The Christian Sabbath Vindicated, Part 1 · Chapter 11
CHAP. XI.
Two Corollaries from the former Diſcourſes about Solemn Time. 1. All Times and Dayes are not equall under the Goſpel. 2. Time and Place are not equall circumſtances in Religion.
IT is found by experience, That Truth ſometimes is as much (or more) prejudiced by ſome common Sentences, which have ſome ſhew of probabilitie or veritie in them, as by the ſtrongeſt Argumentations againſt it. Becauſe theſe are only confined to the Diſcourſes and Writings of learned men, and are formally and ſufficiently oppoſed by the Patrons of Truth: But thoſe are uſually toſſed up and down among all ſorts, and paſſe for the moſt part without examination, and ſo doe great hurt inſenſibly. Therefore it is, that thoſe who would effectually vindicate an oppoſed Truth, muſt as well take ſome paines to encounter ſuch common ſayings, even diſtinctly and expreſly as any other contradicting Arguments: applying to them (without feare of being counted Tautologiſts) ſuch Reaſons as are laid down even in other places, with the addition of any other that are particular and proper; ſo to diſcover fully the falſitie and danger of thoſe vulgar Conceits and Expreſſions.
I. Two Corollaries from the former Diſcourſe.The thought of this hath made us eſteeme it neceſſary to beſtow this Chapter entirely upon the examination of two common Aſſertions, which ſerve our Adverſaries at every turne almoſt. 1. [That all Dayes and Times (they ſay) are alike, and equall under the Goſpel. 2. That Time and Place are equall circumſtances in Religion.] Which have been ſo commonly agitated, not only in all Writings of theirs in this Subject, (though without any judicious and exact ſcanning) but in vulgar diſcourſes; that they are grown to be in a ſort Proverbs among them: Inſomuch as we find, that the latter of theſe hath in ſome ſort tainted ſome, even of thoſe who yet are Orthodox, in the maine, about Solemne Time: ſo that even they ſpeak the ſame language, now and then, of an Equalitie of Time and Place. All which conſtrained us to take in hand a Particular Conſideration of both theſe forementioned Aſſertions: And though we muſt of neceſſity ſay over ſome of thoſe things we have ſpoken already; and touch ſome others beforehand, whoſe proper place to argue fully comes hereafter: yet we rather chooſe to doe ſo, (though ſome ſhould call it tautologizing) than for want of a formall ſetting our ſelves againſt thoſe fallacious Principles, to leave ſuch prejudiciall conceits in the mindes of any Readers. To begin with the firſt then—
Our Poſition is,II. The firſt. All Times and Dayes are not equall. [All Times and Dayes are not equall under the Goſpel.] The Contradictory whereunto had wont to be exploded as an Anabaptiſticall fancy: But now of late, among the Diſputers concerning the Sabbath and Lords day, it hath gotten ſome more venerable fautors. And which addes to the ſtrangeneſſe, even thoſe that cry it down in the Anabaptiſts, ſay as much as they in ſenſe, and neere their very words. So that there is little or no difference between them, and the other, whom they would ſeem to oppoſe; Except it be, that our Diſputers give ſomewhat more to the Churches power about Times and Dayes, than the Anabaptiſts allow. But that we may refute both the one, and the other,III. The queſtion ſtated, by ſhewing, in their erroneous expreſſions, or meanings; We will firſt a little ſtate the Queſtion now before us; and then declare our Grounds oppoſite to their Aſſertions; and finally, give a touch of Satisfaction to their chiefeſt ſtrength from the New Teſtament, which may ſeem to favour them. But all briefly.
1. It is true, [That all Times and Dayes, in themſelves, 1. Our conſent.as Times and Dayes, materially conſidered, are equall, and of the very ſame nature.] One not more excellent, more holy, more neceſſary to be obſerved to Religion, than another: that is, antecedent to all determination of God, or in ſenſu diviſo. So that the learned Biſhop ſpeaks right in this, [Every day of the week had one and the ſame efficient cauſe, namely, Divine creation:B. of E. p. 34. And all times and things created by God, were very good.] But if they ſo ſtate the Queſtion, the Anabaptiſts, and they, and we, are all agreed; They have no Adverſary in this Cauſe. But yet this is nothing; For they may as well ſay this of all Times and Dayes under the Law, as under the Goſpel; That all were materially equall, and in themſelves conſidered. By the Sun-riſing, or ſetting, no Theologicall difference appeared in any of them, no more than now. Here then lies no ſcruple.
Ameſ. Medal. Theol. lib. 2. c. 15: ſect. 50.53.2. It is alſo granted, [That the Church may ſet apart ſome Times and Dayes for publike Worſhip.] But with ſome limitations before inſinuated. 1. That they be not accounted as neceſſary to Religion, or as eſſentiall parts of Gods Worſhip. 2. That they be not eſteemed and uſed as properly Holy, ſo farre that it ſhould be unlawfull to change them, or to imploy them in any but ſacred uſes. 3. Laſtly, that they be not eſteemed as efficacious meanes of Holineſſe and Bleſſing, (in reference to the particular Times, Dayes, or Houres) to the obſervers of them. But in this ſenſe againe, nor we nor the Anabaptiſts we thinke, will much contend with them, For the Anabaptiſts, granting a publike Worſhip, by Aſſemblies; muſt needs confeſſe [That there muſt be ſome Times or Dayes ſet apart for orders ſake to that uſe, and that every one may know when to joyne with the publike Aſſemblies. B. of E. p. 132.] Yea we are told, that ſome of them did judaize, and kept the Saturday-Sabbath, as inſtituted of old by Divine authority; and not the Sunday, as being, in their opinion, (and our diſputers too) but of humane inſtitution. There was therefore no reaſon to quarrell with the Anabaptiſts, concerning the inequallity of Dayes, if this be all the difference. Rather it ſeemes the Anabaptiſts were offended at this, that thoſe Dayes which man only had inſtituted, were called Holy dayes; and obſerved (as they conceited) in that manner, and with that opinion of Holineſſe, &c. as thoſe of Gods inſtitution were to be obſerved.
3. Nor is there any queſtion made by any ſide, [Whether Divine inſtitution (alone) doe not make any Times, this or that particular Day, or Houre, properly Holy, and neceſſary to Religion.] For this is granted, there were ſome Dayes ſo made Holy under the Law. And the reaſon is the ſame under the Goſpel; If God inſtitute, or perpetuate any.
2. Our diſſent. Our opinion explained.4. But herein as we conceive, lies the buſineſſe and difference betweene us; That we ſay, [All Times under the Goſpel are not equall in reference to Religion;] But that ſome Times: (in the ſeverall reſpects of Time) ſome expreſſe and definite Continuances; ſome expreſſe and definite Frequencies, or Revolutions; and ſome expreſſe and definite Seaſons, or particular Dayes; are neceſſary to Religion; and properly Holy: ſo as they may not be changed, abrogated, or otherwiſe imployed, by man; and ſo neceſſary above others; (in ſenſu compoſito) not by a Phyſicall neceſſity of ordinary nature; but by a Theologicall neceſſity, Conſentancum eſt rationi naturali, vel potius moraliter neceſſarium eſt, ut faſti ſint dice Suarez. lib. 2. de Relig c. 2.or Ethicall and Morall, as ſome other (beſides us) have expreſſed themſelves. And that ſo, it ſhould be ſin in all men (except in the caſes of reſervation, admitted by God to interrupt ſolemne Times) not to obſerve thoſe particular Times and Dayes, which is not to be ſaid of other Dayes and Times. Our diſputers contrarily do maintaine, That no expreſſe or definite Continuances, or expreſſe and definite Revolutions, or expreſſe and definite particular Dayes, 3. The contrary opinion explained.are ſo neceſſary to Religion, as that all men, or all Chriſtians, ſhould be guilty of ſin, for the in obſervation of them, more then of others.] This, we ſay, is that which many of their reaſonings apparantly tend unto, and which they muſt meane, if they underſtand themſelves: Alſo we cannot deny, but that at other times they ſay that which will not ſtand with this; as we ſhall even here by and by ſhew them. But we cannot help that, if they contradict themſelves; (as they doe in more things than one) but only by ſhewing it them, and our Reaſons on the one ſide; As we ſhall here now doe for our Aſſertions, to win them fully to them, if it may be.
We ſay then, for the confirmation of our Poſition,IV. Confirmations of our Aſſertion. Arg. 1. Nature determines a whole day at leaſt once. Ergo. and refuting of theirs: 1. [If the Law of Nature determine, at leaſt once in every mans life, a whole Dayes continuance expreſly, as neceſſary to be altogether ſpent in Religion, (as we have argued in the ninth Chapter) then is not all Time equall under the Goſpel, in reſpect of Continuance for Religion.] No other proportion will ſatisfie the Law of Nature; no, not two, or three Halfe-Dayes, in ſtead of one whole Day. And ſo this Continuance of a whole Day may not, by man, be abrogated, altered, or alienated; and is more properly Holy, than any other Continuance of Time for Religion; that is, than any other that is leſſe; For greater there can be none in Nature, as hath been ſhewed.
2. [If the Law of Nature determines for every Work-day of a mans life, at leaſt a double Frequencie of attendance upon God, V. Arg. 2. Nature determines for twice every day. Ergo.as neceſſary unto all men: (which we have alſo argued in the forenoted place) Then is not all Number or Frequencie of Times equall in Religion; Or all Times equall in reſpect of an expreſſe Frequencie or Revolution ſo often.] Halfe the Day ſpent in Religion, will not ſuffice to diſcharge from the ſecond due attendance: nor ten times upon the Day before, or the Day after, compenſate for that neglect: Becauſe the Continuance being not here determined, the Service may be ſo ſuddenly diſpatcht, as nothing but want of Will and Devotion can be aſſigned as the cauſe of not tendring that double proportion on the moſt buſie Day that any man hath in his whole life.
VI. Arg. 3. Nature requires a determination for Continuance and Frequencie. Ergo.3. [If the Law of Nature require any determination of Time at all for Continuance and Frequencie jointly, (as we have alſo proved at large, and all our Adverſaries alſo acknowledge, under the termes of a Sufficient Time to be Morall-Naturall:) Then, whoſoever be the determiner of this ſufficient Time; or whatever the proportions be, though but an houre in a yeere: yet is not all Time equall in Religion under the Goſpel, for Continuance and Frequencie both. For this houre in a yeere is neceſſary to Religion, and ſo properly holy, and unchangeable by man, (who may not take a ſhorter Continuance, or leſſe Frequencie, becauſe this is neceſſary; not a longer Continuance, and greater Frequencie, becauſe this is ſufficient for the chiefe Time:) leſſe, and ſeldomer being againſt the Law of Nature; which cannot be ſaid of other Continuancies and Frequencies more large: Yet againe, more, and oftener, being not ſo neceſſary, and ſo burdenſome. And therefore ſtill, this houre in a yeere, (or any other Continuance in any other Frequencie pitcht upon) is above all other Times for Religion; no other being equall to it.
VII. Arg. 4. Nature requires a determination of a particular day. Ergo.4. [If there muſt neceſſarily be, together with the determination of the Continuance and Frequencie for the neceſſary ſufficient chiefe Time: alſo a particular determination of the particular day and houre, wherein this houre in a yeere muſt be obſerved; (or elſe it is impoſſible to be obſerved by a whole Particular Church together conſtantly: and much more impoſſible in regard of a whole Nation; and moſt of all for all Chriſt…ans, and men, all the world over.) Then, when that particular Day and Houre is once determined (by what authority ſoever) in any Church, (as it muſt neceſſarily be, as ſoon as the old ſeventh-day Sabbath was known to be abrogated) All Dayes and Times are not equall in Religion under the Goſpel, even in regard of the particular Seaſon, or Order, Day or Houre.] No other Day or Houre is equall to this determined Day or Houre, but It above them all: That particular Day, wherein that Houre is to be obſerved, is above all other Dayes: and that particular Houre of that Day is above all other Houres even of the ſame Day. As a King once choſen, (in an elective Kingdome; and choſen he muſt be, as ſoon as poſſible may be) is above all other men in that Kingdome or Nation, and none equall to him from henceforth, whatever they were before his election. And in reference to this election neceſſary to be made of a King, that State is called properly a Kingdome, even during the inter-regnum or vacancie: and it cannot be ſaid properly, that all men are equall in that State, becauſe the Fundamentall Law of the State requires, that one be above all the reſt as King. So that from the Law of Nature, and the confeſſions of our Adverſaries themſelves, It cannot be properly ſaid, that in any one of the Reſpects of Time, (Continuance, Frequencie, or Order) all Times or Dayes are equall in Religion, under the Goſpel. For that, 1. The Law of Nature requires a determination of all the three Reſpects, that ſo a chiefe Time may be obſerved. 2. It then requires (upon the ſuppoſition of Gods not determining now) an undelayed immediate determination of all of them by the Church. 3. It binds conſequently (upon the ſuppoſition of this determination left to the Church) the Conſciences of all under the Churches authority, to that determination in all reſpects, as well, and as ſtrongly, as if God himſelfe had expreſly made it. And ſo to all inferiors in the Church, (and ſuperiors too, unleſſe endued with cleare authority to alter what is once ratified by God) that Time ſo determined, for Continuance, Frequencie, and Order alſo, is neceſſary, and unalterable, and above all others.
5. If God, in the New Teſtament, VIII. Arg. 5. God ownes one day as his viz. the Lords-day. Ergo.have owned one particular Day in a Revolution, as His calling it the Lords day, (as He hath undoubtedly, whatſoever ridiculouſly D. Gomarus hath fancied, that it ſignifies only the day of the viſion to John, and no more) Then, how ſeldome ſoever it come about, be it but once in a yeere; Or whatever be meant by it, whether the day of the Lords nativitie, Chriſtmaſſe day, as it is called; or of His reſurrection, Eaſter-day, or any other day; and how little ſoever be to be obſerved of it as holy, and ſpent in Religion, two houres, or one houre, or leſſe: Yet ſtill, in as much as it is intituled the Lords-day, (by the Spirit of God guiding St. Johns pen) All Dayes and Times are not equall in Religion under the Goſpel, for Frequencie, and the particular Day in that Frequencie. For this Day, in its Frequencie, is above all other; It alone (and no other with it, or beſides it) is honoured and graced with that Majeſtick and glorious title.
IX. Arg. 6. The Church in all ages hath owned the Lords day. Ergo.6. If the Church in all Ages from St. Johns time, be a ſufficient Interpreter (or living Dictionary) of a word or phraſe in Scripture, (as a man would thinke no man would offer to contradict that) Then the Lords-day ſignifies both a Day in a Weekly revolution, (and not an Annuall Day) and the firſt Day of the Week, the Day after the old Sabbath, which was the laſt Day of the Week. On which firſt Day of the Week, S. Paul being at Troas ſeven Dayes, kept a ſpeciall meeting, and adminiſtred then the Sacrament: and on that firſt Day of the Week, he appointed at leaſt the charitable collections to be; taking it for granted, that that Day was weekly obſerved; as undeniably it was in the next Age, and ever ſince. Then alſo, againe, All Times and Daies are not equall in Religion under the Goſpel: But the Lords-Day, the firſt Day of the Week, for Order and Frequencie, is above all other Daies, and numbers of Daies. One Day in ſeven, and the firſt of the ſeven, have that dignity in the New Teſtament, to be owned as Gods, as the Lords own time, which no other Number or Day can pretend unto: None ſo neceſſarie as this to be obſerved.
X. Arg. 7. The Lords day, in all the three reſpects of Time, moſt neceſſary to Religion. Erg. foreign, Perrincus al Dominum Scap.7. If whatſoever God ownes as His poſſeſſion, by way of diſcrimination or difference from other things of the ſame kind, uſes to be wholly His; no part or parcell of it for worldly uſe, as it was with the Lords houſe, and the like: Then is the Lords day wholly the Lords, wholly ſacred; the whole Continuance of it being the Lords poſſeſſion, to be wholly imployed in His immediate worſhip and ſervice: [The Greeke word for it, foreign, being plainly a Poſſeſſive belonging to the Lord.] And then alſo again, All Times and Daies are not equall: in Religion vnderunder the Goſpel, even for Continuance, as well as for Frequencie and Order. But the Lords-day is in all the 3. Reſpects of Time more neceſſary to Religion than any other, and ſo above all other Dayes and Times: There being none, beſides this, ennobled with ſuch a relation to the Lord, to be ſtiled by Himſelfe, His. None ſo every way, or any way, the Lords day, as this. For alſo—
XI. Arg. 8. The Scripture ownes the Lords day, as of his inſtitution. Ergo.8. If Scripture may be ſafely interpreted by Scripture, even about the nature and reaſon of a phraſe or terme, (as that uſes to be a generall rule among Divines, except there be in the Text it ſelfe an evidence, that it cannot be here taken as it is elſewhere; or that it oppoſe ſome other undoubted truth.) Then, beſides all that hath been already noted of the Lords-day, it is hereby alſo intitled to an Inſtitution from the LORD Himſelfe, from CHRIST: The Primitive Church ſeemes to beare witneſſe to this, calling the Prayer inſtituted by Chriſt, by the ſame terme foreign, Oratio Dominica, neither can it ſignifie any thing but the Prayer of the Lords inſtitution: Though the Generations after, weakned the Teſtimony, by calling Churches ſo.As being paralell in phraſe with the LORDS Supper, which beyond all peradventure, had no other Inſtitour but Chriſt. The Spirit of God, who directed the two Apoſtles. Paul, and John, in theſe two titles, (which are neither of them uſed in Scripture but once a peece,) never vouchſafed the terme to any other thing in the New Teſtament: but only to the Supper and the Day [foreign.] He had his choyſe of words, and ſpake nothing, but upon admirable reaſon. And no other good reaſon can be imagined why he would match theſe two, (& theſe only) in this appellation, If they both had not had the ſame Author and Inſtitutour: And if he had not intended to inſinuate ſo much unto us, and teach it us even by the phraſe particularly, giving firſt the terme to the Supper, and when we could not miſtake that, matching the Day with it, that we might not miſtake that neither. Then alſo, once more, All Times and Dayes are not equall in Religion under the Goſpell. The Lords day is above all other Dayes and Times, in regard of its Author and Inſtitutour. No Day is equall to this in this higheſt dignity and prerogative, (whence its being His peculiar, His poſſeſſion, wholly His, ſacred to Him, infallibly flowes, unleſſe He had ſaid the contrary,) having its authority and inſtitution from the Lord himſelf; and ſo being then unqueſtionably neceſſary to Religion; and moſt properly Holy; and beyond controll altogether unalterable by man: None of which can be alledged with any the like pretence from Scripture, for any other Day under the New Teſtament. We are not ignorant, that exceptions are made by our diſputers againſt theſe things that we have repreſented concerning the Lords day; But the ſpeciall anſwer to them we reſerve to its proper place, where we ſhall (by His aſſiſtance, for whoſe Commandement, Day, and Honour, we argue in all this,) take all that they ſay againſt it, into conſideration; and give, we hope, a ſatisfactory diſcharge to all their objections. In the meane Time, upon ſo juſt an occaſion, in this place, we thought it requiſite to give our Readers a breefe of what we ſhall more at large then diſcourſe of, whereby we doubt not, but even without the help of our ſolutions, divers, will be able, by the innate light of theſe conſiderations here preſented, to diſcover the adverſe exceptions to be but frivolous; and no way enervating our aſſertions about it. But we have one proofe more of the inequality of Times now —
XII. Arg. 9. God retaines the determination of Times to himſelf. Ergo. all not equall.9. If God himſelfe retaine in His own hand, even under the Goſpell, the determination of the Continuance and Frequency of the chiefe Time neceſſary and ſufficient to Religion for all men for the chiefe Time; and that it is not put over by Him to men, the Church, nor any other; (as hath been at large proved in the forgoing Chapter:) Then the fourth Commandement is unqueſtionably, that determination, expreſlly for one whole Day in ſeven, and the Lords day, the firſt Day (of the ſeven) of the week; is the particular Day, and all that we have here now ſaid of the Lords day is undeniably true, unleſſe our Antiſabbatarians will turne Sabbatarians, and pleade for the Saturday-Sabbath, as ſtill in force by the fourth Commandement: (from which Hold, we yet doubt not but we ſhall beate them hereafter, and all that argue for it:) But howſoever: then ſtill it followes moſt certainly, that all Times and Dayes are not equall in Religion under the Goſpell. But that there is ſtill as great an inequality of ſome Dayes (though not of ſo many) as ever there was under the Old Teſtament (except the typicall uſe of the particular Dayes then appointed) even upon the higheſt ground of Divine command; which lifts up the Lords day for the whole Day in a conſtant weekely revolution, above all other Times and Dayes, now whatſoever, as certainly, (and only) neceſſary to Religion, and ſufficient for the chiefe Time, unto all Chriſtians, and men all the world over, and properly Holy, and unalterable by man; and honoured with the bleſſing mentioned in the fourth Commandement, and needed by men, as we have diſcourſed before.
XIII. Objections anſwered.And now from all this, will follow a certaine, and eaſie Anſwer to thoſe places of the New Teſtament, which ſeeme to favour the adverſe opinion; and to lay all Dayes and Times levell now. As Gal. 4. Blaming the obſervation of Dayes, and Moneths, and Times (or ſeaſons, foreign is the word) and Yeeres. And Rom. 14. making ſtronger Chriſtians to pronounce, every Day alike. Sol.Theſe places, we ſay, muſt of neceſſity be interpreted of the Iewiſh Dayes and Seaſons, the particular Dayes which they obſerved for the Weekely Sabbath; and the New Moones; Theſe texts and Collections are oft earneſtly urged by our diſputers: therefore we ſhal in another place more fully ſift and ſcan them, and the objections raiſed from them: But here it was neceſſary to touch them in briefe.and the ſeaſons for their Yeerely feſtivalls; the Paſſeover, feaſt of Weekes, Trumpets, Tabernacles; and their Sabbaticall Yeeres, every ſeventh Yeere; and Yeares of Iubilee every 50. Yeares, of theſe Seaſons and Dayes, ſpeakes the Apoſtle, which the falſe Apoſtles would ſtill obtrude upon Chriſtians, and weake ones ſtill made conſcience of. Of all theſe Dayes and Seaſons, it is moſt true, that they are all alike under the Goſpell: and none higher then others, none of them to be obſerved with any religious reſpect to the Day, any more, or as Holy-Times: as being made voyde by Chriſt, and laid levell with all ordinary Dayes and Times. But theſe cannot be extended to all Dayes and Times univerſally. If but any one of the former poſitions in this Chapter be true; and much leſſe can they be urged againſt us, if all our reaſons here expreſt, be good, as we beleeve them to be: And ſpecially the third, and the laſt. For which, without more adoe now, we appeale to the conſciences of all readers; [Whether they will admit of our interpretation of theſe places, or make voide even any neceſſity of any ſufficient Time at all for Religion (and ſo hazard the looſing of all Religion for want of a ſufficient Time) ſo much as one Houre in a Yeare, or any day at all to be certainly determined for Religion, Gods Worſhip and ſoules good?] Which whatſoever it be, or by whomſoever it be determined: All Dayes and Times are not equall: but the determined ſufficient Time muſt be above all other Times, and the Day for it above all other Dayes. And if they grant ſuch a determination neceſſary, then whether, notwithſtanding all our Arguments, they will ſtill aſcribe it to men, or to God? And if to God, then all Dayes and Times are again (more certainly) not equall. But Gods determined Times and Dayes muſt be above all others, for neceſſity, ſufficiencie, holineſſe, bleſſing; which is enough and enough for thir aſſertion. And ſo we leave it, to the conſciences of our readers: And proceed to our other poſition: which is—
XIV. The ſecond Corollarie. Time and place are not equall circumſtancies in Religion.[Time and place are not equall circumſtances in Religion,] For the demonſtration whereof, we need uſe no other arguments then ſuch as may be drawn from what we have already diſcourſed concerning the profitableneſſe and neceſſitie of Time toward Religion, ſpecially the Continuance and Frequencie of. Time largely imployed to Religion, even indeterminately and voluntarily; but more, determinate and ſolemne. Whereunto when we go to ſeek a paralell in place, we ſhall find the diſtance and difference ſo unmeaſurable, as we cannot forbeare ſaying, that we know not how to wonder ſufficiently, how confidently, and continually, the equalitie of Time and Place is inculcated upon all occaſions. And were it not for that confidence of our adverſaries in this aſſertion, we ſhould even be affraid, our Readers would think us fooles, or that we wanted worke, to buſie and trouble our ſelves to declare a thing ſo evident and plaine, as this will anon appeare to all that exerciſe either conſcience or reaſon in the comparing theſe two one with another.
XV. Place may be conſidered.To which purpoſe we muſt needs firſt begin with a little philoſophicall diſcourſe of Place relating to humane actions, and buſineſſes; as we had before of Time, but with much more brevity. And then we ſhall make up, (but briefly alſo, for a few words will make it plaine enough,) the vaſt diſproportion and inequalitie between them in Religion.
1. In quantity, or in Vbi.We ſay then firſt, That as Time, ſo Place, in Philoſophy, is conſiderable in a double Predicament, one of quantitie or proportion, roome or ſpace; which alſo hath three reſpects (or dimenſions, as they are called, whereas the proportion of Time hath but two.) 1. Of Length, 2. Of Breadth. 3. Of Height, which is ſo termed as it tends upward: but as downward, is termed depth. The other of Vbi which hath not an Engliſh ſubſtantive proper for it, onelyonly, we muſt engliſh it, the place where a man is, or doth ſuch a thing.
2. Naturally, artifically, or accidently.Again, Place (as well as Time) may be denominated, according to nature, or art, or accident: 1. Naturally, as to be in or upon the earth or water, or ayre, 2. artificially, as to be in a houſe, or room cloſed round, and covered over head; or open above, or on the ſides. 3. Accidentally, to be where ſuch a thing happened, or together with ſuch company and the like. Each of theſe may admit many varieties of diſtinctions, which it is not to the purpoſe to reckon up, though ſome artificiall ones we muſt a little more look at by and by.
Moreover Place (as was ſaid of Time) how ever denominated,3. As Indeterminate or determinate. is conſiderable two wayes: Either as Indeterminate, and unregarded; or determinate, definite, and appointed. The firſt is, ſuch Place, where a man is, or where he doth any thing, without choiſe of that Place, for that action or buſineſſe, either by himſelf or by any Superiour; and only ſome conſideration moves him to that action or buſineſſe at that Time; and ſo he performes it in that Place where he happens to be at that Time; and poſſibly doth not ſo much as think of the Place at all; but meerely of the buſineſſe in hand, and the occaſion of it. The other is ſuch Place, wherein before hand a man purpoſed and reſolved, either by his own choiſe, or Superiours command, to do ſuch an action, or purſue ſuch buſineſſe. And ſo the Place is part of that which he takes upon him to regard in the performance of ſuch buſineſſe; and part of that which is charged upon him by the command of his Superiour, what ever be the Motive, or Cauſe, of ſuch undertaking of charge.
And now, that we may the more ſpeedily come to out Paralell, we will forbeare any diſtinct conſideration of Place in reference to civill buſineſſe, as waiting on a Superiour, getting of Learning, or the like: and without more adoe fall upon the buſineſſe of Religion for Gods honour, and the good of ſoules, though we ſhall illuſtrate that a little now and then, by inſtances alſo in civill matters.
Place, then in reference to Religion, hath generally,XVI. Place in reference to Religion is either common or Conſecrated. as it was with Time, a twofold conſideration. It being either ſome common Place, uſually and ordinarily imployed in worldly buſineſſes, as a hall, parlour, chamber, yard, or field, &c. (which for diſtinction ſake, not rigorouſly, are termed prophane places,) or elſe Conſecrated Place, ſet apart purpoſely for Religion: and that either wholly and perpetually; or but in part and for a Time, or at ſome ſet Times, again that which is perpetually Conſecrated may be excluſive, either of all worldly matters from being tranſacted in that Place, or of all other Places from being capable of thoſe ſervices for which that Place was Conſecrated, as in both reſpects, the Temple of old, was by Gods appointment a Conſecrated Place, excluſive from all worldly buſineſſes, and from any other Place being capable of Sacrifices and other typicall ſervices for which it was ordained. Alſo Place, whether common or Conſecrated, may relate to Eccleſiaſticke (or publique) worſhip of divers families together; or domeſticke worſhip by thoſe of a particular family, or ſolitary worſhip, of each perſon by themſelves.
Here now we are to take a view, how far Place in any reſpect is profitable or neceſſary to Religion? And whether it can match Time in it? Or comes ſhort of it? And if it do, wherein? So that we may do our Adverſaries all the faire right that may be in the point, we will firſt of all ſcanne, all the profit or neceſſity that can poſſibly be pretended to be in Place, ſome Place, or any Place, toward Religion, wherein it equallizes Time any way. Whereby alſo they (and all Readers) we hope, will ſee by how ſlender matters they have been abuſed, to make them proclaime in ſuch ſort, as they do continually, the equallitie of Time and Place in Religion.
XVII. Place how neceſſary to Religion. 1. Naturally or Phyſically.The neceſſitie of Place may be reduced to three Conſiderations, all reſpecting properly the body, and none of them the mind directly, which yet is principally employed in Religion. Frrſt, there is a Naturall, Phyſicall neceſſitie of ſome Place for every Religious action, or rather for every bodily creature to be in, during its actions. Even Spirits and Angels being creatures and finite, though not corporeall, have their Place, (their Vbi as Philoſophers call it) wherein they are; and out of which they are not at that Time.
And all bodies have beſides, both Locum Internum, which terminates their bodies, as alſo an Exteriour Place, within the ayre or water (or viz.) which by a naturall phyſicall neceſſitie they do require and take up and fill; namely a Place proportionable altogether to their own bigneſſe, for length, breadth, and heighth. And this they never change, while the bodyes are the ſame; This proportion of Place is immutable, being naturally fitted to their bigneſſes, how ever the bodies move from Place, to Place, in regard of their Vbi. Now if we take Place in this conſideration, there is indeed an equallity between it and Time in Religion (or any other buſineſſe or action,) both are neceſſary, phyſically, as we ſay, that is, inevitably, whether we think of them or no, whether we will or no. No man (no creature) can rid himſelf of the company of Time and Place. (Eſſe cum tempore, & Eſſe in loco; are as inſeparable adjuncts, as their own very being.) But this is ſuch a weake conſideration, as we ſhould be aſhamed to mention it in a ſerious diſcourſe, but that we find our Diſputers, even ſeriouſly holding this forth, as a remarkable equallity between Time and Place in Religion, that nothing can be done without ſome Place, as nothing without ſome Time, and that this ſhould inſinuate them both alike, and of equall importance. Whereas in true and ſober underſtanding neither the one nor the other, come at all into a Religious conſideration in this ſence. Vertue nor Vice, Ethically or Morally, (and much leſſe Theologically or Religiouſly) having no manner of relation to ſuch Time or Place, or ſuch Time or Place to them. Therefore we diſmiſſe this conſideration as unworthy of any Time or Place in our diſcourſe: but that our Diſputers wiſdome, or Philoſophicall naturall (not morall) reaſon hath laid a neceſſity upon us to ſay thus much of it, that it may no more hereafter be talked of in this controverſie.
There is a ſecond neceſſity naturall of Place to humane actions;XVIII. 2. Vitally. Religious, or Civil, which we may call vitall, or medicinall, that is, that the proportion of the Place, wherein one Prayes (or many) or tenders any ſervice to God, be of ſo large a compaſſe for length bredth and heighth, as that a man may have roome to breath, and that his limmes and members of his body be not ſo cruſhed or crowded, as thereby his life or health ſhould be violated and endangered. From whence followes a neceſſity of a larger Place for many, then for one, or few. Now in this conſideration alſo, we will not deny an equallity between Place and Time. Place muſt not prejudice the life or health by the ſtraightneſſe. No more may Time, by its over long Continuance, or too much Frequency, for any Religious duty, or any thing towards it, watching, faſting, or the like. But this kind of neceſſity is rather Negative then Poſitive, in true conſtruction, and is not for Religion properly in a Morall or Theologicall conſideration, as was noted before, but only naturall, vitall, medicinall, reſpecting the bodily ſpirits, and but indirectly the mind or ſoul. And therefore we need not multiply more words of it.
Meane time we have a third naturall neceſſitie to conſider,XIX. 3. Animally, or ſenſitively. which we may call animal, or ſenſitive; namely, that the Place where one is met with others to worſhip God, be ſo large for roome, and ſo ordered for neerneſſe to him that is to ſpeake, (whether in Prayer to God for all the reſt, or out of the Word, by Reading or Preaching to all the reſt) as that all and every one may be able to heare, whatſoever is ſpoken. And this conſideration once more equallizes Place and Time. This being like to the neceſſity of light Time, (whether Naturall of the Day light, or artificiall of Candles, Lampes, Torches, &c.) that all may both read, that can read, and beſides may know to behave themſelves orderly in the ſervice of God, and may partake of the Sacraments in a fitting and decent manner. But againe this conſideration, is rather Negative, or Privative, then Poſitive; and though drawing neerer to Religion then either of the two former; yet being not properly a neceſſity Theologicall or Morall, but animall and ſenſitive, the Senſes not ſerving but within ſuch a diſtance, and with ſuch helpe: Whereas Religion is chiefely exerciſed in the mind, and may be (ſolitarily) without any preſent uſe of the Senſes; and when publikely, the Senſes are accomodated with fit Place, and Time, the mind perhaps is wholly irreligious. So that here is a very ſmall matter toward Religion, affirmatively and certainly, by all this neceſſary Place had and obſerved. And yet this is all the neceſſity to Religion, that we can conceive, that Place in it ſelfe conſidered, (and Antecedent to all command of God, of which by and by) is capable of, in any reſpect relating to Gods Worſhip, and the good of mens Soules: as we ſhall ſee more anon.
XX. The profit of Place is accidentall, in regard,Sutable hereunto, ſomewhat alſo may be ſaid, of the profit of Place, as it may be thus, or thus diverſified, toward Religion. But whatever it is, it will be found only accidentall, and not any way affording any ſubſtantiall profit, like that which we have before noted (and muſt now againe for this purpoſe repeat) of the profit…bleneſſe of the Proportion of Time both for Continuance and Frequency, in a ſubſtantiall manner as we may call it.
1. Of fitnes.Firſt, then there may be an accidentall profit (or rather convenicy, for that here is the more proper phraſe) in Place, when well contrived for the largeneſſe of it according to the company, and for the cooleneſſe in hot weather, and warmth in cold weather, and ſhelter from raine, and wind, and the like. Yet this, it is not amiſſe to obſerve, is ſo little toward Religion, that the Jewes had not by Gods command any ſuch thing in that Court of the Temple where they met, but were in the open ayre, lyable to raine and ſtormes, as appeares (beſides the evidence of other proofes) by Ezr. 10. verſ. 9.13. Though it is alſo true, that ſome of the godly Kings provided ſomewhat toward it, cal'd a covert for the Sabbath, which wicked Ahaz is branded for taking away; (as in ſpite to the Worſhip of God) a Kin. 16.19. Whereunto we may adde, the conveniency of fitting ſeates, and galleryes, and windowes for more light, and ſuch like accommodations; and the Places of publike Worſhip being not too farre from the dwellings of thoſe that are to have recourſe to it. And like unto this accidentall profit of Places, is the accidentall profit of Time heretofore noted, namely the ſeaſons of Time, as that the publike Worſhip, particularly be not too early, nor too late, in the morning, or at night, whereby men would be apt to be ſleepy, or drowſie, nor too long continued in the extremities of heat or cold, which would dull mens devotions, or that perſons could not come from, and returne to their dwellings, in convenient times. Here now againe Time and Place are equall, But theſe things are ſtill rather removalls of impediments, then any formall furtherance, when they are at the beſt, as reaſon and experience ſhewes. All this may be obſerved, and yet little or no Religion gotten hereby.
2. Another accidentall convenience (or profit,XXI. 2. Of gracefulneſſe. if any will ſtill call it ſo) may be in reference to the fancie, when the Place is ſo gracefully ſhaped, whether in the greatneſſe of it, beyond any neceſſary uſe, or in the littleneſſe of it, yet capacious of all the company; and otherwiſe artificially adorned, both in the fabricke of it, and other adventitious ornaments: as that it pleaſes the fancy of ſuch as come into it, which oftimes ſuch things doe, even more then enough. But this conveniencie ſuch as it is, (though if it be ſoberly and rightly uſed, may adde a little cheerfulneſſe to the Spirits at the firſt beginning) oftentimes, if not for the moſt part, and with the moſt men, proves an inconvenience, and a great one, by diſtracting mens minds, with looking upon thoſe fancies, and ſo occaſioning the neglect of the religious and ſolemne actions, they come (or pr…d to come) for. In ſo much as the wife and ſevere Lawgiver of the Lacedemonians Lycurgus, Plutarch. in vita Lycurgi.appointed the Place for the publike meeting of the Senate for State affaires, rather by a River ſide, then in any houſe: Becauſe he ſaid, In a houſe, men would often be gazing upon the faſhion of the building, or ſome other beautifyings of the roome where they were, and ſo many times neglect the minding of the buſineſſes in hand. How much more is this like to be, If Places for religious meetings, be curiouſly adorned with Paintings, and Stories, and ſuch like gawderies, as ſome would have them now adayes. So that, though here, we offer not any paralell of Time to Place in this conſideration, becauſe Time being not ſo founded in a ſenſible object as Place is, it is not capable of artificiall ornaments, or pleaſure to the fancy, yet Place hath got little preheminence of Time in this, being more liable to abuſe then Time, and its conveniencie very weake. Therefore for this particular, we will referre it to the Readers, to pronounce concerning their equality toward Religion, and proceed to a third conſideration.
XXII. 3. Of decencie, or civill reſpect.3. Some kind of profit, or conveniency, may further be in Place, namely of a ſet determinate Place, even Conſecrated: (we meane not, with this or that Rite of Conſecration, for which we know no warrant in Scripture, no ſuch thing being related of the Synagogues, beyond which, our Places of Worſhip can with no good reaſon pretend, if ſo farre) But we ſay there may be an accidentall conveniencie of Conſecrated Places, built purpoſely, and altogether reſerved for religious Duties, as our Churches, and the Chappels of great men. Which profit, or conveniencie, we may call a Civill Teſtimoniall of reſpect to the Worſhip of God, and buſineſſe of Religion.
That as it is a peece of Civill decency, and expreſſion of reſpect, to have roomes reſerved for ſerious buſineſſes: As the Townehouſe for every Corporation, the Shire-houſe, the Parliament-houſes, and the like. Even every man that hath roome enough in his private houſe, hath ſeverall Places, to lodge, to eat, to dreſſe meat, &c, and other things are not uſually done in thoſe roomes: So in Times of Peace and Plenty, it is fit there ſhould be for all publike aſſemblies, Places built and reſerved for Religious uſe. And to apply theſe without any neceſſity to meere ſecular purpoſes and buſineſſes, may be a breach of decency: Although all ſober and ſerious buſineſſes, wherein the Pariſh generally are to meete, may haply paſſe for a ſufficient neceſſity, if there be no other Town-houſe wherein they can meete. Alſo to keep a ſchoole in ſome part of the Church (as it was wont to be, in all villages, till of late) where there is no ſchoole houſe built, may alſo pretend to a neceſſitie, But out of theſe caſes, and for the conſtancie of meeting, It is fairely convenient to have publique places ſo ſet apart for Religious ſervices. But this convenience is again but a weake matter. For he that prayes in his hall, or parlour, may, and often doth ſerve God as Reſpectively, Decently, Devoutly in his mind, as he that hath a Chappell in his houſe: and ſo Souldiers that heare Prayers and Sermons in open Fields, where ever their Campe is, may be as devoutly affected, as thoſe that have the moſt convenient Church to meete in. And ſo it was unqueſtionably, with the Primitive Chriſtians, who met any where, in private houſes, in caves, in woods; and had certainly no ſet Places at the firſt; notwithſtanding all the pretended allegations that ſome have made of late for this;Cameron de Eccleſ. p. Of which the moſt materiall are anſwered by the learned Cameron. Now the paralell of Time ſet apart, to match or exceede this, we forbeare at the inſtant, becauſe by and by, it will come more properly. Two other conſiderations of the profit of places remaine, which as they were ordained of God of Old, drew neerer to Religion, then all that we have yet mentioned: Though ſtill their profit was but accidentall as we ſhall ſee: And now in one of them, it may be a little ſtill, though very little: and in the other none at all, but contrary: For—
4. There may be an accidentall profit of places ſet apart, XXIII. 4. As a memoriall of ſome work of God.that is for memoriall; When publique worſhip is performed in places, where, or whereabouts, ſome famous act of Gods providence hath been ſhewed, or which are built meerely in remembrance of ſome ſuch thing. So of old, God appointed ſome, as the Temple to be built on Mount Moriah, where Abraham offered his Son Iſaac. And ratified others, as he ſent Jacob to Bethel, when he had had his viſion, and where conſequently he had vowed to ſerve God. And according to this, men of their own choiſe, lawfully built the like altars; namely the places of ſacrifice in memory of ſome notable work of God; till God, by the building of the Temple, commanded them all away; and after that, they proved occaſions of much Superſtition and ſin. And ſo did the making the Sepulchers of the Martyrs (ſome while after the Apoſtles) the places of Chriſtians meetings, prove occaſions of Superſtition and Idolatry too, uſhering in praying to Saints, and worſhipping their very Images, and the like. And herein Time hath matched Place, both for the profit and diſprofit. For though of old we reade of no abuſe of Times ſet apart for memoriall by the Jewiſh Churches, or any of the old Patriarkes; yet we have before noted, that not onelyonly God did appoint ſome Dayes and Times of Memoriall, as the Paſſeover, and the Feaſt of Weekes and Tabernacles, though they had alſo another uſe, namely Typicall as we have alſo noted: But the people of God ordained ſome likewiſe, as the Dayes of Purim, and Feaſt of the Dedication. And as for the Chriſtian Church, they by degrees grew to obſerve ſundry Dayes of memoriall in a yeare; and haply made good uſe of them in the Innocent Times, but afterward theſe alſo degenerated into Superſtition, and burden, and even proved matters of Idolatry, as that Papiſts Dayes formally dedicated, not to God but Saints, Angels, and the Virgin Mary; In which they pray ſolemnely to them, and worſhip their Images, and Reliques above all other Times. Here then they may go again for equall (Place and Time) a ſmall profit, and ſome danger of diſprofit. Only the Continuance of Time well imployed, may be, and is, a reall and ſubſtantiall profit (ſo far forth) as our Anniverſary Time of thanksgiving for deliverance from the Powder Treaſon, in experience and reaſon is. Alſo Gods Day of memoriall, ſets Time above Place, he having now ordained no Place for that end: So that the advantage here is for the Time, of which a great deale more will come to be ſhewed now ſtraight way.
XXIV. 5. As Typicall.5. The laſt kind of profit, that we can think of, which Place can afford to Religion, is ſtill accidentall, namely Typicall, ſerving by the command of God, for a Ceremonially Spirituall uſe. Such was the Place of the Tabernacle and Temple, which related to CHRIST (whoſe humane nature was the true Temple, wherein dwelt all the fullneſſe of the Godhead bodily) and directed to expect all the acceptation of our ſervices, our ſpirituall ſacrifices, from their being preſented in Him and in His name to the Father; and the unlawfullneſſe of preſenting them otherwiſe. And anſwerable hereunto Time: the ſeaſons of Time (as we have formerly diſcourſed,) even all that God of old appointed, all the particular Dayes, He ſet apart for His worſhip, he made (firſt or laſt) to be typicall and to have a Ceremonially Spirituall uſe, relating to Chriſt, as Saint Paul tells us, Col. 2. In this againe then, Time and Place of old were equall; And ſo are they now too: Not that there is any ſuch uſe of them in the Chriſtian-Church now: But that there is no ſuch uſe of either of them any more. We will not urge, or pleade for a Ceremoniall, or Typicall uſe of a ſeventh Day-Sabbath under the Goſpel. (However ſome friends ſeeme a little to doe ſo; by ſome phraſes, perhaps unwary, certainly unadviſed) Nor of the Lords-day; though it is a ſtrong memoriall, as appointed by God in memory of Chriſts Redemption by His reſurrection on that Day of the Weeke. Alſo no Place now doth or can inherite ſuch a Typicall profitableneſſe. Men never having power to inveſt it with it; and God having deveſted it by the comming of Chriſt in the fleſh, and the conſequent deſtruction of His Temple at Jeruſalem.
We ſay then, That in this reſpect, as well as the former, Time and Place have been, and are equall in Religion, one as profitable as the other. But we have now done with all their equality, and with all the neceſſity, or profit, that can be in Place, this or that, or any Place, toward Religion: Of which we have had nothing properly Theologicall, or Spirituall, but this laſt which was meerly accidentall, by Gods abſolute pleaſure and inſtitution; and the reſt only properly for the bodies convenience, and very little or nothing to the mind, except accidentally to the fancy, or memory; But nothing ſubſtantiall, or in the nature of the thing it ſelfe, toward the Soule, its inward good, Gods glory, and ſo the advancement of Religion.
And now there are yet behind manifold conſiderations of Time, the proportions of it, the Continuance, and Frequencie, wherein it is Ethically, and Morally, ſubſtantially and materially profitable, and even neceſſary, in the moſt Theologicall reſpect that can be, for the ſecuring and advancing of Religion; Wherein it will undeniably appeare to be, beyond compariſon, ſuperiour to Place, and that Place in thoſe moſt important reſpects,XXV. Three differences in nature, between Time and Place toward Religion can in no ſort pretend to be equall to Time in Religion.
Only firſt, let us but premiſe two or three differences, even in Nature, between Time and Place: which though perhaps at the firſt view they may ſeem but ſleight; yet upon ſecond thoughts, they may poſſibly be counted worthy the noting, as foreboding (as we may ſay) the greater and more remarkable differences in Religion. Firſt then, Place, our Place, is terrenum quid, an earthly kind of thing; we being on earth, its foundation is on earth, and is defined by an earthly body, of which it is the ſuperficies: And accordingly, as we have already ſaid, it hath only properly relation to the body, and bodily conveniences. But Time is coeleſte quid, a kind of heavenly thing; whoſe foundation is in heaven, being derived from thence, from the motion of the celeſtiall orbes and heavenly lampes of light; being meaſured by them, and being the meaſure of them. And accordingly, it is proper to helpe us forward toward heaven. 2. Place is, quiddam craſſum & materiale, a kind of groſſe and materiall thing; and ſo only concernes the bodies convenience directly, which is a materiall ſubſtance. But Time is quiddam immateriale & ſpiritale, as we may ſay, a kind of ſpirituall and immateriall thing; and ſo hath a more proper influence into the mind, ſoule and ſpirit. 3. Place is in its owne nature, fixum & immobile quid; a fixed, ſetled, ſteady thing, which moves not; and ſo leſſe care is required about it, the ſame Place that ſerves conveniently for one buſineſſe, will often without any care taking ſerve for another, the ſame Hall or Houſe for divers kinds of Councells at ſeverall Times. But Time is mobile & fluidum quid, a fleeting fleeing thing, that ſlides away ſilently like a river without noyſe; and ſo the ſame particular Time, in any of the reſpects, is irrecoverably loſt, if ſlipt and neglected; and accordingly if good care be not taken about Time, the whole action or buſineſſe comes thereby to be diſordered and marred. So that even in Nature (to begin with) the differences are apparent between theſe two, Time and Place; and ſo in Civill or Artificiall actions they are not equall.
XXVI. In Religion, at leaſt 20 differences. 1. Time indeterminate is of great importance, not ſo Place.But much more manifeſtly, and importantly in Religion, in very many Conſiderations, which we now proceed to enumerate and waigh.
1. We have noted of Time, even indeterminate, [That it is a circumſtance of much importance toward any buſineſſe that admits variety of degrees, as getting Learning, and Religion doth.] Both the proportion of Continuance, and of Frequency, even either of them, is very materiall, and a ſubſtantiall advantage or diſadvantage toward Learning and Religion, (according to the largeneſſe or ſcantineſſe of it) and that in an Ethicall and Theologicall Conſideration. But of Place we now ſay, there is no ſuch thing to be affirmed; of the proportion of Place in any of the dimenſions, or all of them, or of the (Vbi of) Place where one waits upon God, in it ſelfe conſidered, and in reference to a mans owne particular devotion in ſolitary worſhip, or even to domeſticke or publike worſhip, after the bodily conveniences forenoted be ſatisfied. A little, low, narrow cloſet, is equall to a large, high, wide roome. And the open field of many miles, long and broad; which hath no limit but the aire within the reach of the eye on any ſide; nor no other covering or bound of height but the Canopy of Heaven, is equall to either. And a cave or grot under ground, equall to them all, and none of them more or leſſe conducible toward Religion then other. Time therefore and Place are not equall circumſtances in Religion. But this muſt be ſhewed more particularly—
2. By obſervation of any ones progreſſe in Learning, XXVII. 2. Proficiencie in Religion, argues a longer Time imployed; nothing of Placeor Religion, above another of equall capacitie, and other helps; A man may certainly judge, even without being told, that the beſt Proficient hath imployed (at leaſt indeterminately) larger proportions of Time, for Continuance or Frequencie, or both, toward Learning and Religion, than the other who is behind-hand. But who can ſay ſo of Place? Who can judge, whether he hath been in a wide roome, or a ſtraight? within the houſe, or in the field? in a Church, or beſides the very High Altar? (as the language hath been of late, and the devotions of ſome, even where-ever they have travelled.) He had need be a Prophet, that could tell where ſuch an one had prayed or read; for it can never be gathered from his Pietie gotten, or not gotten. Therefore againe, Time and Place are not equall circumſtances in Religion.
3. The like is evident,XXVIII. 3. Longer Time imployed, argues greater proficiencie: not ſo Place. in judging of proficiencie in Religion or Learning, (other things being equall) by the Proportion of Time ſpent and obſerved toward it. Who ſo hath obſerved moſt, and oftneſt Time, may infallibly be judged to have advanced more, than he that hath obſerved leſſe, and ſeldomer. And againe, a man may by the like reaſon certainly foretell, without a Prophetick ſpirit, [That he that obſerves two houres for anothers one, and ſo proportionably a greater Continuance and Frequencie remarkably, will make a remarkable benefit above the other, anſwerable to his Time.] But can any man ſo judge, or ſo foretell by the Place, the Roome where a man ſtudies, or prayes, or the like? If he would offer to ſpeake ſo ſuperſtitiouſly of a Church, or Chancell, or the very High Altar; yet rationally he cannot; neither will the event or examination credit his confidence. Therefore ſtill Time and Place are not equall circumſtances in Religion.
XXIX. 4. A longer Time imployed voluntarily, argues greater affections to Religion. No place doth ſo.4. A mans imploying voluntarily and indeterminately, much or little, often or ſeldome Time, upon ſtudy or devotion, God and his ſoule, is a cleare demonſtration (ſuppoſing no accidentall hindrances) of his greater and earneſter affections, than another mans that doth otherwiſe: and that other mans ſleight and faint affection to ſpirituall things. But doth the Place a man is in, or goes to, ſhew any ſuch thing, unleſſe that it declare a care of being free from accidentall hindrances, for which ſometimes a wide field is the beſt ſecuritie: Or of having accidentall helps, as in a Librarie, or the like? And yet in that Field, or Librarie, a man may be idle, and ſleight, and heartleſſe; even ſcarce pray, or ſtudy at all, though that were his errand thither. But ſo it is not, if a man obſerve Time; For then he cannot but pray, and the like, and continue his affection in ſome ſort; Or elſe he altogether loſes his Time, and obſerves it not. Againe then, we ſay, Much Time imployed in Religion, demonſtrates, beyond deniall, much devotion and affection to it: And little, proclaimes it to be little. And ſo, often, or ſeldome. But what doth the largeneſſe of the Place commend? or the narrowneſſe diſparage? What doth the frequent returne to the ſame Place, or the change of Place, diſcover of a godly diſpoſition, or a worldly? Againe then, Time and Place are not equall circumſtances in Religion.
XXX. 5. There is wiſdome in redeeming Time to Religion, not Place.5. He is a wiſe man, that orders his Time aright for his moſt important buſineſſes, as Study to a Scholar, Religion to a Chriſtian: that though he could not determine the Proportion before-hand, yet redeemes Time with the greateſt largeneſſe that may be for theſe things, for Continuance and Frequencie both. But what wiſedome is there, or can there be, about the largeneſſe, or frequent reiteration of Place, unleſſe meerly accidentall? Or can a man be properly ſaid to redeeme Place, that is, more quantity and roome for ſtudy or devotion. The Philoſopher ſaid of old, [Solius Temporis honeſta eſt avaritia:] It is only commendable to be covetous of Time; of large proportions of it, to redeeme it, and imploy it to the moſt uſefull and important purpoſes. The very Sentence excludes covetiſe of Place, and largeneſſe of that, or any thing of it. Reaſon and Religion ſay the ſame. Perpetually then the Concluſion is to be repeated: Time and Place are not equall circumſtances in Religion.
The evidence of this will yet be more cleare, if we come to compare determinate Time, ſolemne, conſecrated Time, with determinate or conſecrated Place, toward Religion, the profit and neceſſity of either, generally and particularly, both with reference to Solitary Worſhip, and Conjoyned, whether Domeſtick, or Eccleſiaſtick. Which will afford us many more differences. For, to begin with the generall—
XXXI. 6. A Time determinate is morall-naturall: So is not Place.6. A determinate Time for Religion is required by the Law of Nature; And the Law of Nature doth (at leaſt initially) determine an expreſſe Continuance and Frequencie both, that it may be no leſſe, nor no ſeldomer, as we have formerly argued. Alſo without a Sufficient Time determined for all men, We have proved from the Light of Nature, That Religion cannot ſtand among all men. (We put all theſe together, for brevity ſake:) But is there any ſuch thing in reference to Place? A determinate Place? That there ſhould be a Law of Nature, (Theologicall, not Phyſicall) commanding a determinate ſet Place for Religion, for any mans ſingle and ſolitary Worſhip? or for Domeſtick, or even for Eccleſiaſtick? What Religious morall neceſſity can there be in it? Since we ſaw before, There is not, cannot be any ſubſtantiall profit toward Religion, in the proportions, or reiterations, or variations of Places. One roome is as good as another, and no better; and an open place as good as a cloſed roome, and no better: Pauls Croſſe, and Pauls Church are equall: Norwich Green-yard, and the Cathedrall. Alſo, when men goe about to build a Place for conveniencie and decencie, the Law of Nature (Theologicall) is ſtill ſilent, and ſaith nothing of the Proportion, (not ſo much as initially) that it muſt be at leaſt ſo high, ſo broad, ſo long; Neither doth it neceſſitate men to come to that Place, after it is built; as appeares by the fore-noted inſtances of Pauls Croſſe, and Norwich Green-yard Sermons. It is true, one man alone may not abſent himſelfe; but that is in reference to the aſſembly, not to the place: For if the Aſſembly be by any occaſion transferred to another place, he is bound by the Law of nature to forſake the former place, and follow the aſſembly. Neither again doth the light of nature afford any ſhadow of a reaſon, to ſay, that without a ſufficient place (ſufficient theologically; with reference to Gods acceptation, Soules good, and Conſciences ſecurity, as we ſaw concerning ſufficient Time,) determined for all men; Religion cannot ſtand among all men? Where then is the pretended clamoured equality between Time and Place in Religion? But this alſo muſt be deduced more particularly:
XXXII. 7. A … determinate is neceſſary to Religion, not to Place.7. A determinate Time is neceſſary to Religion; becauſe Solemne worſhip of God, in the nature of it, cannot be performed, in the Time that a man is buſied in worldly matters. But there is no neceſſity of a determinate Place for Religion. For the ſelf ſame individuall Place, in every reſpect, without ſtirring a foot or an inch out of it, will ſerve to performe Solemne Worſhip and worldly buſineſſe, namely at ſeverall Times, even one immediately ſucceeding the other: either firſt the Worſhip of God; as in the Parliament Houſes, they firſt begin with a Prayer, and then they proceed to worldly buſineſſes. Or firſt the worldly buſineſſes, and then the ſervice of God, as our Thansgivings, ſitting at table after meate. The ſame may be every where. All Places are capable of being imployed to Religion, by the Apoſtles ſentence; [I will that men pray every where.] Therefore there is no ſuch neceſſity of a determinate Place, as a determinate Time. And ſo again, Time and Place are not equall Circumſtances in Religion.
XXXIII. 8. The unwillingneſſe of men neceſſitates a Time determinate, not a Place.8. The unwillingneſſe of men to attend at all upon Religion, neceſſitates ſome determination of Time for it: Or elſe it is certaine, that there will be no Religious performances at all by moſt men. But there is no neceſſity of a determinate Place for Religion in this reſpect. It neither can awe men, nor take excuſe from them, and ſo be no remedy of unwillingneſſe, as it is with determinate Time. Even Time alone will command Publique Worſhip; as to ſay, [Let all ſuch a Village meete to worſhip God, on ſuch a day; and let every one be ſure to meete when the aſſembly is, at ſuch an houre.] This would call them who are neere together, to any convenient Place, and the reſt to them. But Place alone appointed or determined, commands nothing. All the yeare long the Place (once built) is appointed; but never uſed, till ſome determined Time come. Place then is nothing to remedy unwillingneſſe, without Time alſo. But Time without Place is ſufficient, at leaſt for Solitary Worſhip, and even for Conjoyned; unleſſe all people be mad to keep aſunder, becauſe they will not yeeld to meete in any Place but one of their own chooſing. And the leaſt ſuperiority that can be, is ſufficient to draw them to ſome one Place for that Time, if that Time muſt be joyntly obſerved by all together. And any Place will ſerve, as was ſaid before. Time therefore determinate doth all, and Place nothing, Therefore ſtill Time and Place are not equall Circumſtances in Religion.
9.XXXIV. 9. The interruptions of buſineſſe neceſſitate Time determinate, not Place. The interruptions of worldly buſineſſes do further neceſſitate a determinate Time, which ſhall forbid the admitting of any ſuch, during the Continuance determined, and as often as the determined revolution comes about, and at the particular ſeaſon determined. (Ever excepting reſervations of neceſſity, &c.) And theſe determined Times, will certainly call upon every man, after they are once ſetled, if he live, and ſo long as he lives. But there is no ſuch neceſſity of a determinate Place. For if there be no Time determined with it, it helps nothing at all againſt interruptions, or hindrances, or diſappointments. It may be built and appointed, and yet never be uſed (as appeares all the weeke long) and that without fault, if there be no Time to ſpare, or if the Time be obſerved in another Place. But the Time determined, (if by lawfull authority) muſt ſo far forth be obſerved, notwithſtanding ordinary interruptions, or elſe there is a fault, and ſinne. Religion then is ſecured by the determination, and command of Time, even alone; But not by the determination of Place alone, at all, without Time. Time then is the more neceſſary. And Time and Place ſtill are not equall Circumſtances in Religion.
10.XXXV. 10. Want of wiſdom neceſſitates a Time, not Place determinate. To remedy mens want of wiſdom ſuddenly without deliberation and predetermination, to ſhare Time conſtantly between God and the world, the ſoul and the body; either of which call for a proportion, both of ſome Continuance, and of ſome Frequency; there is a neceſſity of ſome determinate Time to Religion. But there is no ſuch neceſſity of ſome determined Place: For there is no morall or theologicall wiſdom to be exerciſed about it, as was intimated before. The ſame proportion of Place, the ſame particular and individuall Place, Roome, Fabricke, Houſe, Hall, Temple, Church, is capable of ſerving both purpoſes, without ſeeking a new one, upon any Religious neceſsity or conſideration. It followes then again, that Time and Place are not equally neceſſary, not equall Circumſtances in Religion,
XXXVI: 11. Larger Time promotes Gods honour, not any Place.11. The larger for Continuance, and the more frequent for Revolution (ſo as the body, and bodily occaſions can beare it,) the determination of the Time be; the more is Gods honour promoted, and the good of mens ſoules advanced by the obſervation of it. But by the largenes of a Place determined for Religion, and the conſtant keeping to that Place, God hath no more honour, neither the ſoule any more benefit. The leaſt Chappell, that will hold all the company, is equall to Pauls Church, or the largeſt Church in the World. But ſo is not an Houre equall to a Day, for Continuance of the proportion of Time; not once a MonethMonth, equall to once a Weeke. There is not then an equality between Time and Place.
XXXVII 12. Men may be truſted with determination of Place, not of Time.12. And now from all this it followes, that men cannot be truſted with the whole determination of Times for Religion. But men may be truſted better with determining the Places; that is, There needs be now no expreſſe determination from God, of Places of Worſhip, to be here or there, or thus big, or thus little, or the like, (nor indeed ever was there but the typicall Tabernacle and Temple) but they may well enough be left to the generall rules of Conveniency, according to naturall reaſon.
Againſt which yet (to ſay ſo much by the way) ſome of late among us have been bold to tranſgreſſe, by pulling down Galleries, even in place where the whole Congregation could not heare without them: And worſe, in enjoyning the Miniſters to read part of the Divine Service at a place, where they knew before-hand, he could not poſſibly be heard by all the people. But theſe (though the men that cryed loudeſt for order and decencie in the Church) could not but know they offended againſt the generall rule of doing all things to edification, that is, the ſpirituall benefit of Conſciences. Which, unleſſe by ſuch wilfull oppoſites of Conſcience, cannot be prejudiced (as we ſaid) by leaving the Determination of Places to men exerciſing reaſon. Whereas we have ſhewed it to be contrary of Time, that mens reaſon, helped by all generall rules of Scripture ſuffices not for the making the whole Determination of Times for Religion, and namely, not for the chiefe ſufficient Time for all men. Therefore it will ſtill follow, that Time and Place are not equall circumſtances in Religion. But this alſo we will a little ſhew further in particulars—
13. The want of a Rule to judge of the neceſſary ſufficiencie of the chiefe Time for all men, XXXVIII. 13. Want of a rule to determine Time, neceſſitates a determination of it: Any underſtanding man may order Place.proves it not left to mens determination; who could never be able to ſatisfie their own conſciences in making it, or the conſciences of others that would not be content with any thing. For they would be ſo toſſed between Neceſſity on the one ſide, and Sufficiency on the other, as they could have no reſt, nor meanes of ſteering a right courſe. But there being no Spirituall neceſſity, nor Religious ſufficiency in Place, but only for bodily conveniencie; An ordinary underſtanding, even from the experience of the capacity of the Place for worldly meetings, is abundantly able to order that well enough. And beſides the skill of Architecture, which is common and certaine enough for ſuch a matter, in many Places there are Roomes uſed to worldly purpoſes, which might ſuffice for Religious meetings too. Therefore theſe Places may well be left to men, to the Church, to any Magiſtrate, not a Perſecutor, (who yet could but hinder open publike aſſemblies) but not Times, not the neceſſary ſufficient chiefe Time. Againe then, Time and Place are not equall circumſtances in Religion.
14. If the chiefe Time were left to men, to the Church, XXXIX. 14. Great hazard to Religion, if Time were not determined: none in Placeeither the major part of the Determiners would prove zealous for Religion, the Honour of God, and the good of their own and others ſoules; and then having no indulgence that they could ſecurely plead, of ſo much Time for worldly buſineſſes, as ſixe Dayes of ſeven; they could not but determine more than one Day of ſeven: which, all that are of our Diſputers minds, will cry out upon as an intolerable burden, worſe than Pharaohs task-maſters: For this is their language of Gods determination of but one in ſeven; whereby they would perſwade themſelves and others, that it is not any longer His determination. And to all ſuch men, it would be a vaine determination, not regarded. Or elſe the major part would be more remiſſe, and leſſe zealous: only taking care, that there might not be too much allotted to Religion, or too little for worldly buſineſſes, and pleaſures, and the like. And then thoſe that were conſcientious and zealous, (inferiors ſpecially) would never be able, without enduring perſecution, to obſerve any tolerably ſufficient proportion of Time for Religion. And in ſuffering inconvenience or perſecution, they would greatly want a ſteady comfort, having no certain rule to meaſure their own time by. But there is no ſuch matter of hazard about Place, let it be but convenient for all to heare, (which, unleſſe the Determiners be wretchedly careleſſe, or wickedly tyrannous, it will infallibly be) It may, and will ſatisfie both ſorts, all ſorts, as experience ſhewes. Men may then have Place left to them, but not Time. Time, therefore, and Place are not equall circumſtances in Religion.
XL. 15. Solitary worſhip requires Time determined: not Place.15. No man can determine to another, Time for Solitary Worſhip, to tie his Conſcience to obſerve that Time ſo Religiouſly. Alſo no man can ſufficiently and conſtantly ſecure Time determined by himſelfe, if it be of any Continuance remarkable, and any thing Frequent: but he ſhall be interrupted and hindred, ſpecially being an inferior: And no unwilling man may be truſted with determining his own Solitary Time. Yet ſuch Time is neceſſary to Religion; and part of the chiefe ſufficient Time to all men, is to extend to Solitary Worſhip. All which pleads for Gods determination of the chiefe Time. But there is no ſuch care to be taken for Place for Solitary Worſhip. Any Place will ſerve, or may, where one is alone, or not talked to by others. And the commanding of Time for Solitary Worſhip, ſends to a Solitary Place, if it be poſſible; or commands a mans ſilence, and forbids others to, interrupt him: and ſo if there be not wilfull diſobedience, Solitary Worſhip is ſufficiently ſecured by the Time determined, but not at all by the Place; For a man may be in a ſolitary Place, and ſleep, or muſe of the World, and that without blame, unleſſe within the Time determined for Religion. While therefore God determines the Time, the Place may without prejudice be left to men.XLI. 16. One commandement of the Decalogue requires that God determine Time not Place. And ſo Place and Time are not equall circumſtances in Religion.
16. As the words of one of the Commandements of the Decalogue, expreſly determine the chiefe Time for Religion to be one whole Day of ſeven. So the generall ſcope of the ſame Commandement (or part of the generall meaning of another Commandement of the decalogue) requires, that no Time be obſerved as neceſſary to Religion, but what God himſelf appoints. Yet the chiefe Time is to be obſerved as neceſſary to Religion, even by all men, and ſo cannot be appointed by men, but only by God himſelfe. But no Commandement of the Decalogue mentions Place for Religion, neither doth the generall meaning of any Commandement, ſuppoſe any Place as neceſſary to Religion, in a morall ſenſe. Or any Commandement of God appeare any where in Scripture about Place for morall worſhip, no not for publique, much leſſe for domeſticke, or ſolitary: that it ſhould be ſo or ſo, here or there, according to any of the naturall conſiderations of Place; But all is wholly left to men, (and ever was, we ſay, for Morall Worſhip.) Place then again and Time are not equall circumſtances in Religion.
17. As all Time is Gods, and none ours for worldly buſineſſe,XLII. 17. All Time is Gods, all Places are ours. but by his indulgence. And indulgence of his we have none, that we can ſecurely challenge (ſufficient for worldly occaſions) but the ſix Dayes in a weeke mentioned in the fourth Commandement; which indulgence cannot be perpetuated without the perpetuating alſo (and firſt) of the command of one Day of ſeven for God and Religion. So that without this Commandement and indulgence, we treſpaſſe upon God continually, in following our worldly buſineſſes. But as for Place, though the whole earth be Gods, yet in expreſſe termes, He hath given it to the children of men, Pſal. 115. by a generall indulgence. Neither calls for any of it back under the New Teſtament, (as he did a little ſpot for typicall uſe of old,) any place is convenient for ſo many bodyes, ſerving all the neceſſary turnes for Religion. And ſo there is no Treſpaſſe upon God, in point of Place; if there be but an obſervation of his appointed Times in any Place. Whence ſtill the ſame concluſion riſes, Time and Place are not equall Circumſtances in Religion.
18. Mens ſoules need a ſingular bleſſing, XLIII. 18. There needs a bleſſing to make ſufficient, not ſo for place.to make any Time leſſe then all, ſufficient for their ſoules, which have ſo manifold neceſsities, and are ſo infinitely more worth then all bodily occaſions. Which bleſſing as none but God can beſtow, ſo is there no ground to expect it, but to his own appointments and determinations. And ſuch bleſſing He annexed to His determinations of Time, Gen. 2. and Exod. 20. But there being no influence of Place into the ſoul; any Place is ſufficient, which is ſufficient for the bodyes convenience; And ſo no bleſſing is to be expected with relation to the Place. But only to the meeting, and to the obſervation of the Time ſo appointed by God, neither did God ever bleſſe any Place for Religion, but only typically. In this then alſo Time and Place are not equall Circumſtances in Religion.
XLIV. 19. The neceſſary Time for Religion, is properly holy, ſo is not any Place.19. The Neceſſary Time for Religion, is properly holy, and the ſufficient Time acceptable to God (or elſe it could not be counted ſufficient.) But no Place is, or can be now properly holy, or acceptable to God. Nor was ever any Place ſo of old, in a morall ſenſe, or with reference to Morall Worſhip; But onelyonly typicall. The Synagogues are no where called holy Places in Scriptures: No not the very court of the Temple where the people meet to pray, and heare, and the like. Neither were they ſuffered to go at any Time into that holy Place, but the Prieſts only, and only the High Prieſt, and but once a yeare into the Holy of Holies on the day of Attonement. All to teach the people, that all the holineſſe (and acceptation of ſervice) in the Temple, was only typicall, which when it ſhould ceaſe, all holineſſe of Places ſhould withall ceaſe, and no more acceptation to be expected from the ſervice preſented in any Place, with reference to the Place, or any conſecration of it to Religion. So though we may now conſecrate, or ſet apart Places for Religion, (as the Centurian, a Gentile, of his own accord, and in love to the Jewiſh nation, as themſelves ſay, and not as an act of devotion, built them a Synagogue, Luke 7.5.) Yet can we neither make them Neceſſary, Holy, nor Places of acceptation. Place and Time therefore are not equall circumſtances in Religion.
XLV. 20. The New Teſtament honours a Time, viz. the Lords Day: no Place as the Lords houſe.20. Finally (to wind up divers things in a few words) The New Teſtament honours a Time, with the glorious title of Gods poſſeſſion, the Lords day, which Day for Continuance, Frequency, and Order, may be obſerved all the world over (with but a little difference, according to the climates,) how many millions ſoever of Chriſtians there be in the world. Which joynt ſerving of God, eminently redounds to his great honour; and is the greateſt exerciſe of the Communion of Saints upon earth; from which no perſecution, impriſonment, or the like can hinder them, ſo long as they have but ſpirits enough to lift up their ſoules to God. But the New Teſtament dignifies no Place now, with the title of the Lords houſe, His poſſeſſion. Neither can all Chriſtians now, becauſe of the Churches amplitude, meet in one Place. And if any would ſay, all their places of meeting might be of the ſame proportion all the world over. We Anſwer, It is indeed poſſible in nature; but altogether improbable, (and next to impoſſible) in practiſe, that it ſhould be ſo, without a divine command: For it were altogether ridiculous in reaſon, as it would be, to have all men weare cloathes of the ſame bigneſſe and length. Beſides this would only be publique Places, not domeſticke, much leſſe ſolitary. And again, perſecution and impriſonment might hinder from uſing theſe. Once more then, Time and Place are not equall circumſtances in Religion, nor fit to be equally left to men, to the Churches determination, or any other.
And ſo we doubt not but we have ſufficiently evinced this aſſertion, as well as the former. If any think,XLVI. The concluſion. we have ſpent too many words about it; let him thank our diſputers confidence on the contrary ſide, which hath in a ſort forced us to it, while withall we have given a kind of recapitulation of ſome principall heads in the foregoing Chapters, which ſome Readers perhaps will not be ſorry for. We end with this advertiſement, That if we had liſted to make our Selves or our Readers merry, in ſo ſerious a ſubject as our generall matter is, we would not have wiſht for a handſomer ſubject then this paralelling of Time and Place as equall. But we durſt not be light in ſo waighty a cauſe. And now we have a third Corollary to adde, That the chiefe Time is a part of worſhip, and not a meere circumſtance, which will be yet another proofe of its being above Place. But this is for the next Chapter.