there is as little for this authority there, V. Nor by the Scripture.as in Nature, for we challenge our adverſaries or any for them, to to produce the Booke, Chapter, or verſe, of the Bible, that gives any ſo much as an intimation, that God hath put off this authority to men, which was originally a part of His owne Prerogative Royall. Is it any where ſaid, in expreſſe Words, or to any ſuch effect, [That God, though He determined the Times of His Worſhip to His Church of old, yet He will not doe ſo to His Church now, under the New Teſtament. Or that He will not have any one of His Antient determinations to ſtand in force in any reſpect, But, though it be ſtill as neceſſary as ever to have ſolemne Times determined for Religion unto all men, ſpecially a chiefe Time, to be ordinarily ſufficient, yet He utterly refuſes to meddle any more in determining, or diſtributing the proportions of it, but leaves it wholly to men, they may and ſhall, and muſt determine it.] Is there we ſay, any the leaſt intimation, of Gods putting this authority out of His owne hands into mens, in the New Teſtament? Or any thing like it, of His not meddling with determining any Times to mankind, till He had brought Iſrael out of Egypt: But that Adam, notwithſtanding the contrary intimation (to ſay the leaſt of it now, which we ſhall particularly diſcuſſe hereafter) Gen. 2. was wholly left without any determination from God, for any ſolemne Times; and ſo all the Patriarkes, Noah, and Abraham, and the reſt, till Moſes his Time, and till the fall of Manna. Is it any where ſaid, or any reaſon of it to be gathered from Nature or Scripture, that theſe had the whole authority, of determining this neceſſary chiefe ſolemne Time for all men, or that any elſe had it of mankind. Some muſt have it, God ſtill, or men, We referre it then unto any conſcience to judge, whether it is fit to ſay or beleeve, without any Scripture, or Reaſon, that God, to whom it originally belonged, and whoſe Honour and Service it ſo mainly concerned, (beſides His care of mens ſoules) did put it over to men, we knew not to whom? nor why?
All that can be pretended, is, that ſome of our adverſaries ſay, that there is no mention of Adam or the Patriarkes, keeping the Seventh Day Sabbath. No more ſay we, is there of their keeping any ſufficient Time, any ſuch, chiefe Time, as is proved and confeſſed, to be neceſſary to be determined, and obſerved for Religion. We now argue not of the proportion, but who determined it, determined it was, being ſo neceſſary to Religion for all men. And it originally belonged to God. Let them then that liſt or dare, beleeve, without the Scripture, and againſt the light of Nature, that He put it over to men: We dare not. And this may ſuffice for our firſt, and generall Argument. For as for that which is alledged for the Churches Authority now under the New Teſtment. We ſhall come to conſider it in the proſecution of our ſecond Argument, which is this.
[If God have given to men this Authority to determine the chiefe ſolemne Time of Worſhip for all men, VI. 2. Argum. this Authority is given.neceſſary and ordinarily ſufficient for the chiefe Time: Then either He hath given it to every man ſingle, or to ſome ſpeciall men for all the reſt: But He hath not given this Authority to every man ſingle, nor to ſome ſpeciall men for all the reſt. Ergo, He hath not given this Authority to men at all.] The Conſequence of this Argument is moſt cleare, and cannot be denied. The Antecedent hath divers branches in ſight, and more that will appeare anon, we muſt conſider them ſeverally and diſtinctly.
1. For this Authority to be given to every man ſingle, 1. Neither to every man ſingle.to determine the chiefe ſolemne Time, neceſſary, and ordinarily ſufficient for Himſelfe, It will, we doubt not, ſound ſo unreaſonable in every eare at the firſt, that ſundry Readers will be ready to blame us, as waſting of Time unneceſſarily in the very mention of it, and much more in going about to diſprove it. Yet for all that, we cannot but take notice that ſome of our diſputers, though we verily beleeve they mean no ſuch thing, as to aſſert it, (but reſerve the Authority to the Church, the Governours of it, as they abundantly proclaime:) Yet ſometimes ſpeake very ſuſpiciouſly towards it. Thus ſpeakes one of them ["The equity of the reaſon (in the fourth Commandement) is, that if a man, Prim. part. 2. c. 7. Sect. 4.have many dayes for his owne worke, It is reaſonable He (marke it, He) conſecrate one among many for Gods ſervice.] And againe in another place [The Commandement obliges us alwayes, to appoint an ordinary Day for Gods ſervice.] And is not the Commandement in that ſence Morall to all men? Therefore it commands all men to appoint a Day, that is, every man for himſelfe: (of which more by and by.) Not much unlike another, [He ſinnes, C. D.that doth not ſeparate ſome Time for God.] And the great Schooleman, in the place formerly cited, ſeemes to ſpeake this language alſo [It is Morall (ſaith he) that man ſhould depute ſome Time of his life for the ſervice of God.] Which ſeemes to imply, that it belongs to every man ſingle. And if any man wonder, how ſuch learned men, ſhould let fall ſuch Exoticke ſentences (and ſo contrary even to their owne aſſertions, other where, of the Churches authority herein:) We deſire ſuch to take notice, that for any thing we can ſee, our Adverſaries own grounds doe neceſſitate them to ſpeak thus, and to beleeve ſo too, if they underſtand themſelves: Which that we may evince, and withall proſecute our Argument above, againſt them; we propound this Confirmation of our Antecedent generally.
VII. This is proved abſurd, by[If in reaſon it be neceſſary, that the authority being left to man to determine the chiefe Time of Worſhip, it ſhould be given to every man ſingle; and yet that be abſurd: then the authority is not left to every man ſingle, nor yet to ſome ſpeciall men for all the reſt. But it is neceſſary in reaſon, that the authority being left to man, it ſhould be to every man ſingle: yet that is abſurd, that it ſhould be ſo left. Ergo, The authority is not left to every man ſingle, nor yet to any ſpeciall number of men for all the reſt.] The Conſequence againe needs no proving. The Antecedent requires a double confirmation, as having two members: whereof the firſt is, [That it is neceſſary in reaſon, that the authority of determining the chiefe ſolemne Time being left to men, it ſhould be left to every one ſingle.] This may be cleared, by conſidering, that the obſervation of ſuch a Time being neceſſary to all men, at leaſt to be imployed in Solitary Worſhip, if they cannot have the opportunity of Domeſtick and Publike Worſhip alſo, as hath been proved before in the foregoing Chapter: This cannot certainly be obſerved by all men, unleſſe every one have power and authority in himſelfe ſingle, to determine it for himſelfe, in caſe others will not, or doe not. And it is undeniably certaine, that in many places in the world there are none to determine to others a ſufficient ſolemne Time for the worſhip of God; as in all Pagan Countries: In thoſe places therefore, either men muſt have authority to determine for themſelves ſufficient Time ſingle, or they ſhall have none determined to them: and ſo it ſhall be left to the will of other men, whether they ſhall attend upon God, and the care of their own ſoules, ſufficiently. Ob. If any would ſay, that ſuch may attend upon God, and the care of their own ſoules ſufficiently, without any antecedent determination of their own, or others. 1. This hath been already ſhewed to be falſe (for the generality of mankind) by their being liable to ſo many interruptions from worldly buſineſſes; particularly, being ſervants, and under the authority of others, and even from their want of ſteady wiſedome to allot, without an antecedent determination, ſufficient Times for Religion. 2. Beſides, that this perverts the ſtate of the Queſtion; for we are now ſuppoſing, a determination muſt be made, (the authority is left to ſome men, or elſe it is ſtill in Gods hands, and His determinations already made muſt ſtand, that is, ſome of them.) It muſt not then be anſwered, that any may ſufficiently obſerve Time for God, without a determination. It remaines therefore, that Time being to be obſerved, and determined that it may be obſerved, even a chief and ſufficient Time for Continuance and Frequencie both jointly, and that for all men; It muſt be left to all men ſeverally, if to men at all, that ſo (at leaſt in the neglect of others) God nor their ſoules may not want their ſufficient Times determined. And this is enough for the firſt member of the Antecedent.
2. The ſecond is, [That it is abſurd, VIII. 1. The importance of it.it ſhould be left to every man ſingle, the authority to determine the chiefe ſolemne Time of VVorſhip, neceſſary and ſufficient, for himſelfe:] may be demonſtrated, 1. By laying together, 1. the unwillingneſſe that is in the moſt to be bound to, or by any determination of ſuch neceſſary and ſufficient Time for Religion: unwillingnes to obſerve it, even though themſelves deny not Gods expreſſe determination. 2. The interruptions manifold, that many are liable to, by reaſon of worldly affaires; and even their not being maſters of their own Time; as is ſpecially the caſe of ſervants, children, wives. 3. And the want of wiſedome in all ſorts, to judge of the neceſſity and ſufficiency aright. All theſe, we ſay, laid together, will give aſſurance, that if it were left to every man ſingle, in moſt men it would be all one, as to ſuppoſe it not at all neceſſary to have any determination of ſuch ſufficient Time: For there would be no hopes of any at all, or any to any purpoſe. And theſe three would be ſure to be laid together in the minds of very many of mankind, as thus. 1. Their own unwillingneſſe would make them backward to determine any Times at all, ſpecially when no man could ſhew them out of the Scripture, that God had given them any ſuch expreſſe command to make ſuch determination to themſelves. 2. They would think themſelves a great deale the more excuſed, or excuſable, being ſervants or inferiors, and ſo not maſters of their own Time; and their ſuperiors not ſo much as allowing them to make any ſuch determinations of Time, nor ſcarce to obſerve any; as would be, and is the caſe of thouſands and thouſands. And if men now diſpute, that the Iſraelites were bound to no Sabbath in Egypt; and that the Commandement is not given to ſervants; becauſe of the inconvenience of ſufferings, and the neceſſity of obeying maſters, commanding work, (though we ſhall refute theſe ſufficiently in due time:) much more would ſervants, and ſuch perſons under ſubjection think themſelves not tyed to obſerve any conſiderable proportions of Times as neceſſary, and much leſſe determine any to themſelves, which would bring ſuch hazards upon themſelves, and the Scripture being ſo ſilent in bidding them determine any ſuch Times, as it is plain it is; and having determined none to them, as is ſuppoſed and ſaid by our Diſputers. 3. All this would be much more ſtrong in their conceit, and hinder them for any ſuch ſufficient determination (or obſervation) by their want of wiſedome, and want of a rule, to determine the ſufficient and neceſſary Time by: They will thinke, that if it were the will of God to have us determine for our ſelves any neceſſary and ſufficient Times (the obſervation of which will be ſo prejudiciall and hazardous to us) He would have given us a rule to goe by, and not put us to trouble, and danger of ſufferings, in a buſineſſe where we muſt grope in the darke, and know not whether we goe too faſt, or too ſlow, determine too much, or too little at once, too often, or too ſeldome. (And this want of wiſedome, and want of a rule, is a moſt convincing argument that God hath not left it at all to men, as we ſhall ſhew expreſly anon.) And what any of our Adverſaries, or any other could plead againſt ſuch a mans allegations, that this determination, for theſe reaſons, was not, nor is not left to him for himſelfe; but either there is to be none, or ſome other have the authority, (or rather God himſelfe ſtill:) We know not what to imagine, in ſuch ſilence of the Scripture in it; nor how they could urge his conſcience, and convince him of ſinne, upon their Tenets, for not determining, or even not obſerving ſuch ſufficient Times. Let them conſider it. The ſame alſo would be the caſe with manifold Superiors, unwilling to obſerve Times for Religion, and being men of much worldly imployments; and having no cleare rule to goe by, what is neceſſary, or what ſufficient. The iſſue would infallibly be, that they would never determine any Time to themſelves at all, or never ſufficient Times. It cannot then be imagined, that God ſhould, upon theſe termes, leave the authority to determine the neceſſary and ſufficient Times for His Worſhip, and Religion, to every man ſingle. Let us ſumme up this proofe of our Antecedent in this branch, in the enſuing Syllogiſme:
[That which ſuppoſes God to leave a thing of exceeding importance in Religion, to the conſciences and judgements of every unconſcionable man to determine, is not to be credited or admitted. But to ſay, that God hath given the authority to every man ſingle to determine for himſelfe the neceſſary and ſufficient Times of Worſhip, is to leave a thing of exceeding importance in Religion, to the conſciences and judgements of every unconſcionable man to determine. Ergo, That He hath given them any ſuch authority, is not to be credited nor admitted.]
The Major is certaine, as well becauſe, 1. No Inſtance can be given of any other matter of like nature ſo left to every mans conſcience to determine. 2. As alſo becauſe it ſeemes a formall contradiction, [That any thing of exceeding importance in Religion, ſhould be left to the conſcience and judgement of any man to determine, much leſſe of every man for himſelfe, (ſpecially when it were ſo certaine, that nothing would be done by the moſt, or nothing to any purpoſe) It being the nature of Religion, to be a binder of mens conſciences.]
The Minor cannot be denied, by that which hath been often diſcourſed of the importance and neceſſity of ſuch determination for Religion: and by the undeniable unconſcionableneſſe of many, even of the moſt of men. The Concluſion then will follow, [That God hath not left it to every man ſingle.]
2. We adde a ſecond proofe hereof,IX. 2. Their manifold interruptions. from the hindrances that the moſt willing and conſcionable man that could be, would inevitably meet with, to the exceeding prejudice of his devotions, even though he were not a ſervant, or ſuch a like inferior; but much more, if he were. In that againe, for want of expreſſe proofe of the authority given him to determine his own Time, and for want of a cleare rule to meaſure his proportions of neceſſary and ſufficient by; he would infallibly & unavoidably be ſo interrupted & checked in and for his obſervations, which he could not juſtifie by a particular rationall plea, that he would often be even forced to intermit and omit his determined Times; and even in thoſe that he did obſerve, be often unquiet in his mind and ſpirit: ſometimes doubting he obſerved not enough, and ſometimes perhaps too much, and ſo too ſeldome, or too often; and even on unſeaſonable Dayes, (as they would often prove by mens interruptions and buſineſſes) And by all, miſſe of much good, and of much comfort which he might have had, in deſpight of all men, if theſe Times had been unqueſtionably determined by God himſelfe to him. A Syllogiſme ſhall cloſe this: [That which ſuppoſes God to leave a thing to His ſervants to determine, of which their determination will be with leſſe honour to Himſelfe, leſſe good to their ſoules, leſſe comfort to their conſciences then if Himſelfe had determined it for them; is not to be credited or admitted without expreſſe Scripture for it. But to ſay, God hath left to every man ſingle the determination of his own neceſſary and ſufficient Times for Religion, is to ſuppoſe (and that without expreſſe Scripture) that He hath left to His ſervants to determine a thing, of which their determination will be with leſſe honour to Himſelfe, leſſe good to their ſoules, leſſe comfort to their conſciences, then if Himſelfe had determined it for them. Ergo, without expreſſe Scripture for it, (which is not to be found) it is not to be credited or admitted, That God hath left this determination to every man ſingle.] There needs, we conceive, no further words of this proofe. We have yet one more:
X. 3. The impoſſibility of agreement.3. Which is taken from what we have formerly proved, That [It is neceſſary for all that dwell neere one another, and within the reach of helping or hindring one another, That they be all bound by one and the ſame determination for Continuance and Frequencie jointly.] And even for the particular Day, and beginning of the Day, ſo far as to ſecure the helpe, and prevent the hindrance of each other. And withall, that it is very conducible to the honour of God from all mankind, and to the exerciſe of the Communion of Saints all the world over, [That all men ſhould have the ſame determinations for Continuance and Frequencie, and even for the ſame particular Day (as neere as may be) all the world over.] Whence we frame this Syllogiſme:
[That which ſuppoſes it extremely improbable, if not altogether impoſſible, That either God ſhould be generally honoured by all mankind on the ſame dayes, and in like proportions; or the communion of Saints exerciſed ſo as it might be among all Gods people all the world over; or even that the help of thoſe that are neere one another ſhould be ſecured, and the hindrance prevented, is not to be credited or admitted. But to ſay that God hath left to every man ſingle the determination of the neceſſary ſufficient Time for Religion, of even of the particular day for it, is to ſuppoſe ſuch an improbability, or even impoſſibility, Ergo.]
The Major hath been confirmed before. The Minor is eaſily cleared. For how can it be imagined with any probability, or even poſſibility, [That every man having theſe Determinations left to him, all men every where will agree upon that ſame Continuance, Frequency, and particular day for Worſhip?] In what one thing do all men in all parts of the world agree, that is any way contrary to corrupted nature, as this determination of neceſſary and ſufficient Time is: that is, contrary to the wills and carnall affections of men? Nay we need not travell ſo far for this, as all over the world. Take but any one country, city, village, houſe, and let it be but once known, that [None hath authority over another to determine times to him, but that it is left to every ſingle man for himſelf:] And it cannot reſonably be hoped, that there would be a compleat agreement in the ſame Proportions, Continuance, and Frequency, or the ſame particular dayes conſtantly. Some out of frowardneſſe, becauſe they would not joyne with ſuch or ſuch, and would not have them joyne with themſelves, would have their dayes and times by themſelves. Others out of meere prophanneſſe, would ſhift and ſhuffle the times and dayes, that they might overſlip as much as they could. Others through covetouſneſſe and worldly mindedneſſe, love of pleaſures, and the like, would not think it fit to determine themſelves long before hand, or to a conſtant proportion, or day: as not knowing what worldly occaſions they might have, which they had rather attend upon (though of no neceſſity) then upon Religion. And ſpecially, when by others being alſo left to their own determinations, they could not be certaine, whether they ſhould be interrupted by their comming to viſit them, or trade or trafficke with them. And ſo by the ſhift, beſides great neglect of Domeſticke and Solitary Worſhip, there would be in many places, even where Chriſtianity were profeſſed, no Publique Worſhip, at all: or at leaſt, many would never come to it at all; or not in any conſtancy. And ſo this (together with the forenoted hindrances of the willing, by the interruptions of the untoward) would fill all places with nothing but confuſion and irreligion. And therefore cannot be ſuppoſed to be ſo left by God.
XI. Except. 1. anſwered.If any man ſhall now object againſt all this kind of argumentation generally, as unſufficient: becauſe even though it be granted that God Himſelf hath fully determined all the times in queſtion, yet the unwilling will ſtill be untoward and neglectfull, and men will ſtill interrupt and hinder one another;Sol. and ſo the ſame inconveniences will remaine that are alledged. We anſwer, That it is one thing to have irreligion be among men for want of a law, by leaving them to themſelves to make lawes, in matter of greateſt concernment, in Religion; and another thing to have irreligion be among them, that will not be obedient to a law made for them. The former we conceive altogether contrary to Gods honour, His holineſſe, and juſtice, and revelation of His will, and law in His word. The other we know to be permitted in His providence, and out of which He will fetch Himſelf honour, and vindicate His holineſſe and juſtice, even according to His truth, the truth of His threatnings (added to the tranſgreſſions forbidden by His law:) in His due and appoynted Time. 2 Pet. 2.9.
XII. Except. 2. and Except. 3. anſwered.If it be further objected, that [to many nations, God hath certainly not declared any particular law concerning the Times of His Worſhip:] As alſo that whereas we ſpeake ſo much, and ſo often of the good of mens ſoules toward their eternall ſalvation, requiring ſuch a determination (and obſervation) of ſufficient times for Religion: This were to no purpoſe, even were it revealed to many nations in the world, who have not the knowledge of Jeſus Chriſt, without which there is no ſalvation. We anſwer:
Sol. 1 He ſhewed His word unto Iacob, His ſtatutes and His Ordinances unto Iſrael, He hath not dealt ſo with any nation, and as for His judgements they have not known them. Pſal. 147. God hath not revealed Jeſus Chriſt to many Nations, Yet that is unqueſtionably neceſſary to ſalvation, and was revealed to Adam and Noah: But their poſterity generally loſt it, and God revived it not unto moſt of them. And ſo (though in a farre different degree, and even kind of neceſſary) was it with the Sabbath, the chiefe Time of Worſhip. Alſo many Nations whoſe Anceſtours had the Goſpell preached to them, and all the Precepts of the New Teſtament, now have them no more, which yet are neceſſary to Gods Honour, and the good and ſalvation of mens ſoules.1. To the firſt of theſe. No more hath He many other particular lawes, which yet were and are His Commandements undoubtedly, both in the New Teſtament, and in the Old, and ſpecially in the matters that concerne His Worſhip, His Ordinances for His ſervice. 2. Yet theſe He undoubtedly declared to Adam after his fall to communicate to his poſterity, and afterwards to Noah for his poſterity, before and after the floud; And when the ſucceeding generations, growing wicked, loſt and forgot them, or corrupted them: He in juſtice left the greateſt part of them without divers particular Lawes belonging to His Worſhip, (and even ſome belonging to the ſecond Table, in divers Countries) and among the reſt, that of the chiefe ſolemne Times of His Worſhip. For. 3. It may be fairely anſwered, that to ſuch as were corrupted ſo farre, as to Worſhip plurality of gods againſt the firſt Commandement; and make and Worſhip Images againſt the ſecond, and their whole Religion, was ſuperſtition and wilworſhip in a manner: There was no proper uſe of the particular expreſſe Law for the chiefe ſolemne Time of Gods appointment: which being to be kept to Gods Honour, and not to the Honour of Idols, God did not vouchſafe to revive among them particularly, that particular Law; which they had prophaned, if they had obſerved it to their Idols. And this apprehenſion we have the Prophet Ezekiel for our inſtructer in, who in the name of God, complaines of the Jewes, for prophaning His Sabbaths, as well as defiling His Sanctuary, in that the ſame Day (that is, on the Sabbath) when they had ſlaine their children to their Idols, they came the ſame Day into Gods Sanctuary, into Gods Houſe. Ezekiell 23.38, 39. See, how God accounts, worſhipping of Idols a prophaning of His Sabbaths, when done upon that Day. N. B.Therefore we need no longer wonder, that God alſo never reproves the Gentiles by His Prophets, for not obſerving the Sabbath, which ſome of our Adverſaries thinke to be a demonſtration, that the Sabbath was not given to Adam, neither concerned the Gentiles at all, but was peculiar to the Jewes, becauſe (they ſay) the Gentiles are reproved for other ſinnes, but not for not obſerving the Sabbath. They were not, we ſay, reproved for not obſerving it, becauſe to have obſerved it to their idols, and the honour, and worſhip of falſe gods, had been to have prophaned it, as Ezekiel hath told us. Therefore alſo they are not reproved for not obſerving any times at all; Yet doubtleſſe many of them were ſo Atheiſticall and irreligious, as they obſerved not the times of their own Superſtition: Yet to obſerve ſome times, our adverſaries (and all men) confeſſe, is [abſolutely Morall Naturall, and bound all the Gentiles in all ages. But becauſe they obſerved not thoſe, they did obſerve, unto the honour of the true God, but of Idols, therefore we ſay they are never reproved for any neglect or inobſervation of Times at all. But on the otherſide, when God mentions by His Prophet Eſay, Chap. 56. [The ſonne of the ſtranger joyning himſelfe to the Lord,] He againe, and againe calls ſuch to the obſervation of the Sabbath, with moſt ample promiſes, as a moſt eſſentiall part of Religion, and moſt neceſſary to every Servant of God. A Law then from God Himſelfe, is moſt neceſſary for His Honour, and for Religion, concerning the chiefe Time for His Worſhip. Though to thoſe Nations that have caſt off His true Worſhip, He hath not particularly revived it, not having given them His written Word.
Sol. 2 2. To the other objection, concerning the good of mens ſoules, 1. We ſay not, that the obſervation of the Sabbath, or any ſufficient Times in Duties of Religion, will ſave mens ſoules, or benefit mens ſoules, without the revelation and Faith of Chriſt. 2. But we ſay, that a Law from God Himſelfe concerning a Sabbath, or the neceſſary and ſufficient chiefe Time for Religion, is neceſſary unto every man, as a Morall meanes towards the attainment of ſalvation, and the good eternall of mens ſoules, as well as towards the right honouring of God. And therefore God hath not put over the making of ſuch a Law unto men, whether Chriſt be revealed to them, or not revealed to them: neither to every man for himſelfe ſingle, or to any ſpeciall men, or number of men for all the reſt.
XIII. Nor 2. is this Authoritie given to ſome ſpeciall men for the reſt.And now having proved this ſufficiently enough, concerning its not being put over to every man ſingle (and we ſuppoſe not too prolixly, conſidering how we argued withall, that if it belong to men, it muſt belong to every man ſingle; And our largeneſſe about this may ſtand us inſtead an on alſo;) We proceed to the ſecond maine branch, of our ſecond Argument: Namely, [That God hath not given Authority to any ſpeciall men, or number of men, to determine the chiefe Time of His Worſhip, for all men.]
This queſtion is diſputable in three ſeverall diſtinctions of Time, or Ages of the World: The firſt we make, for this matter, from Adam, to the mention of the Sabbath to Iſrael, Exod. 16. The ſecond from thence, to the making void of all the Jewiſh Dayes, the particular Seventh Day Sabbath and all; by the Reſurrection of Chriſt, and preaching of the Goſpell by the Apoſtles: The third from the making void of the old Seventh Day Sabbath to our Times, and ſo to Chriſts ſecond comming. And in each of theſe Periods of Times, Two ſorts of Perſons are generally conſiderable, 1. Thoſe that were out of the Church, by the revolt of their Anceſtours from Gods Covenant made with Adam after his fall (intimated Gen. 3.15.) Namely, Cain and his poſterity, and thoſe that fell off to them, Gen. 6. and thoſe of Noahs poſterity, that fell from the Covenant renewed with him, and Sem, (according to the intimations of Gen. 9.) Namely, the race of Cham, and even of Japhet, and Sem alſo, the moſt of them turning Idolaters, (as is ſaid even of Abraham and his Progenitours, before God called him, Joſ. 24.2.) and ſo the greateſt part of the World remained, and doth remaine out of the Church, and Covenant of God to this Day, 2. In all ages from Adam, even untill now, God hath had a Church; ſome (though at Times very few) He renewed His Covenant with, and made them His peculiar ſervants: And ſo were outwardly the whole Nation of the Jewes, the ſeed of Iſrael, particularly from their comming out of Egypt, till the deſtruction of Jeruſalem, after their rejection of Chriſt their promiſed Meſſiah. And ever ſince, and a while before, He hath had a Church, chiefly out of the Gentiles, who have received His Goſpell, and the Faith of Chriſt; Now we are to take a view of both theſe ſorts of men, the Pagans (ſo lets us for diſtinction ſake call the former ſort) and the Church, in the three Periods of Time forenoted. In all three of them it is controverted concerning the Pagans, what ſufficient Times they were obliged unto, or are, and by what Law, by whoſe determination. And for the Church or ſervants of God, in the firſt, and the laſt; for in the middlemoſt, it is beyond all peradventure, that God determined the Time to the Jewes, and left it not to them: But yet even during that Time, becauſe there might be, and doubtleſſe were in ſome part or other of the World, ſtill ſome few ſervants of God among the Gentiles, It will be juſtly queſtionable; by whoſe Authority the determination of the neceſſary and ſufficient Times was made even for them where ever they were, and what proportion ſoever was determined, though never ſo ſmall a Continuance and ſeldome revolution. Theſe things thus premiſed, we thus propound our Aurgument, [againſt any ſpeciall men having this Authority for all the reſt.]
XIV. If ſo, then either to Pagans, or to the Church.[If God have given it, (now or heretofore) to ſome ſpeciall men for all the reſt of mankind, Then either to ſome ſpeciall men among the Pagans for all within their Countries; and to the Church for all their knowne members: Or to the Church generally for all mankind, both the members of it, and all others. But neither hath God given this Authority to ſome ſpeciall men among the Pagans, for all within their Countries, and to the Church for all their knowne members: Nor yet to the Church generally for all mankind, both its members and all others. Ergo, He hath not given it to ſome ſpeciall men for all the reſt of mankind.]
The Conſequence is undeniable, the enumeration being ſufficient. The Antecedent hath three branches conſiderable. In the ſcanning of which we will begin with the firſt, and next take the third, and leave the ſecond to the laſt Place. Which will appeare to be the convenienteſt method of proving them; though the Argument could not ſo well be contrived in that order.
XV. 1. Not to Pagans: This is proved abſurd.Firſt, then we reaſon againſt this Authority being left to any ſpeciall men among the Pagans, in any Age of the World, whether Governours of Families, of Townes, or Countries, or Kindomes. [That they ſhould have in their hands the determination of the neceſſary and ſufficient Times for Religion, for themſelves, and all under their Authority.] And we ſay, that God Himſelfe did determine it to Adam, and ſo to his poſterity, and that the looſing it among the Pagans, doth not acquit them from ſinne, (though their ſinne be but of ignorance) in not obſerving it ſtill. And that they have not, nor had not any power to determine the ſufficient Time, having loſt the knowledge of Gods determination. And ſo for any ſervants of God in thoſe Paganiſh places, that they were not to expect the determination of the ſufficient Times for Gods Worſhip, and their ſoules good; from their Paganiſh Superiours: But that God Himſelfe did vouchſafe it to them by revelation, or by His Word after it was written, and His determinations therein expreſt; and that to thoſe only they were to hold.
And now againſt the Paganiſh Authority thus we diſpute. 1.XVI. 1. By the importance. By an Argument formerly uſed [That which ſuppoſes God to leave a thing of exceeding importance in Religion, to the conſciences and judgements, of men devoid of conſcience, or true knowledge of God, to determine, not only for themſelves, but for all that are under them, is not to be credited or admitted. But to ſay that God hath given to any Pagan Governours Authority to determine the ſufficient Time of His Worſhip, is to ſuppoſe that He hath left a thing of exceeding importance in Religion to the conſciences and judgements of men devoid of conſcience and true knowledge of God, to determine not only for themſelves, but for all under them. Ergo, That God hath left this Authority to Pagan Governours is not to be credited or admitted.] Both the propoſitions of this Argument have been formerly confirmed, Only there is a clauſe in this, which being illuſtrated, will make it of much greater force. And that is, (The determining the ſufficient Time of Worſhip, for all thoſe that are under them.) Concerning which, letting paſſe the conſideration of their Paganiſh inferiours; let us put the caſe (as it is the caſe really at this Day with ſundry Chriſtian Captives among the Pirates of Algiers) of any ſervant of God, living in a Paganiſh Country, and under the tyranny of an infidell Maſter or Governour. Can it be ſuppoſed, that ſuch are bound to ſerve God and attend ſolemnely on Him, even in ſolitary Worſhip, (no other being to be had) and take care ſolemnely of their owne ſoules good; no other Time then their infidell and Pagan Maſters and Governours determine to them? Nay, we ſay rather, are they free and at liberty to attend on God and their ſoules no other Time, then what their Infidell and Pagan-governours determinations allow them? (As ſuppoſe Joſeph, ſold to Potiphar, and afterward the Jaylours ſervant in the priſon.) They know themſelves bound to ſerve their Maſters and Governours in all worldly ſervice, and bodily worke, and labour, every Day, and all the Day long, except the neceſſary Times of naturall refreſhing, by ſleep, and eating, and the like; and the Times that muſt be tendred to God, (and for their ſoules good) in ſolemne Religious worſhip. Now if there be no ſuch determination of any ſufficient Time for Religion to them, but only according to the pleaſure of their ungodly ſuperiors: Is not this a bondage worſe then all the reſidue of their outward bondage? That though they have never ſo great deſire to waite ſolemnely upon God, they can have no ſufficient Time for it? Or though their ſoules need it never ſo much, (as they cannot, without miracle, but need it extremely, where ſpecially they have never any helpe from any publike or domeſtick worſhip, but all their good and comfort muſt come from ſolitary worſhip) yet they cannot be allowed it? Becauſe God, upon this ſuppoſition of putting it over to their Pagan and profane maſters, hath in effect debarred them from taking any (and much more from determining any) to themſelves, without their Pagan-Superiors allowance. And if they ſhould offer it, they might be challenged with diſobedience, for not working continually, every Day, and all Day long, (as much as their naturall ſpirits could hold to) at their Superiors command: and might be urged with better reaſon, then Pharaoh did the Iſraelites, Exod. 5. [You are idle, you are idle; therefore you ſay, let us go & ſacrifice unto the Lord our God] For they had Gods expreſſe command to warrant them: and Pharaoh could not gainſay it, though he would not obey it. But here Pagan-Superiors have the full advantage of them, and have the Law (in a manner) wholly in their own hands, as having authority to command in all things, even this not excepted; Becauſe God hath put over this authority of determination expreſly of the Time ſufficient for His worſhip, to them. Now, unleſſe we can imagine, that God will ſo far ratifie this ſuppoſed authority of Pagan Governours in this matter, as to accept as ſufficient for His honour, and bleſſe as ſufficient for His ſervants ſoules, any pittance of Time that they ſhall allow and determine, or rather which His ſervants can redeeme in any breathing times that they afford them in naturall reſpects; and ſo make any the leaſt proportion ſufficient: how can we ſay that God hath left the Determination of this ſufficient Time to Pagan Governours?
But we adde further, we muſt not admit the ſtate of the Queſtion to be varied: We propound the preſent Diſpute about the detetmination of this ſufficient Time, to whom it belongs; as ſuppoſing it muſt of neceſſity be determined to Religion. Becauſe therefore, it is not to be believed, that Pagan-Governours will make this determination for their inferiors which are Gods ſervants, (as experience alſo ſhewes in places where Chriſtians are now ſlaves) this determination muſt belong to ſome other then to them. And we before gave ſome Reaſons, why ſingle men ſhould not have this authority to themſelves, whereof one was (which is ſpecially appliable to this caſe) [That it would be leſſe honour to God, leſſe good to their Soules, leſſe comfort to their Conſciences, then of God himſelfe ſhould determine it for them.] For in the caſe in hand, if the determination were Gods own, they might have more confidence to plead it to their Pagan-ſuperiors; and hopes, by their faithfulneſſe and diligence at other times, to obtaine liberty to obſerve it: Or if they could not, yet they might comfortably ſuffer for it, in refuſing any work contrary to it, [Suffering according to the will of God, they might (as S. Peter ſpeaks, 1 Ep. 4. ult. who, we verily believe, includes this caſe in that ſentence) commit their ſoules (and lives and all) unto Him in well-doing, as unto a faithfull Creatour.] Whereas if they had no expreſſe determination from God, they could not ſo plead His Honour: And they would be apt, for the ſaving of their skins and bodies, to neglect their ſoules often, having no certainty what they ought to obſerve, but their own conceits, and determinations upon it: and ſo their comfort, both in waiting on God, and following their Superiors work, and in ſuffering, or ſcaping, would be wavering and diſturbed; in that they would be perplexed with manifold diſtracting doubts, whether they had determined too much, or too little Time for attending on God and their ſoules, too often, or too ſeldome: or even perhaps whether the particular Dayes were, or could be ſeaſonably determined or obſerved conveniently. A Conſcience, that muſt venture, and ſuffer for a practice, is in a miſerable condition, if it have no certainty that God requires what it doth, and forbids what it forbeares. And on the other ſide, the neceſſities of the ſoule, and its eternall ſtate, to be above all worldly things regarded, (and manifold ſentences in the Scriptures to that effect) and Gods honour and ſervice to be preferred before mens, and before any thing that can concerne ones ſelfe; will never ſuffer any Conſcience to be at peace, that obſerves not ſufficient Time for Religion conſtantly. And both together ſhew there had need be another authority determining it, then their own, which, we ſay, can be no other but Gods. How our Adverſaries will, or can ſatisfie themſelves or others about this Caſe, we doe not well conceive. Somewhat it is that they offer to ſay towards it, which we will here briefly touch, becauſe we ſhall be forced to conſider their ſentences againe elſewhere.
XVII. Some Exceptions to this anſwered.1. One while they tell us, that the fourth Commandement is Morall-Naturall, only for Publike Worſhip. 2. Another while, ſome of them ſay, that the Commandement is not given to ſervants, (and ſo by conſequence, not to any that are not Lords and Maſters of their own Time, in reſpect of men, as children, wives, and any inferiors ſet to worke by ſuperior authority of Governours.) 3. And ſome againe ſay, that Chriſtians in Pagan Countries ought to keep the Sunday, as having been appointed by the Chriſtian Church. A little for preſent anſwer to each of theſe.
The two firſt directly pervert the ſtate of the Queſtion, and affirme no determination, no obſervation lying upon their conſciences, who are under others authority, unleſſe their ſuperiors have determined Times for them, and Times for publike worſhip: But our Queſtion ſuppoſes, that ſufficient Times are to be determined for all men, by one or other, and that for ſolitary worſhip, where there is or can be no publike. 2. For this alſo we have proved to be Morall-Naturall, and neceſſary to Religion, that there be ſuch determinations of ſufficient Time for all men. 3. Even themſelves, at times and by fits, make it Morall-Naturall in the fourth Commandement, to have (and obſerve) ſufficient Times determined. 4. And is it now a manifeſt contradiction, to ſay, a Commandement is Morall-Naturall, that is, neceſſary to all men: and yet, that if there be no publike worſhip, a man is free? (as one of them expreſly ſpeaks.) Can the neglect of others free me from a Morall Commandement totally? We ſay totally; for they make this publike worſhip the whole Morality of the fourth Commandement. Againe, is there any other Commandement of the Decalogue, from which any man can at any time be ſaid to be totally free? Father or Mother may dye; But there are other ſuperiours ſtill alive (or even inferiours) to whom the fifth Commandement continually binds to afford ſome honour, and ſo of the reſt. Again, Morall Naturall is by themſelves deſcribed to be univerſall and perpetuall. How is this ſo, if the command extend to no more, but that which is neither univerſall nor perpetuall? Not univerſall, becauſe not to ſervants at all, if their Maſters order otherwiſe; and will not let them forbeare work? Not perpetuall, when there may, all the Time he is in ſuch a Country, a Captive, be no publique worſhip, with in his reach. But ſuch contradictions men muſt needs run into, that leave the roade-way of the Scriptures, the Kings high way, the way of Gods Commandements (the Royall Law, as Saint Iames calls it, Iam. 2.9.) to follow the by-paths of their own, or other mens deviſings.
And as for that one of them ſayes [That becauſe Sunday hath been eſtabliſhed & uſed in the Chriſtian Church for aday of divine ſervice, Prim.a man (namely in a pagan country) ought to apply himſelf privately to religious exerciſes with greater aſſiduity then on other dayes.] We deſire him to ſatisfy us, whether by the words, (he ought) he meanes, that he ought in conſcience, as a neceſſary duty of Religion, he ought in obedience to the Morall Naturall law of God, for having and obſerving a determinate Time, to do thus, though his Pagan Governour, Maſter, or Prince, forbid him; and to keep him from it, ſet him all day long to ſome hard bodily labour, and that from weeke to weeke, allowing him neither that day, not any other for his devotions and private exerciſes of Religion? If he ſay, no, this is not his meaning, as not thinking it reaſonable to put a poor captive to venture upon the rage of his prophane Maſter, or Governour: Then his anſwer is but a colluſion, and nothing at all to the purpoſe of our caſe. If he ſay, yes, he ought to do ſo, and venture to ſuffer for it (though not the whole of the day, but only ſome part of it;) we reply 1. Who ſhall determine how much of the day? If he will take but our Churches Homily of the place and Time of Prayer, he will find the whole day called for; If the Canons of 1603. there is little leſſe. If he take but even the practiſe of any Chriſtian Church in the World, even during the Publike Worſhip: Yet 2. this is more then he ſhall be allowed by his Pagan Superiours, and ſo muſt reſolve to endure ſufferings (even to extremity perhaps) for it. And in this caſe, is not here a very goodly ground of encouragement to ſuffer upon? The Churches eſtabliſhment, or uſage of a day? Whereas when we urge the Commandement of God, it is uſually by our diſputers thought moſt unreaſonable to lay ſuch a yoke upon poor Chriſtian captives. And therefore, we remember not that they ever durſt any of them to put any conſcience upon ſufferings, in their way, for their ſufficient Time, or even their Publique Worſhip Morall Naturall, and the Churches determination of either. But we muſt needs profeſſe for our parts, that we dare do no other; for a weekely Sabbath and the Lords day particularly as determined by God. And whatever they think of this hazard or choiſe, and that our Doctrine thruſts ſuch poor captives into miſerable ſtraites, [That either they muſt ſin againſt God in breaking the Sabbath, or provoke their ungodly ſuperiours deſperately againſt them by keeping to it:] We cannot but ſay, that we eſteeme ſuch captives happy rather, that have the doctrine of the Sabbath in their hearts, to warrant their ſufferings; much more then ſuch, who, according to their opinion, ſhould think, they were bound, (by their captivity and the Command of obeying their Governours, though Pagans and profane,) to keep no fourth Commandement at all, no Sabbath at all, nor ordinarily ſufficient Time for Gods Solemne Worſhip, even ſolitarily, and the takeing ſpeciall care of their own ſoules good. And if ever it ſhould be our lot to be ſo captivated, we hope we ſhould bleſſe God, for His command of the Sabbath, and comfortably beare witneſſe to the truth of it, (even before thoſe that are altogether ſtrangers and enemies to God and His true Religion and Worſhip:) as well as to any other part of the Truth, and Word, and Commandement of God. And again, that this Commandement of His, were incomparably more advantagious to our comforts, then if the determination of the Time were left either to our ſelves, or to the Church. Suffering for Gods Commands, gives aſſurance of encouragement and comfort, in ſuffering to beare a ſoul out; as all His ſervants have found, (and even the Maccabees did for refuſing to eate Swines fleſh, while that Commandement ſtood in force, though but ceremoniall,) But to ſuffer for the Churches determination in any thing (ſpecially being out of her precincts, and in an Infidell Country, of which we ſhall ſay a word more anon) as it hath no peculiar promiſe to it. So we remēber not any credible example of thoſe that have done ſo among Orthodox Chriſtians, or much leſſe any, that have had any ſpirituall comfort in ſo ſuffering.
We expect therefore, of our diſputers, XVIII. The adverſe party preſſed.or the next for them that ſhall undertake the defence of their cauſe, which of the forenamed ſentences they will ſtand to 1. Either that the morality of the fourth Commandement is only for Publique Worſhip, and for Solemne Time, but conſequently for it; and then a reſolution how this can be called a Morall Naturall Commandement: which is not, not can be poſſible, for ſo many of mankind to obſerve? Or whether this be not a formall contradiction, that any man is totally f…re from a Morall Naturall Commandement. 2. Or that the Morality is for a ſufficient Time to be determined by men? and then by whom? Whether by the Pagan Governours in their Countryes? and if they do it not, then by whom; whether by a poor captive, for himſelf? Or the Church Chriſtian for him? And in both caſes, whether be may and muſt venture upon all the rage of his cruell and ungodly Maſter for it. 3. Or if in neither of theſe (as we conceive not any great pleaſure they can take in aſſerting any of them) whether then (as Maſter Broad hath already dared to do) they will venture to lay the fourth Commandement wholly levell, and raſe it out of the number of the morall commandements, making no more a decalogue, but an Ennealogue, no more ten, but nine Commandements, and ſome of them ſpeak ſuſpitiouſly enough that way, though yet for ſhame or fear they dare not ſpeake out? And if ſo, yet then again, whither they will admit no neceſſity neither of any ſufficient Time to be determined for Gods Worſhip and mens ſoules (how little, and how ſeldome ſoever) and how Religion can (except by miracle or extraordinary divine diſpenſation) poſſibly ſtand without it? 4. If they will have ſuch a determination ſtill, under what command it comes? Who muſt make it? and 5. Finally what the poor captived Chriſtian, ſhall do, or may, or muſt do, when his barbarous, and tyrannous Maſter, will not allow him to keep any ſuch ſufficient proportion, what ever it be? If the Lords day may be but conſcionably obſerved, till they give the world a rationall anſwer to theſe neceſſary queſtions, we ſuppoſe we ſhall need trouble our ſelves no more to diſpute for it, whileſt we live.
A ſecond argument we have (ſutable alſo to a former) againſt Pagan Governours, XIX. 2. The impoſſibility of agreement.having this authority to determine the times of Gods Solemne Worſhip, that is, [There is no probability or poſſibility, that the ſeverall Pagan Governours, will agree in the ſame proportion, number, and length of times, or of the ſame particular day, neither among themſelves, nor with the Chriſtian Church] Which yet we have argued greatly conducible to the honour of God for all mankind, all the world over; and the generall exerciſe of the communion of Saints. This we will only proſecute, by putting one queſtion to our adverſaries (and ſo to the Judgment of the Chriſtian reader) concerning the particular day: (ſuppoſe the number and continuance, were agreed on.) And that is, ſuppoſe the Great Turke, or Governour of Algiers, or the King of Perſia, who are all Mahometans, would offer to any Chriſtians within their Territories, liberty to Worſhip God one day in a weeke, only they would determine them for the day, to Friday, which is the day appointed by mahomet, and obſerved by all that profeſſe the Mahometan religion (we will not inſtance in Saturday, which is the day obſerved by the Jewes ſtill, becauſe our adverſaries would ſay perhaps that this day being rejected of God, might not of all others be taken up again: at leaſt for feare of breeding ſuperſtition again in men toward it as neceſſary: But we inſtance in Friday, a day not forbidden by God any where, no more then not commanded:) Will they now ſay, that Chriſtians, whether Captives, or others inhabiting thoſe countries, might lawfully, or muſt neceſſarily accept and obſerve that day, and relinquiſh the Lords day? This they muſt ſay, if even the particular day be but left to the determination of Pagan Governours; And if they would ſay, that the Church Chriſtian having determined the Lords day, it may not be relinquiſhed at the command of a Pagan Prince, we aske again, will they put ſuch Chriſtians then upon the neceſſity of extreme ſufferings, for ſuch a circumſtance, as they uſually make this day to be? God not having determined it in His Word, as they ſay; if they ſay yes, Pagan Governors in this caſe are to be obeyed, (even with thankes for allowing the liberty of any day ſo frequently;) and the particular day not to be made a matter of perſecution without cauſe, and without profit. We deſire them to conſider, how a ſober conſcience reading the ſtory of the Apoſtles obſerving of the firſt day of the weeke (the Lords day) for the day of publique meeting, and with an intimation, of the generall meeting, and the Sacrament deferred till that day, Act. 20.7. And again reading the intimation of an Apoſtolicall precept for that day; and expreſſe mention of obſervation of it for collection for the poor, (which was wont to be in the publique meeting, or aft… 1 Cor. 16.2. and again the title of the Lords day given to it by the Holy Ghoſt (Rev. 1.10.) as a day for the Lords Honour, His day by way of poſſeſſion (as the word Lords is a plaine poſſeſſive terme, belonging to the Lord) expounded by the Church in the next Age, and ever ſince (till this quarrelling age, which denyes all things) to be meant of that firſt day of the weeke, obſerved from that Time to this by the Chriſtian Church; we ſay how a ſober Chriſtian, reading all this in Gods word, dares let this day go, and make the Lords day a common work-day, and entertaine another, invented by a meere man? Even by ſuch a wicked devilliſh Impoſtor as Mahomet, the verieſt villaine, one of them that ever lived in the world: If they ſhall ſay, that this day of Mahomets invention is to be abhorred indeed, in token of deteſtation of his impiety: but ſome other day might be yeelded to. We reply. 1. That ſtill then Chriſtians muſt ſuffer for that nicety of a day. 2. That it is ſcarcely imaginable that any Pagan Governour would allow any other day, then what they obſerved themſelves; for the firſt would be double againſt their profit, in that, 1. they could not have their ſervants labour, when they were at leiſure to joyne with them, and over look them; and when they were abſent, they would feare their work would be done but untowardly. 2. Beſides, that whoſoever obſerve a day, doth it in ſome reference to their own Religion, and ſo would rather tye them to that, then let them have another, ſpecially 3. When they might be able to tell them (out of our adverſaries ſuppoſitions) that their Religion, their Scriptures did not determine them to any particular day; but left it to their Governours to determine; And ſo ſtill they muſt obſerve a day, invented by wicked men. 3. However, what day ſoever they took up, a ſober conſcience would (we think) ſhrinke to throw away the Lords day at a Pagans command. Let this we ſay, be conſidered. We on the other ſide being perſwaded, that God hath not only determined us to one day in ſeven by the fourth Commandement, but to the Lords day, for the particular day, by thoſe deſignations of His word: as alſo that in this day (& this only) the number was exactly preſerved, of one Day a Sabbath, & ſix Dayes worke, even at the very Time of the change of the Day (as we ſhewed in the former Chapter) and that by this meanes God may have the ſame Day all the World over, …des other Arguments (of which in their due Place) We, we ſay, upon this perſwaſion, can anſwer the queſtion readily, that we muſt hold to this particular Day, the firſt Day of the weeke, the Lords day, and no other, whoever commands or forbids, offers or threatens. For that Gods will muſt ſtand and be obeyed, before mens, againſt mens, and He muſt be truſted, to maintaine us (our ſoules at leaſt, which is enough, and the moſt we can be aſſured of in a hundred other caſes) in maintaining His Ordinances and appointments.
XX. 3. They know of no ſuch authoritie.We have yet one Argument more to urge againſt this Authority of Infidell and Pagan-governours, for the ſufficient Time for Religion, and the particular Dayes for it. [If Pagan-governours have this Authority put into their hands by God, Then it is reaſonable they ſhould know that this Authority is committed to them. But Pagan-governours (ſo farre as we remember in any ſtory) never knew of any ſuch Authority committed to them. Ergo, It is not probable that any ſuch Authority is put over to them.] The conſequence of this Argument may be confirmed: by the neceſſity of a determination to be made, (proved and confeſſed to be Morall Naturall.) And that it cannot be imagined ſuch Princes ſhould take this upon them, and exerciſe this Authority, unleſſe they have ſome knowledge or perſwaſion, that this Authority belongs to them. The Antecedent may alſo be fairely argued, from the ſilence of all bookes in this point: For though we know that Pagan Princes and ſtates did appoint ſome dayes extraordinarily, yet we find not that they did ſo ordinarily, nor ever thought they might doe ſo. But what was done in this kind, was from Oracles (or pretences of Oracles) of their gods, by their prieſts, or otherwiſe. And the greateſt flatterers of Pagan Princes, never did (that we remember) aſcribe this Authority to them, as given them by their gods. It were wonderfull then, that we Chriſtians ſhould find out this Authority given by God to Pagan Princes, of which (as we ſaid before) there is not the leaſt word, nor intimation; nor ſhadow of any ſuch thing in Scripture; and the Law of Nature alſo is ſufficiently cleare againſt it. We conclude then, here the Authority is not, and yet upon divers ſuppoſitions of our Adverſaries touched already, and to be toucht hereafter, here it muſt be, or no where, among men, for thoſe that live in Pagan Countries. For to come to the other ſort of men—
That is, the Church of God, Of which we ſay, as before,XXI. 2. Not to the Church for all mankind. [God hath not given to it, the Authority of determining the chiefe ſolemne Time, neceſſary and ordinarily ſufficient for the chiefe Time, unto all mankind.]
Mankind in referrence to the Church is againe diſtinguiſhable, into Pagans, and Members of the Church. Of the latter fort we ſhall diſpute more at large, of the former, a few words may ſuffice: which yet added to the former diſcourſes, will carry the Cauſe clearly and undeniably, [That it being Morall Naturall to all men, to have, and obſerve a ſufficient Time determined for Religion, This determination, doth not, nor cannot, belong to men, but to God himſelfe.] Thus we reaſon, concerning Pagans. [If the Church univerſall hath no Authority but ever her owne Members, Then the Authority of determining the neceſſary and ſufficient Time for Religion, unto all men belongs not to the Church. But the Church univerſall hath no Authority but over her owne Members. Ergo, The Authority of determining this Time, unto all men, belongs not to the Church.] The Conſequence of this Argument cannot be denied, Unleſſe any would offer to ſay, that all mankind are Members of the Church univerſall; which is moſt abſurd. The Antecedent is eaſily proved, As well. 1. The Apoſtle denies any ſuch Authority to be in the Church of [Iudging thoſe that are without, 1 Cor. 5.] And if they cannot judge them, then not determine any thing to them: For this and that Authority goe together, in things determinable by the Church; Though the Church may judge, in things wherein it may not determine (in the ſence we now take determination) that is, the Church may cenſure, which is the judging there meant, offenders againſt Gods Law, as the inceſtuous Perſon ſpoken of. But it may not determine that to be inceſt which God hath not made ſo, nor determine any to be lawfull (or diſpence with it) when God hath forbidden it, however preſumptuous the Church of Rome hath been in both. It is leſſe then to determine and make Lawes, then to judge and cenſure offenders. The Church therefore having no power of cenſure, of thoſe without, thoſe that are not her Members, can have no power to determine any thing unto them. They, who are out of the Church, are already in as bad a condition, as the Churches cenſure can make them, that can but deliver them to Satan, and Satan undeniably hath them already. The Churches Authority is apparantly, but the Authority of a mother, now a mother, as a mother, hath no Authority over children, not her owne. 2. As alſo, becauſe it is, and would be extremly derogatory to the Authority God hath given to Princes, Parents, Maſters, though Pagans; that any other men ſhould have (or be ſaid or thought to have) Authority to take away their ſubjects, children, ſervants, from their worke, under pretence of Religion, ſo many houres in a Day, or Dayes, in a Weeke, MonethMonth or Yeare. If God will doe it Himſelfe (as we ſay He hath) there is no juſt ground of gainſaying, But for men to doe it, ſpecially who can ſhew no Title of any ſuch Authority committed to them, in their great Charter, of the holy Scriptures over Pagans, how unreaſonable is it to maintaine? Therefore the Church hath no ſuch Authority to determine Time for all men. And in concluſion there is none among mankind found, that have this Authority, for all men (for Pagans particularly) not every man ſingle, not Pagan-governours, for all under them: not the Church, for all men. Ergo, It belongs not to men, but to God.
And here if we did ſtop, we ſuppoſe, upon the former proofes (and confeſſion) of ſuch a Time Morall Naturall, neceſſary to be determined for all men, and to be obſerved by all men for Religion; That we have carried our Cauſe againſt all gainſaying.
XXII. Arguments againſt the Church having authority to determine the chief Time for all its members.But becauſe our Adverſaries, mainly build their conceits upon the Churches Authority over her owne, Members. And of this they mainly diſpute, and ſo doe we, We will encounter them there alſo. And doubt not to prove, what we have before aſſerted, [That the Church hath not this Authority given her by God, no not over her owne Members, to determine to them the chiefe Time of Worſhip, neceſſary and ordinarily ſufficient for the chiefe Time.]
Our Arguments for this are divers. We begin with one generall one, bordering upon our foregoing proofes, and reſting in part on them;
Argum. 1.[If the Scripture containe the determination of God at leaſt for all mankind that are out of the Church, Then God hath not left that determination of this Time, unto the Church for its Members: But the Scripture containes the determination of God at leaſt for all mankind, that are out of the Church. Ergo, God hath not left the determination of this Time unto the Church for its Members.] The conſequence, we conceive to be certaine; For that the Scriptures are principally written to be Rules and Lawes to the Church; and ſo if they containe any Lawes for all the reſidue of mankind, then much more ſhall the ſame Lawes extend to them, and bind them. Many Lawes given to the Church in Scripture did not bind the reſt of mankind abſolutely, that is, not till they entred into the Church, and ſo into the Covenant of God. They were not bound to the Paſſeover, (nor admitted to it) till they yeelded themſelves, and all their males to be circumciſed: And no law commanded ſtrangers to take circumciſion upon them. Cornelius the Centurian did not, though a man that feared God, Acts 10.11. And it is generally held, that the Ceremonials and Judicials delivered particularly to Iſrael by Moſes, (and not to other men before) bound only the Church of the Jewes, and willing Proſelytes to them: But no man ever ſaid yet, [That the Lawes expreſt in Scripture, binding all the reſt of Mankind, left the Church free, and bound not them: or that any one Law did ſo.] The Conſequence then is cleared.
The Antecedent we take alſo to be undeniable upon the grounds laid: namely, [That the determination of this Time was not left to man, to every man ſingle, or any number of men for all the reſt: and ſo being to be made of neceſſity to Religion, by ſome or other, it was made by God.] And if made by God, then either 1. in Nature, (which we have alſo diſproved, and ſhewed, even with our Adverſaries conſent, who urge the ſame to ſerve their own turne, That the Law of Nature doth not make this determination:) Or elſe, 2. in Scripture; which then we ſay was, and is, Gen. 2. to Adam, and to all his poſterity, all mankind after him. And who will, or can deny it to be expreſt, Gen. 2. if it were made to Adam? Or elſe, 3. men muſt flie to, we know not what, wild imaginations, of ſome revelations, no man can tell when, nor of what, to Cain and his apoſtatizing poſterity, and ſo to the reſt of Adams poſterity which fell away from the Church, (which continued chiefly in the race of Seth) and again afterward a new revelation to Cha… and his poſterity, and the reſt of Noahs poſterity, who revolted from the Church, and remained out of it: Revelations, we ſay, to theſe, of a determination made by God, of a proportion of Time, that even they were to obſerve: though no man can gueſſe any thing, what, or how, or when this was. Which is ſo Exotick a fancie, (having ſo plain a ſtory as Gen. 2. before our eyes) as we ſuppoſe no man would believe himſelfe, if he ſhould offer to affirm it: and much leſſe hope that any other would believe him, that believes the book of Geneſis to be the word of God. To that then, we muſt have recourſe to know what Time God originally required of, and determined unto all mankind; though revolting afterward from the Church moſt of them, and ſo neglecting and forgetting it, He vouchſafed not againe to revive it to them particularly, for the reaſons we gave but awhile ſince. And ſo this Time given to them for the chiefe ſolemne Time neceſſary and ſufficient, was alſo given to the Church, (who were alſo Adams poſterity) or rather it was firſt given to the Church, in which at firſt outwardly all Adams poſterity were, till they revolted: and ſo ſtill remaines to the Church. As alſo that Time is ſtill the Time which all the reſt of mankind ſtand bound to, to this day, though now they know nothing of it.
XXIII. An objection anſwered.If it be objected, That this Argument will prove indeed, that the Time mentioned Gen. 2. was determined to Adam, and all the Church under the Old Teſtament: But not that it remaines Gods determination under the New Teſtament: becauſe with the determination of the chief ſolemn Time for Continuance and Frequencie, namely, one whole Day in ſeven, to make up the chiefe Time neceſſary and ſufficient for all men; there was alſo unqueſtionably determined withall the particular Day, the ſeventh Day from the firſt Creation: and we do not urge that particular Day upon the Church; and therefore no more may we the other determination of one Day in ſeven for the chiefe Time.
We anſwer briefly, 1. We deny not, but the Pagans, thoſe that are out of the Church, and ſo know nothing of the change of that particular Day, ſtand bound ſtill to that particular Day, as well as to one Day in ſeven. 2. But yet we deny that Chriſtians doe ſo; becauſe they know, (and can ſhew) Gods expreſſe repeale in His Word; in the New Teſtament, of that particular Day; (we ſay, of that particular Day, but not of the Continuance and Frequencie of one Day in ſeven for the chiefe Time) Of which we have already intimated faire Reaſons ſome; and ſhall handle it fully in its proper place. And withall they find a deſignation in Gods word, in the New Teſtament, of a new Day to Chriſtians: which Day alſo, by the former Arguments, of the Determinations belonging to God; and not to men; the Pagans, thoſe that are yet out of the Church, are bound to yield to, as ſoon as they know it out of Gods word. And therefore, 3. Alſo that Church, that hath the Word particularly written for them, are bound to the determinations therein expreſt; both for the chiefe Time neceſſary and ſufficient for Continuance and Frequencie, which is one whole Day in ſeven, according to the fourth Commandement: and for the particular Day, which is the firſt Day of the week, the Lords Day, according to the New Teſtament. We proceed to another Argument.
And come more preſſely to oppoſe the Churches authority in this Determination.XXIV. A caution premiſed. And if herein we ſhall ſeem by ſome Arguments to ſhake the authority the Church is eſteemed to have in other things, or to favour the authority which is challenged by ſome to belong to particular Churches or Congregations. We deſire not to be miſtaken. For as we ſhall argue nothing upon this occaſion, but what we eſteeme to be both true, and neceſſary to ſecure fully this maineſt concernment of Religion, about the Determination of this chiefe Time for Gods honour, and the good of all mens ſoules: So to prevent all cauſeleſſe ſuſpitions, we profeſſe before-hand, fully and freely, 1. That we neither take the authority of the Church to reſide chiefly in particular Congregations, (though ſomewhat more, we believe, belongs to the Miniſters of particular Congregations, then they have in ſome places been ſuffered to exerciſe) much leſſe that all the people have the rule in their hands, as the Separatiſts ſay; and leaſt of all, to take in women alſo, as the Anabaptiſts doe. Though in the point in controverſie, we muſt needs aſſert the authority to determine this chiefe Time for Religion, rather to belong to every particular Church or Congregation for themſelves, then to any ſuperior Governments or Governours to determine it for them; As we have already argued, that it rather belongs to every man and woman ſingle for themſelves, then to any number of men for all the reſt. Therefore againe we profeſſe, that in thoſe matters wherein the Church hath authority, the authority is in the Church-Governours, not in the whole body; and greater authority in ſuperior Governments, as in Synods Provinciall and Nationall, together with the authority of the Chriſtian Magiſtrate; moſt of all in Generall Councels, (or ſuch a Councell as is of many Chriſtian Nations together) called by the conſent of Chriſtian Princes and States. 2. That we are perſwaded, the Governours of the Church have ſome authority, even legiſlative, in ſome matters (as far as the Scripture-rules admit) namely, [That all things be done to edification, and decently, and in order, and with charity, and which may make for peace:] that is, in matters indifferent (as they are commonly called) in things wherein God hath not determined this way, or that way preciſely; and ſo are matters of ſmaller concernment, which may admit of variation in divers Churches at the ſame time, and in the ſame Church at divers times; and wherein the main concernments of Religion, Gods honour, and the ſoules good, or even mens outward bodily neceſſities are not prejudiced: as they may be on either hand, undeniably, by an unneceſſary or unſufficient determination of the Time we are ſpeaking of. Theſe things thus cautioned, we proceed to our Arguments, which will be numerous, and we ſuppoſe waighty, every one of them: whereby we ſhall evince both the falſeneſſe of our Adverſaries aſſertion of the Churches authority in this matter: as alſo diſcover unto the obſervant Reader, how negligently and careleſly they have hitherto handled this point about the determination of this neceſſary-ſufficient-chiefe Time for Religion by the Churches authority; as if they had had to do with men that would take their dictates for oracles, and never require ſatisfaction in moſt important difficulties, which attend their Poſitions and Concluſions. Our next Argument is this.
XXV. Arg. 2. The Church cannot make Time neceſſary to Religion.[If the Church have authority to determine unto its members the neceſſary and ordinarily ſufficient chiefe Time for Religion, then it hath authority to make that Time neceſſary to Religion, by vertue of its determination, which was not neceſſary before us determination. But the Church hath not authority to make that Time neceſſary to Religion by vertue of its determination, which was not neceſſary before us determination. Ergo, the Church hath not authority to determine to its members the neceſſary ordinarily ſufficient and chiefe Time for Religion.] The Conſequence cannot juſtly be rejected: For the authority we are diſputing about, is a legiſlative authority, and that concerning a Time neceſſary for Religion: which authority God had unqueſtionably in His hands of old; and whatſoever Time He determined, was neceſſary unto Religion, even by vertue of His determination. Now we ſay, we are diſputing of this authority, Whether this be put over to the Church, or not, becauſe ſuch a determination muſt be (as we have ſhewed) of a Time neceſſary unto Religion: Therefore if the Church have the authority to determine this Time, (to make this determination) It hath authority to make that neceſſary by vertue of its determination, which before its determination was not neceſſary. For if it were neceſſary before, then the Church doth not make the determination, or exerciſe a legiſlative authority; but only doe a prudentiall act, or miniſteriall, to declare and preach to its members, what Time God, in Nature or Scripture, hath made neceſſary; not determining, we ſay, any thing, by vertue of any authority given to it in that caſe.
The Antecedent is no leſſe certaine divers wayes. 1. Becauſe, if the Church could make a Time neceſſary, which was not before neceſſary by vertue of its determination; then it could make any Time it ſhould determine, neceſſary by vertue of its determination, (for, A quatenus ad omus valet conſequentia) the authority,To the purpoſe of this Antecedent, See hereafter a diſtinct Argument proving thoſe Times only neceſſary to Religion, which G…d himſelfe appoints. Sect. 62. and ſo the vertue of it, being the ſame in one as in another: And then not only one whole Day in a Week (which is ſo burdenſome to our Adverſaries even to thinke of) ſhould be neceſſary, if the Church ſhould determine it; but even two whole Dayes in a Week, or three whole Dayes; two whole Dayes ſtill together, or three, or any other proportion or number that they ſhould thinke good to determine, ſhould be neceſſary to Religion: which all men would confeſſe to be abſurd. Therefore it remaines, that the Church cannot make a Time neceſſary to Religion by vertue of its determination, which was not neceſſary before. 2. To make a thing neceſſary to Religion, which was not before neceſſary, is to have power upon the Conſcience: But the Church hath no power upon the Conſcience, to make Lawes, and impoſe them upon mens Conſciences: Ergo, the Church cannot make a thing neceſſary to Religion, which was not before neceſſary; and ſo not make Time neceſſary. 3. The Churches authority, generally is acknowledged, not to extend beyond things indifferent: But to make a thing, or Time, neceſſary to Religion, which before was not neceſſary, is to go beyond the limits of things indifferent. Ergo, the Churches authority extends not, to make a Time neceſſary to Religion, which before was not neceſſary: and ſo not to meddle with determining this neceſſary chiefe Time, which muſt be determined for Religion.
XXVI. Argument third. The Church cannot make Time ordinarily ſufficient to Religion.A third argument followes paralell to this [If the Church have authority to determine to its members the neceſſary, and ordinarily ſufficient chiefe Solemne Time for Religion; then it hath authority to make that Time, ordinarily ſufficient, for the chiefe Time for Religion, by vertue of its determination, which before its determination, was not ſufficient. But the Church hath no authority to make, by vertue of its determination, that Time ſufficient ordinarily for the chiefe Time for Religion, which before its determination was not ſufficient. Ergo, the Church hath no authority to determine to its members, the neceſſary and ordinarily ſufficient chiefe Time for Religion.] The conſequence is again cleare from the former grounds. We are now arguing about a ſufficient Time to be determined, ordinarily ſufficient, 1. for Gods honour, in His approbation and acceptance; 2. Sufficient for mens ſoules, in Gods bleſſing: And 3. Sufficient for ſober conſciences ſatisfaction, in reference to a juſt ground of perſwaſion of both the former. Now God had of old in His hands, authority unqueſtionable to determine ſuch a ſufficient Time; and to make any Time ſufficient, ſo far as His determination intended it; even by vertue of His determination of it. And, we are, we ſay, diſputing now: whether this authority be put over to the Church or not? Becauſe ſuch a determination, muſt ſtill be (as we have alſo ſhewed) of a chiefe Time, ſufficient unto Religion; that is, ordinarily ſufficient, and for the chiefe Time, in all the forenoted regards. Therefore if the Church have authority to determine this chiefe Time, (to make this determination,) it hath authority to make that Time ſufficient by vertue of its determination, which before was not ſufficient. For if it were ſufficient before, then the Church doth not properly make the determination, but only declare it; It doth not exerciſe any legiſlative act but only prudentiall and miniſteriall; It only preaches to its members what Times God in nature or Scripture hath made ſufficient: not determining any thing deciſively, by vertue of any authority given it in the caſe.
The Antecedent is alſo again divers wayes confirmed. 1. Becauſe if the Church could make a Time ſufficient unto Religion by vertue of its authority or determination, which before was not ſufficient; then it could make any Time, that it ſhould determine, ſufficient by vertue of the ſame authority and determination; (for again A quatenus ad omne valet conſequentia;) the authority, and ſo the vertue of it, being the ſame in one determination, as in another. And then one houre in a weeke, or two houres in a MonethMonth, or in a yeere, or any other proportion or number, would be ſufficient unto Religion, if the Church ſhould ſo determine it. But this alſo, cannot be denyed to be moſt abſurd. Therefore it remaines that the Church cannot make a Time ſufficient unto Religion, by vertue of its authority and determination, which was not ſufficient before. 2. To make a Time ſufficient to Gods honour, in His acceptation, is His own Royall Prerogative: according to his own expreſſion of His approbation. But this He hath not communicated to the Church in any thing whatſoever,Of Gods bleſſing required to make the Time ſufficient, ſee afterward a diſtinct proofe. Sect. 71. for the maine and chiefe part of it. And therefore not in this matter, hath he given the Church authority; having no where confined His approbation to the Churches determination. 3. To make a thing ſufficient to the ſoules of men in Gods bleſſing, is alſo a peculiar of His Almighty grace. And He hath not given the Church power, to convey in any other thing, His Heavenly Grace, at their pleaſure. And therefore not in this matter of Time. 4. The Churches authority (as we ſaid before) is generally acknowledged not to reach beyond things indifferent. But to make a Time ſufficient for Religion, which before was not ſufficient, exceeds the limits of things indefferent. Ergo, the Church hath no ſuch authority. 5. To make a thing ſufficient to ſatisfy ſober conſciences, in reference to a juſt ground of perſwaſion of Gods acceptation and bleſſing, there can be no leſſe then an impoſſibility of errour, in the determining the proportion, and the diſtribution of it, between the Continuance and Frequency. But this God hath no where promiſed to the Church in any matter (that is, to no number of men, outwardly profeſſing themſelves to be the Church) except only to the Apoſtles. Neither doe our Adverſaries in this point ſo much as pretend an impoſſibilitie of the Churches erring, (as appeares even by their arguing that the Church may alter the determination, after it is made.) Therefore we ſay againe, and conclude, that the Churches determination or authority cannot make a Time, which before was not ſufficient, to be ſufficient to ſatisfie any ſober conſcience; and ſo no way ſufficient for Religion.
XXVII. An Exception anſwered.We are not ignorant, that to both theſe foregoing Arguments about the neceſſitie and ſufficiencie of this chiefe Time, there may be ſome kind of Anſwer made out of the Adverſaries books: Namely, that they argue not, that the Church hath authoritie to determine ſo exceſſively much, or ſo remarkably little. But they come, for the Frequencie, towards one Day in ſeven, and ſometimes almoſt home to it, ſaying, it muſt not be leſſe then one in ſeven. Only they ſtill keep aloofe off in the point of Continuance, which yet (as hath been oft noted, and hath need to be oft repeated and remembred) is the main ſubject of all the diſpute and quarrell between them and us: In this they dare not yet, at leaſt have not ſpoken out, what Continuance, or neere what, the Church ſhould determine, no not for the Publike Worſhip, (except the Author of Sunday no Sabbath, that mentions two houres.) But even about the number of one Day in ſeven, they are not conſtant, but flie off againe ſomtimes a great way, as afraid to grant ſo often by way of neceſſity or aſſert ſo often by way of ſufficiencie, leſt they ſhould be put to prove it; and then the fourth Commandement (which they like not, becauſe it would tie them to a whole Daies continuance) would be their only ſufficient refuge. Therefore alſo their Reaſons are very doubtfully and waveringly propounded. And ſo we eſteeme, that ſuch an Anſwer is over ambiguous to be ſufficient to ſatisfie either of our Arguments. And if they will hereafter (or any for them) offer to make an anſwer definitely and clearely, either to the neceſſitie or ſufficiencie of the proportion; Let them have but one Day of ten, or twenty as neceſsary, and two houres of that Day; or nominate thoſe, or any other proportions of Frequencie and Continuance as ſufficient: Whatever they inſtance in, (and whether it be well or ill) yet will it ſuffice for our Arguments, to juſtifie them, and confirm, that the Church hath no abſolute, or legiſlative authoritie to determine this chiefe Time neceſsary and ſufficient to Religion. But that Nature, and Reaſon, or Scripture, ſome, or all of theſe, doe before-hand determine the neceſſitie and ſufficiencie of it. And that the Churches office herein is no more but of a Cryer, or Preacher, (as our Divines urge againſt the Papiſts, in point of the Churches authority to determine what Bookes are the Word of God) to declare and pronounce, and then conſequently to uſe her authority over her members, to urge them to the obſervation of it, as much as may be: and not at all of a Lawgiver, to determine it. And thus much, we verily beleeve, theſe Arguments have evinced undeniably. Which therefore we againe deſire our Readers to obſerve, that ſo the Churches abſolute and unlimited authority may be no more urged in this controverſie, no not in generall (and ſo deceivable) termes. And then we doubt not, but many Readers will ſoone ſee a neceſſity to have recourſe to the fourth Commandement, as Gods own determination of this neceſſary and ſufficient chiefe Time for Continuance, a whole Day, for Frequencie, one in ſeven, as the only ſure ground for conſciences to reſt upon in ſo important a matter. And that many more, (not to ſay all, that are not ſwallowed up with prejudices) will be of the ſame mind, when we have expreſly diſcuſſed, whether the Churches wiſdome will or can ſuffice to determine from Nature and Reaſon, and any thing in Scripture (beſides the preciſe determination of one Day in ſeven, according to that fourth Commandement) the juſt proportion of neceſſarie and ſufficient Time for Religion. Which we ſhall take to taske, ere we make an end of this queſtion in this Chapter. In the meane Time, we goe on to a fourth Argument.
[If the Church have Authority to determine the chiefe Time for all its Members, XXVIII. Argument 4. The Church cannot determine Time for family, or ſolitary Worſhip.then it hath Authority to determine the Continuance ſo laregly to extend beyond the Publike Worſhip, even to take in both domeſtick Worſhip where it may be had, and ſpecially ſolitary Worſhip, by every Chriſtian apart, before and after the Publike Worſhip. But the Church hath no Authority to determine of Continuance ſo largely, as to extend beyond the publike Worſhip, even to take in both family Worſhip where it may be had, and ſpecially ſolitary Worſhip by every Chriſtian apart, before and after the publike Worſhip, Ergo, The Church hath no Authority to determine the chiefe Time for all its Members.] The conſequence hath beene proved before at large, in the former Chapter, that the Continuance of the chiefe Time muſt be ſo large, as not only to allow, but to neceſſitate before and after the publike Worſhip, family Worſhip alſo, where it may be had, and however to neceſſitate, as well as to afford liberty for ſolitary Worſhip by every one apart.
The Antecedent may be thus ſtrengthned. 1. It is uſually ſaid [That the ſword, nor the keyes, meddle not within doores] that is, Neither the Civill Magiſtrate, nor the Church-governours, take upon them to make affirmative Lawes for private families (for negative they doe) in reference to what they doe among themſelves, not directly concerning the ſervice of the Church or State: And leaſt of all, do they meddle with their Time; of which every governour of a family is counted Lord and Maſter, or Lady and Miſtris, for themſelves and all under their authority. Even when a man is bound by Indentures to teach his apprentiſe his trade, yet not at this Time, or that Time, or ſo long together. Therefore we find not that any Church, or Chriſtian Magiſtrate, though forbidding worke to all even within doores, upon ſuch and ſuch Dayes, hath yet commanded Parents or Maſters to catechiſe their children, and ſervants, within doores on thoſe Dayes preciſely, or pray with them, or examine them what they have learned in publike, or any ſuch like Duties of Religion. 2. But ſpecially in reference to ſolitary Worſhip, ſecret prayers, ſecret thankſgivings, ſecret meditations of the word heard, or of any other heavenly and divine matter, concerning God and the ſoule; The Church hath no authority to determine any Time, which neceſſarily muſt be ſpent in any of theſe Duties, or any other in ſecret. Of which we conceive a double reaſon. 1. Becauſe no authority of man is ſuppoſed to reach to that which neither themſelves nor any other man living can ever come to know, whether it be obſerved or not. Which is the caſe plainly here, No man can know (nor all the men in World) when I retire my ſelfe any Day, and ſhut my ſelfe up in my chamber, whether I pray or meditate, or performe any other ſolitary Worſhip to God, or not: Unleſſe I tell them afterward, or ſpeake ſo loud, as that they over-hear me, which I am not bound to doe, or rather, am bound not to doe. It is altogether vaine (to ſay no more) to determine and command that which no account can be taken of by thoſe that command it, or by any man elſe, whether it be obeyed or not. 2. But further, ſecret Duties, and ſo Time to be neceſſarily imployed in them, are immediately Duties of conſcience, even the moſt inward and ſpirituall that can be. Now no authority of man, of the Church, or any other, reaches immediately to the conſcience, and the inward and ſpirituall part of Duties; But only the Authority of God alone. Here againe the Church or any ſuperiour may give Counſell, or declare the will of God about ſuch Duties, or ſuch Time to be ſo imployed; But cannot command or determine it, Whereas we are ſpeaking of a Time that muſt be determined, of which therefore the Church hath no Authority.