The Christian Sabbath Vindicated, Part 1 · Chapter 6
CHAP. VI.
Solemne Worſhip is Morall Naturall; both Solitary, and Conjoyned, in Families, and Churches; and how farre.
HAving in the former Chapters laid the foundation of our Diſpute about the fourth Commandement;I. Connexion of the former diſcourſes with the following. by Aſſerting generally the Perpetuity of ſundry Lawes of God in the Old Teſtament, even though but Poſitive: and particularly of ſuch Lawes as are Subſtantially profitable for all Men in all Ages to be bound unto: (unleſſe it be found clearly that God hath repealed them.) As alſo by name, of the whole Decalogue. Before we proceed to apply all this to the fourth Commandement in hand, We eſteeme it Neceſſary to adde further a 2d. Generall conſideration, namely of the Nature of Time, as it relates to the Worſhip of God. Which if we can lay down cleerly and ſtrongly, (as by Gods helpe we hope to do) we ſuppoſe we ſhall have made our ground-worke ſo ſure, as that no underminings or batteries of our adverſaries will be able hurtfully to ſhake our building.
But to this end,II. Neceſſitie of diſcourſing about Solemne Worſhip. we muſt alſo firſt ſpeake ſomewhat of the Worſhip of God it ſelfe, His immediate Worſhip. The rather, becauſe, though our adverſaries doe not altogether deny any of that which we ſhall ſay about it: Yet we find not, that they expreſſe uſually ſome things ſo fully, as we conceive it Neceſſary they ſhould be expreſt and underſtood; and withall, becauſe they doe in effect deny any other Solemne Worſhip then Publike, which we take to be a great and dangerous errour, and greatly prejuditiall alſo to the right underſtanding of the controverſies in hand. We will therefore (to make the way plaine before us) begin with a briefe diſcourſe concerning Solemne Worſhip: in the manner following.
Though the Nature of man be much defaced by the Fall of Adam, III. Principles of Religion in all hearts.yet are there (as all men doe acknowledge) ſome prime Principles of Religion found in every ſoule, (whether left, or reimprinted, we now diſpute not) which can never be wholly blotted out. Among which, there are theſe two moſt legible upon the Tables of the Heart.
1. That there is a God.1. [That there is a God.] Which even the moſt Barbarous and Savage people of the World in all Ages; and even the worſt of Atheiſts, at ſome time or other, have been forced to acknowledge. The Frame of the Greater World, Yea the Frame of the Leſſer World (Man,) doe Preach to every one vocally, and as it were proclaime, a Deity, Rom. 1.20.
IV. 2 That he muſt have Worſhip.2. [That this God muſt be Worſhipped by all reaſonable Creatures capable of the knowledge of him, and ſo of Worſhipping him.] And this reſults from the former. For nature it ſelfe, cannot but conclude thus, If there be a God, it is but reaſon he ſhould be honoured by all his Creatures that are capable of underſtanding, what it is to honour him. There is then a Naturall Homage and Allegeance due to God from all mankind, by the very Law of their Creation, and particularly the Praiſing and Magnifying of Him, and ſo the performance of all other duties toward Him, that He preſcribes men to Worſhip Him by, both with Soule and Body.
V. The Worſhip of God two fold. 1. Ejaculatory deſcribed.Now this Worſhip of God may be further diſtinguiſhed into Ejaculatory, and Solemne; Ejaculatory, is [That which a man may tender to God, either with the Heart alone, or with the Tongue alſo in Prayer, Praiſes, Singing, &c. even in the midſt of Worldly imployments, ſometimes.] Experience ſhewes the poſſibility of this ſometimes, and but ſometimes. For ſome worldly imployments, (as ſtudy, and divers others) do ſo wholly take a Man up both body and mind, as without ſenſible interruption, a Man cannot have leiſure to tender ſo much as an Ejaculation to God for a while, and much leſſe to ſpeake of him. But other imployments doe admit (now and then, at leaſt) much freedome both for the mind and tongue; So that even while the eyes and hands are buſied in worldly worke, as ploughing, or ſpinning, or weaving, and the like, one may, without any interruption of what they are about, lift up the ſoule to God, and the voyce too for God, and ſo worſhip Him immediately, while withall they worſhip him mediately alſo in a worldly calling.
VI. Proved to be a duty for all men.Now unto this kind of Worſhip of God every one of mankind is undoubtedly bound, as much as it is poſſible for them to performe it. And namely by thoſe generall Precepts (which bind [Semper] as the ſchooles ſpeake, that is on all opportunities; though not [ad ſemper] at all moments, without intermiſſion;) [Pray without ceaſing. Rejoyce evermore. In every thing give thankes. Truſt in the Lord at all times. Meditate in the Law of God day and night. Speak of it, when thou ſitteſt in the houſe, and when thou walkeſt by the way, and when thou lieſt downe, and when thou riſeſt up. And by that univerſall of all others, Thou ſhalt love the Lord thy God with all thy heart, and with all thy ſoule, and with all thy mind, and with all thy ſtrength.] All this, we ſay, infallibly calls for ſuch Ejaculatory worſhip, as much and as often, as a man can poſſibly have leiſure; and at all ſeaſons, when he ſhall not thereby be interrupted in his neceſſary attendance upon his body and bodily occaſions. I ſay not that theſe commands require no more but Ejaculatory Worſhip: But ſo much infallibly they do require; and without this, they are not ſatisfied, how much or how often ſoever any one do tender Solemne Worſhip unto God. And ſo indeed it is both our miſery and our ſinne, That though in the Solemne Worſhip of God, we are apt, (too apt, God knowes) to fall upon thoughts of the world, of our worldly callings and buſineſſes, at leaſt, (beſides worſe matters:) Yet in our ordinary callings, we ſeldome remember God, as we might, and ſhould. It being too true, of all in a degree, which is the common Character of the ungodly, [To forget God, and not to have him in our thoughts.]
But however,VII. 2. Solemne deſcribed. be it at the beſt that can be imagined with us in this kind; this Ejaculatory Worſhip, is not all the homage we owe to God; But we ſtand further bound (even every one of mankind) to tender alſo Solemne Worſhip unto him. And that is [The preſenting the whole man ſoule and body both, together unto God; Taking ones ſelfe wholly off from all worldly things, and devoting themſelves with all their ſtrength, altogether, for a while, to the ſervice, and Worſhip, and enjoyment of God: Setting aſide all other buſineſſes quite, to attend meerly upon that, for ſo long.]
And this to be a duty, as well as the former,VIII. Proofe of it being a duty obliging all men by two Reaſons. 1. God is Lord both of ſoule and body. not only the forementioned Precepts evince, ſpeciall that of loving God with all thy heart, &c. beſides manifold more in Scripture; But even the Law of Nature neceſſitates to it, whether we conſider God, or our ſelves, our ſoules, ſpecially.
1. God, being our Creator, (not of our Soules only, but alſo of our bodyes) and Lord of all that man hath, The glorifiing of him both with the ſoule, and body too, is (and muſt needs be acknowledged) the Principall end of Mans Creation. For God made Man, as all things elſe, Principally for himſelfe, for His owne Glory. And ſo it cannot be enough, that man, ſhould ſerve and Worſhip Him, by the by only, or by fits and ſnatches meerly, in Ejaculatory Worſhip; while they are mainly buſied and intent upon ſomewhat elſe: But his Soveraigne Majeſty and Dominion, requires alſo, ſometimes, ſuch a Solemne and ſerious attendance upon him, for the Illuſtration of His Glory: as that a man ſhould mind nothing elſe that while; nor yet ſuffer any part or Member of His hand, or foot, or eye, or any, to be at all buſie about any thing of the world: As hereby acknowledging kimſelf wholly and altogether to belong to God, and to hold all that he hath, even his whole being from Him.
IX. 2. The good of mans ſouls repuires it.2. Neither is it to be forgotten, that even the good of mens ſoules, (for which in the ſecond place, Man was made and ſent into the world) requires the ſame. For ſince the fall of man particularly (and even before) a full enjoying of God, which is the ſoules happineſſe, cannot be had (no, not ſuch as this life is capable of) in the midſt of worldly imployments, though a man doe now and then, even as often as it is poſſible for him, by lifting up his ſoule to God in Holy Ejaculations, get a little comfort and ſweetneſſe. Therefore in this reſpect alſo, it is neceſſary for men ſometimes to attend wholly upon God (ſpecially we ſay ſince the fall, being now fettered with ſo much corruption, and filled with ſo much vexation) and to have no diverſion, from any thing that his hands, or eyes, or any part of him are buſied about: But that the whole ſoule doe waite upon God, and the whole body alſo, in a due and ſerviceable proportion; that ſo he may by ſuch Solemne Worſhip of God, have a full draught (as I may ſay) out of the Fountaine of Gods Goodneſſe, and ſatisfie his ſoule with a more compleate fruition of His Divine Grace. Or rather (to ſpeake according to the unhappy condition, that all mankind are now naturally in, by reaſon of ſinne and corruption,) to ſeeke to recover his loſt happineſſe in God, by ſeeking Reconciliation with Him; and the regaining, and ſo retaining of his Favour in the uſe of ſuch Holy meanes as himſelfe hath appointed to this end, namely the Ordinances of His Worſhip. Theſe things the Law of Nature teaches and commands to all men univerſally without exception, or exemption of any. And they muſt be Brutes, or Atheiſts (or both) that deny them.
Moreover,X. Solemn Worſhip diſtinguiſhed into Solitary, & Conjoyned; and that into Domeſticall and Eccleſiaſticall. in as much as Worſhip may be preſented to God either by any one ſingle perſon alone, or by divers joyning together in the tendring of it: which uſually, though not ſo properly, is expreſt by the termes of Private Worſhip, and Publike, (we had rather ſay, Solitary, and Conjoyned: and then divide the latter into Domeſticall or Family-Worſhip, and Eccleſiaſticall or Congregationall.) It is further conſiderable, what of any of theſe is to be acknowledged a neceſſary duty for all men, even according to the Law of Nature? And for this we ſay, 1. Generally and briefly,How far each of theſe is a Neceſſary Duty. That as far as any of them are poſſible to be performed, all mankinde ſtand bound to tender them reſpectively, that is, ſo much, and ſo often as they have no juſt and neceſſary impediment. 2. Particularly for each of theſe ſeverally. 1. Every one is bound to tender to God ſolemne worſhip by themſelves alone. 2. Every one that lives in a family, where he may have others to joyn with him in ſolemn worſhipping of God, is bound to that alſo, to joyn them to him, and himſelfe to them, in preſenting ſome ſolemne worſhip to God. 3. Every one alſo that lives in a convenient nearneſſe with others, with whom he may joyn in an Eccleſiaſticall or Congregationall aſſembly, to worſhip God ſolemnly together; ſtands bound in like ſort hereunto; and may not alwayes abſent himſelfe from them, but ſome time or other it is his duty to joyn with them in ſuch ſolemne Worſhip, even notwithſtanding any danger of Perſecution, and that the place of ſuch Worſhip be but a private Houſe or Chamber, or a Field, or a Wood, or a Cave, as it fared with the Primitive Chriſtians. And of each of theſe we conceive proper Reaſons to evince the neceſſity.
1. For the firſt of theſe, Solitary Worſhip, XI. Solitary Worſhip: which is not owned as Solemn, by our Adverſaries.(ordinarily called Private Worſhip) A man would think, none ſhould offer to deny it. But in our Diſputers books, I am ſure it is very …intly and ſeldome acknowledged, (and the ſecond leſſe, rather then more:) And by their language, neither Solitary, nor Family-Worſhip is owned, under the notion of Solemne Worſhip. For as much as it is uſuall with them, that when they any where name Solemne Worſhip, they adde (Publike) to it. As being afraid, left if they ſhould grant any other Solemne Worſhip to be a Neceſſary Duty, beſides Publike (whereby they mean Eccleſiaſticall, as appeares by their Diſcourſes upon it) It would inforce (as indeed it will, as we ſhall ſee) a neceſſity of a ſolemne time for it, as well as for the ſolemne Publike Worſhip: And then their generall Moralitie of the fourth Commandement, which they have deviſed to be only for the Publike Worſhip, will be found too ſcanty, and their whole Cauſe be endangered to fall to the ground, as we ſhall make it appeare hereafter. Therefore we muſt needs take a little more paines to prove both Family-Worſhip, and even Solitary Worſhip to be neceſſary duties, and part of our homage to God, and even to be Morall-Naturall, and withall to deſerve the name of Solemne Worſhip. And afterward we will ſay ſomewhat alſo of the neceſſity of Publike Worſhip likewiſe: and ſo conclude the whole Chapter.
XII. Solitary Worſhip proved a duty three wayes.1. Now for Solitary Worſhip, ſuch as is performed with the whole man, ſetting himſelfe altogether apart from all worldly buſineſſes and diſtractions, to attend upon God immediately, and tender both Soule and Body to Him: That this is a neceſſary duty, appears from the grounds before laid, in a threefold reſpect. 1. That it is altogether unreaſonable to imagine that God ſhould loſe any of his honour from any man ſingle, becauſe there is no other company to joyn with him in the ſolemnity of Worſhip. 2. It is alſo unreaſonable to think, that a man is not bound to ſeek the recovery of his ſoules loſt happineſſe, in his enjoying God, and converſing with Him in duties of Worſhip, to be performed both with Soule and Body, becauſe he is alone, and hath none beſides himſelfe that will have any regard to further him and themſelves together in conjoyned Worſhip. 3. Otherwiſe it were not abſolutely a Morall-Naturall duty to worſhip God ſolemnly (that is, with the whole man) at all. For every ſuch duty, which we by the Law of our Creation owe abſolutely to God, cannot but be perpetually poſſible and univerſally to all, He being perpetually exiſtent and preſent with us, and we with Him. But ſolemne Family-Worſhip (and much more ſolemne Publike or Eccleſiaſticall Worſhip) is not univerſally and perpetually poſſible to all. And ſo no other ſolemne Worſhip is poſſible to them, but only Solitary. And if that be not to them a Morall-Naturall duty, then none is abſolutely ſo, For it is cleare, a Chriſtian may be (and many are) forced to live many yeares in ſuch a place, among Turks or Pagans, (as a Captive, or the like) where there is no poſſibility at all of having any other to joyn with him in the worſhip of God, no not ſecretly, much leſſe publikely. So that though we deny not, but Publike (that is, Eccleſiaſticall or Congregationall) ſolemne Worſhip is ſo far forth Morall-Naturall, as it is Poſſible. Yet we maintain, that Private (that is, Solitary) ſolemne Worſhip is more Morall and Neceſſary, yea firſtly Morall, being not only Neceſſary, as the the other is, when it may be, but certainly Poſſible for every one of Mankinde to performe; which the other is not, at all times, and in all places, when a man will.
And now that ſuch Solitary (or Private) VVorſhip deſerves to be called and counted Solemne VVorſhip, XIII. Well called Solemne.appeares from the deſcription of Solemne Worſhip forementioned, againſt which no juſt exception can be taken. As alſo by the inſtance of Daniels prayers, which though performed by himſelfe alone in his Chamber, yet cannot reaſonably be denied to have been Solemn VVorſhip, being three times a day conſtantly, and on his knees, and his windowes open toward Jeruſalem. Alſo his ſetting himſelfe to ſeek the Lord by faſting, (though alone, c. 9.) Can it be reckoned leſſe then Solemn VVorſhip? We adde, if many Chriſtians, all a Country or Kingdom over, ſhould agree to faſt and pray upon one particular day, every one in their Chamber apart & alone, this were without doubt a very Solemne ſervice and worſhip, yet Solitary and private. We conclude then, that as there is ſuch a Duty required of every one apart, at leaſt ſometimes, which we call Solemne Worſhip: ſo ſuch a Duty being performed with the whole man, is worthy to be called and counted Solemne. And if Solitary Worſhip may deſerve to be called Solemne, then ſurely Family-Worſhip alſo is juſtly to be counted Solemne. Such was the eating of the Paſſeover, which was ever in private houſes: and Eſthers Faſt with her maids, Eſt. 4. three dayes one after another: and the Humiliation mentioned Zach. 12. every family apart, and their wives apart; which ſeemes to be a Solitary VVorſhip, yet Solemne undoubtedly. So that all Solemn VVorſhip is not Publike. But if any one would yet liſt to wrangle about the word Solemne, let him but give us another fit word to deſcribe ſuch Solitary (or Private) VVorſhip of the whole man tendred unto God ſo ſeriouſly: and it ſhall ſerve our turne ſufficiently for the end we intend it for, as we ſhall ſee hereafter.
Mean time we ſay, that conjoyned VVorſhip, XIV. Family Worſhip proved a duty.where it is poſſible to to be performed, is alſo a neceſſary duty, even ſo far forth Morall-Naturall, and that in both the kindes of it, Domeſticall and Congregationall.
For in the ſecond place, The Honour of GOD, and Good of Soules, doe alſo require Family-VVorſhip from all ſuch joyntly, as live in Families, where they have any to joyn with. This appeares, 1. Becauſe it being God that hath placed men in a Community, (ſetting the ſolitary in families, as the Pſalmiſts phraſe is, Pſal. 68.) it cannot be juſtly conceived that He ſhould doe this meerly for their worldly conveniencies; but rather chiefly that they ſhould improve their ſociety one with another to His Glory, who is the Lord of them all together, as well as of every one of them ſingle; and ſo that they ſhould worſhip Him joyntly together, as well as each of them ſolitarily and apart. To which tends undeniably the forenoted charge given Deut. 6.6, 7. Theſe words that I command thee this day, ſhall be in thine heart, and thou ſhalt teach them diligently to thy children, and ſhalt talk of them when thou ſitteſt in the houſe, Deut. 11.18.and when thou walkeſt by the way, and when thou lieſt down, and when thou riſeſt up. For though it comprehend plainly Ejaculatory Worſhip in part, as we have noted before, yet it reaches further; ſpecially being added immediately unto the great Commandement, ver. 4. Thou ſhalt love the Lord thy God with all thy heart, and with all thy ſoule, and with all thy might. And indeed, how can any man love God with all his heart and ſoule, and not be willing to joyne others to himſelfe, and himſelfe to others, as much as may be, in the worſhip of God? And how doth the Maſter of a Family love God with all his ſtrength, that imployes not his authority over all his Family to call them to worſhip God even in the Family, with himſelfe, at leaſt ſome times. (I ſay, at leaſt ſome times; for we yet are but upon the Duty; the conſideration of the Time is to come afterward.) Therefore alſo we finde it a part of the unhappy character of Pagans, Jer. 10.25.Whereas ſome, to elude the ſtrength of this Text for Family-Prayers, alleadge, that Pſal. 79.6. the words are: the Kingdomes that call not upon thy name; and ſo by Family here, is meant no more then there by Kingdoms. I anſwer, The parallelling the two plates proves the thing more clearly: for as the Kingdome is not ſaid to call upon Gods name, unleſſe the King command publike meetings to that end, and that is counted a Heatheniſh and ungodly Kingdome: ſo is it with a Family, where by the authority of the Governour there are no joynt meetings to pray to God. devoted to the wrath of God; The Heathen that know Thee not, and the Families that call not on Thy Name. And indeed, how hath the Family that knowledge of God, to be, 1. Their great Lord and Maſter; 2. The Author of their Peace among themſelves, that the Governour is gentle to the inferiours, and the inferiours dutifull to the Governour and Superiour 3. The Author of all Bleſſings to them all, Of health and ſtrength to follow their buſineſſe, of ſucceſſe and comfort in them: How I ſay have they the knowledge of God, if they agree not together to joyne in Worſhip of Him their Lord, and in tendring Prayers and Praiſes for ſuch things as they expect and receive from Him.
2. The Good of ſoules calls for this alſo, Every one needing helpe from others, and all being helped by the Solemne ſervices joyntly preſented to God in the Family. 1. In minding one another, by mutuall teſtification, of the common Allegeance and Homage they all owe to Him their great Soveraigne, and ſo preventing the forgetting of Him. 2. Withall affecting one another by example of reverence and devotion. 3. They being alſo, infallibly taught, and minded of, and provoked to, ſome particulars of Duty, and furniſht with ſome matter of comfort, by every ſuch ſervice performed joyntly, (ſuppoſing that every ones heart joynes faithfully in it) which before they were either ignorant, or forgetfull of, or backward to, or ſhould have miſſed, if they had beene wholly and ever alone. As reaſon cannot but inſinuate, and experience continually ſhewes. It remains then, that Domeſticall and Family-Worſhip is a Neceſſary Duty, and as farre as it is Poſſible, even Morall-Naturall.XV. Publike Worſhip proved a Duty.
3. So is alſo, Eccleſiaſticall or Congregationall VVorſhip, which is uſually called Publike VVorſhip, Even for the Reaſons forenamed, Gods Honour, and Soules Good. He is Lord of all ſocieties (and the Author of them) as well as of Families. And ſo is to have a tribute of VVorſhip and Glory from all joyntly, The Lord having univerſall Dominion over all fleſh, ſhould publikely be worſhipped, by ſocieties of men. G. Ironſ. p. 261.as well as from any ſeverally. And Love to God cannot but promote this as much as is poſſible. And the mutuall bleſſings expected and received by greater Communities, (as well as Families,) doe require the like, according to juſt conveniences. Which is ſo aſſuredly of the Law of Nature, that all Nations that have ever been heard of, have had their joynt Publike Solemne Worſhip, And have had Perſons, ſet apart purpoſely for it, (Prieſts, or Miniſters) for the more compleat performance of it. Finally both Reaſon and Experience declare, that the good of Soules both calls for publike (Congregationall) VVorſhip: as alſo commends it as exceeding profitable and advantagious. Not only in that they are hereby yet more affected by a more Generall Example, recommending the Worſhip of God, but alſo, becauſe by the Solemne Ordinances, of Prayer, the Word, and the Sacraments Adminiſtred and Diſpenſed, and uſed in Publike, multitudes, are at once taught, and minded of, and provoked to the Duties they owe to God and Man, better then their own ſolitary thoughts and endeavours, (or only their Families helping them) could ordinarily have attained unto. And this ſo much the rather, becauſe of the gifts, which God to this purpoſe hath endued His Miniſters with (who by His appointment are ſet apart, mainly for the Publike VVorſhip,) exceeding thoſe which others have uſually or ordinarily. Yet by the advantage of Publike VVorſhip, every particular Perſon preſent, both enjoyes the benefit of the Miniſters gifts, of Prayer, and ſpecially of his knowledge and wiſedome in interpreting the Scriptures and rightly dividing them, for the edification and conſolation of every one; and ſo may reape in one houre the ſtrength of that which hath been growing divers yeeres; and feed upon that which hath been gathering divers dayes. More we ſhall not need to adde concerning this, at this time: Becauſe every conſcience both feeles the gaine and encreaſe of ſpirituall good and comfort, by the publike Ordinances, as alſo by their earneſt deſire and ſeeking after them, proclaime it ſufficiently to others. As alſo becauſe to this (generally) our adverſaries are frequent enough, in affording their Teſtimonies. And therefore alſo we will here ſpare the paines to quote any of them. Hereafter we ſhall have occaſion to make uſe of ſome of them. Now we ſhut up this Chapter; with ſumming up for a concluſion, That both Solitary and Conjoyned VVorſhip, in Families and Churches are Solemne and Neceſſary Duties, required of all men, (ſo farre as hath beene ſaid) and ſo Morall-Naturall. And now what time is required for all this, we ſhall conſider in the Chapters that follow.