Chapter 21: Of Religious Worship and the Sabbath Day

Question 1.

Does the light of nature show that there is a God, who has lordship and sovereignty over all?

Yes. (Romans 1:20; Acts 17:24; Psalm 119:68; Jeremiah 10:7; Psalm 31:23)

Well then, do not the Socinians err, who maintain that there is no knowledge of God implanted naturally in the minds of men?

Yes.

Do not secondly the Vaninians, and many of the Cartesians, err, who under the pretext of maintaining a Godhead have in effect taught men to deny there is a God?

Yes.

Do not thirdly some bee-headed men err, who dispute against the being of a Godhead because they cannot find a demonstration for it called Dihoti?

Yes.

By what reasons are they confuted?

(1) Because the invisible things of him from the creation of the world are clearly seen, being understood by the things which are made, even his eternal power and Godhead, so that they are without excuse (Romans 1:20). (2) Because the Psalmist says the heavens declare the glory of God, and the firmament shows his handiwork — that is, they give us matter and occasion to speak and discourse of his omnipotency, wisdom, and goodness (Psalm 19:1-3). (3) Because the knowledge of the law of nature is naturally implanted in the minds of all men (Romans 2:14); therefore some knowledge of the lawgiver must be implanted in the minds of all men. (4) Because in the most wicked and ungodly there are terrors and tortures of conscience, from where it is evident that in the minds of all men there is some lively knowledge of God, with which, whether they will it or not, they are haunted and possessed. (5) Because men had rather worship a stock or a stone than they should think there were no God (Acts 17:23). (6) What a brave order and comeliness shines forth, with so much wisdom and power, in the government and preservation of things above and below, that no man can be in doubt but there must be a God who rules and preserves all those things. (7) Because nothing can be the cause of itself, because then it should be both the cause and the effect, both before and after itself; therefore all things have their beginning from one first and supreme cause, which is God. (8) Because the existence of a Godhead may be evinced from the foretelling of things to come (Isaiah 41:23); and as Cicero says, si est divinatio, sunt Dii — if there be a foretelling, there must be also a God that foretells. (9) From the assaults and suggestions of Satan, we find there is a devil — may we not then certainly conclude that there is a God? The Devil labors by all means to extinguish the light of the Gospel, to lead men on in ignorance, error, and profaneness, and to turn them out of the path of holiness. Now, why should Satan thus war against God, his word, and his saints? Why should he seek God's dishonor and man's destruction, if there were not a God, a law, and an everlasting life? (10) Because the mind of man is not satisfied with the knowledge of all things, nor the will of man with the enjoyment of all things in this world, but still they seek and thirst earnestly after some higher good. There is therefore a sovereign truth and chief good, which being perfectly known and enjoyed will give contentment and satisfaction to the soul. In vain should the powers and faculties of the soul be capable of happiness, or of the chief good, if there were not a chief good to be possessed and enjoyed. (11) From the wonders and miracles which have been wrought — visible and apparent works, extraordinarily wrought, not only above the ordinary course of nature but simply above the power of nature. These effects convince us that there is an infinite power which is above and overrules all things, for every principal and primary cause is more excellent than the effects thereof. (12) From the being of man, the curious workmanship of his body in the womb, which is wrought most skillfully, namely with sinews, veins, arteries, muscles, and other parts of the body, even as an embroiderer sits and joins many parcels of stuff and dyed work of various colors, very skillfully and curiously together, until there comes forth some goodly portraiture or other dainty workmanship (Psalm 139:15; Job 10:10). But especially from the being of a man's soul, which is immaterial, invisible, rational, immortal, and which cannot be derived from the power of matter (as the sensitive souls of brutes), neither does it depend on the body in many of its operations. These, and all the works which our eye does see or the mind does apprehend, prove that there is a God who has given a being to them and continues them therein. (13) Because, seeing God is the first cause, there cannot be anything prior to him by which, as a cause, his existence can be demonstrated.

Question 2.

Is the acceptable way of worshipping the true God instituted by himself, and so limited to his own revealed will, that he may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the holy Scripture?

Yes. (Deuteronomy 12:32; Matthew 15:9; Acts 17:25; Colossians 2:23; Exodus 20:4-6)

Well then, do not the Papists err, who teach that the images of Christ and the Trinity ought to be worshipped, and that not improperly but even properly and Per se, with that same sort of worship with which Christ and the blessed Trinity are adored?

Yes.

Do not likewise the Greeks err, who maintain that the painted images of God may be adored, but not the engraved or carved images of God?

Yes.

By what reasons are they confuted?

(1) Because, it is expressly against the second command (Exodus 20:4-5). (2) Because, God is infinite, unmeasurable, incomprehensible, and spiritual: and therefore nothing can represent him, as the Prophet well infers (Isaiah 40:18, 25). (3) Because, every representation of God, by graven images, or pictures, is a most disgraceful changing of the glory of the incorruptible God (Romans 1:23). (4) Because, images, and pictures of this kind, are lies and vanities, which the Lord abhors, and mocks at with a holy scorn (Isaiah 44, from verse 9 to 18). (5) Because, the Lord expressly forbids the Israelites to represent him under any form or shape, for (says the Text) you saw no manner of similitude, on the day that the Lord spoke to you in Horeb, out of the midst of the fire (Deuteronomy 4:15-20). (6) Because, though the Israelites worshipped the true God, by an image (for Aaron built an altar, and made proclamation, and said, tomorrow is a feast to the Lord) yet are they accused of the sin of idolatry, and for that cause severely punished (Exodus 32:21, 27, 35). (7) Because, Jeroboam, and the ten Tribes, who worshipped the true God, by the Golden Calves, set up at Dan and Bethel (for the worship of false gods by images, was afterwards brought in by Ahab, who is therefore said to have provoked the Lord more than all the Kings of Israel before him (1 Kings 16:31-32)) are accused for the sin of Idolatry, and are severely threatened (1 Kings 12:29-30 and 1 Kings 13:2), which threatening was put in execution by Josiah (2 Kings 23:15-16, 20). (8) Because, the Apostle says, we ought not to think that the Godhead, is like gold or silver, or stone graven by art and man's device (Acts 17:29).

Quest. 3.

Is religious worship to be given to God the Father, Son, and Holy Ghost, and to him alone?

Yes.

Is religious worship to be given to Angels, Saints, or any other Creature?

No (Matthew 4:10; John 8:49; 2 Corinthians 13:14; John 5:23; Colossians 2:18; Revelation 19:10; Romans 1:25).

Well then, do not the Papists err, who maintain, that not only God, but good Angels, and Saints departed, being canonized by the Pope, ought to be worshipped, and called upon, even after a religious manner: but chiefly the Virgin Mary, and that there is a Divine Power in the relics of Saints, which therefore ought to be worshipped?

Yes.

By what reasons are they confuted?

(1) Because, the Lord our God, and he only is to be worshipped (Matthew 4:10; Deuteronomy 6:13). (2) Because, the object of invocation, and religious adoration, is he only who is Omnipotent, Omniscient, and searcher of the heart. For there is none that knows our necessities and wants, but he that is Omniscient: and none can succour and help us, but he that is Omnipotent. But Angels are not Omniscient (Ephesians 3:10; 1 Peter 1:12). Neither are the Saints departed Omniscient, as is clear from Isaiah 63:16: Abraham is ignorant of us. (3) Because, they that are dead, know nothing of our condition (Ecclesiastes 9:5). (4) Because, no man ought to call upon him, in whom he does not believe (Romans 10:14). But no man ought to believe in Saints, or Angels, but in God alone (Isaiah 26:4; Jeremiah 17:5). (5) Because, neither Saints alive, nor Angels would suffer adoration, and worship to be given to themselves (Acts 10:25; Revelation 22:8-9). (6) Because, the worshipping of Angels does derogate from the honour of Christ, in whom we have boldness, and access with confidence by the faith of him (Ephesians 3:12). (7) Because, the worshipping of Saints and Angels, is like a Polytheismus, the having of many Gods. For the Papists attribute to each one of their Saints, and Angels, a proper divine power, as the Heathens did of old, to their Idols, and false gods.

Quest. 4.

Is any religious worship given to God, since the fall, without a Mediator?

No.

Nor in the mediation of any other, but of Christ alone?

No (John 14:6; 1 Timothy 2:5; Ephesians 2:18; Colossians 3:17).

Well then, does not the Popish Church err, who maintain, that Saints departed, but chiefly the Virgin Mary are Mediators and Intercessors between God and Man?

Yes.

By what reasons are they confuted?

(1) Because, the Scripture affirms expressly, that there is but one Mediator between God and Man, namely the Man Jesus Christ (1 Timothy 2:5). (2) Because, no man comes to the Father, but by Christ (John 14:6). And by him, we have access to the Father (Ephesians 2:18). (3) Because, the Scripture promises that they shall be heard, that in the name of Christ, seek such things, as are according to the will of God: but there is no promise in all the Word, that they shall be heard that pray to Saints or Angels (John 14:13-14; 1 John 5:14). (4) Because, the Apostle says, whatever you do in word or deed, do all in the name of the Lord Jesus, not in the name of Saints (Colossians 3:17). (5) Because, Christ who is called the propitiation for our sins, is also called our Advocate with the Father (1 John 2:1-2). (6) Because, Mediation is a part of the Priestly office of Christ, which is only proper to himself; and which cannot be divided, between him and the Saints. (7) Because, the Saints are not to be called upon, as was proven in the foregoing Question.

Quest. 5.

Is prayer with thanksgiving, one special part of God's worship, required by God of all men?

Yes (Philippians 4:6; Psalm 65:2).

Well then, do not the Adamites, and others long since err, who denied, that God was to be called upon? For (say they) God is Omniscient, and bestows all things upon us freely without our prayers?

Yes.

Do not likewise some late Heretics err, who maintain, that unregenerate men ought not to call upon God?

Yes.

Do not also the Quakers err, who will not move, in the commanded duties of prayer, and thanksgiving, unless there be some inward call, and motion on their Spirit?

Yes.

By what reasons are they confuted?

(1) Because, there are extant many universal precepts in the Word, by which the duty of prayer is commanded (Philippians 4:6; 1 Thessalonians 5:17; John 16:24; Matthew 7:7). (2) Because, God is the hearer of prayer, and to him shall all flesh come (Psalm 65:2). (3) We have the example of David (Psalm 55:17); of Daniel, chapter 6, verse 10; the example of those many, who were gathered together, praying in the behalf of the Apostle Peter (Acts 12:12); the example of Christ himself (John 17). (4) Because, the Apostle Paul bids Simon Magus, who was in the gall of bitterness, and bond of iniquity, to repent and call upon God (Acts 8:22). As to the Quakers, what assurance can they have the next hour, or the next day, more than now, of the Spirit's moving on their souls? And are we not commanded to pray without ceasing (1 Thessalonians 5:17)? That is, upon all opportunities, and in all our necessities.

Quest. 6.

If prayer be vocal, ought it to be in a known tongue?

Yes (1 Corinthians 14:14).

Well then, do not the Papists err, who maintain that it is not needful that public prayers be in a known tongue, but that it is often times expedient that prayers be performed in a tongue unknown to the common people?

Yes.

By what reasons are they confuted?

(1) Because, the Apostle teaches expressly the contrary (1 Corinthians 14:9, 12). (2) Because, prayers celebrated in an unknown tongue are not for edification (1 Corinthians 14:14). (3) Because, he that occupies the room of the unlearned — that is, who understands not strange tongues — cannot say Amen (1 Corinthians 14:16). (4) Because, the Lord's prayer, which is the special rule of all our prayers, was prescribed in a tongue at that time best known.

Quest. 7.

May we pray for the dead, or for those of whom it may be known that they have sinned the sin to death?

No (2 Samuel 12:21-23; Luke 16:25-26; Revelation 14:13; 1 John 5:16).

Well then, do not the Papists err, who maintain that prayers, alms, and masses ought to be appointed and made for souls departed, as things which will really profit them?

Yes.

By what reasons are they confuted?

(1) Because, the dead are either happy, and so they need not our prayers (Revelation 14:13); or they are damned, and so our prayers cannot profit them, for out of hell there is no redemption (Luke 16:26). (2) Because, we read that David mourned and fasted for the child so long as it was alive, but when once the child was removed by death, "Therefore," says he, "should I fast? Can I bring him back again?" (2 Samuel 12:22-23). (3) Because, all our requests and prayers are either founded upon a precept or promise of God to hear our prayers, but there is neither a promise that God will hear us in order to the dead, nor a command to pray for them. (4) Because, we are altogether ignorant of the state and condition of the dead, and therefore we cannot pray for them in faith (Romans 14:23).

Quest. 8.

Is the reading of the Scriptures with godly fear, the sound preaching, and comfortable hearing of the Word in obedience to God with understanding, faith, and reverence — are they, I say, parts of the ordinary religious worship of God?

Yes.

Are these, with the due administration of the Sacraments — to wit, Baptism and the Lord's Supper — to continue in the Church of God till the end of the world and the day of Christ?

Yes (Acts 15:21; Revelation 1:3; 2 Timothy 4:2; Matthew 13:19; James 1:22; Hebrews 4:2; Isaiah 66:2; Acts 10:33).

Well then, do not the Enthusiasts, Libertines, Anabaptists, and other Sectaries err, who under a pretext of being inspired by the Holy Ghost — that teaches them all things — despise and condemn all reading of the Scripture and public hearing of the Word preached?

Yes.

Do not likewise the Quakers err, who are downright enemies to all the public ordinances which Christ has appointed to continue in his Church to the end of the world?

Yes.

By what reasons are they confuted?

(1) Because, Christ commanded his Apostles, and in them all the ministers of the Gospel — to whom he has promised his presence to the end of the world — to teach all nations, and to preach the Gospel to every creature (Matthew 28:19; Mark 16:15). (2) Because, the public preaching of the Word by a minister sent and called, and the hearing of it, is a means ordained and appointed by God, and according to the ordinary manner, necessary for begetting faith, and therefore needful to salvation (Romans 10:14-15; 1 Corinthians 1:21). (3) Because, God has promised to his covenanted ones to bring them to his holy mountain and make them joyful in his house of prayer — that is, in the public meetings of his saints and people (Isaiah 56:7). (4) From the example of those believers (Acts 2:42) who continued steadfastly in the Apostles' doctrine. (5) Because, the word of God is the perfect rule of life and manners, and all spirits are to be tried by it (1 Timothy 3:15; 1 John 4:1; Isaiah 8:20); neither ought we to follow or hear any man — no, not an angel — if he teaches anything contrary to the Word, or heterodox from it (2 Thessalonians 2:2; Galatians 1:8). (6) Because, the Word of God is that incorruptible seed by which we are born again (1 Peter 1:23). (7) Because, God forbids expressly separations from public assemblies — I mean so long as the Word is truly and purely taught by those who enter in by the right door, that is Christ, and the way appointed by him in his Word (John 10:7-8; Hebrews 10:25). (8) Because, the Lord has joined together these two — his faithful servants for teaching his people publicly, and the promise of the Spirit to guide them and assist them in their work (Matthew 28:20; John 14:16-17, 26).

For confutation of the Quakers, two things must be made out: the one, that the office of the ministry is of divine institution.

(1) Because, God has particularly designed some persons to the work of the ministry. For if God appointed some persons to be judges over Israel, then must the office of judging Israel be of divine institution. Christ appointed not only Apostles, the seventy Disciples, Evangelists, Prophets, whose call and gifts were extraordinary, but other ordinary pastors, and teachers, whose spirits were not infallible, whom the Scripture affirms to be as truly by divine institution as the former (1 Corinthians 12:28; Ephesians 4:11). (2) Because, GOD has given peculiar names and titles, to the persons designed for this office, which he has not given to other saints. The only wise GOD will not distinguish where he himself has made no distinction or difference. These are called pastors, teachers, such as rule well, stewards of the mysteries of GOD, preachers, bishops or overseers of the flock, stars in Christ's right hand, angels of the churches. Christ evidently puts a difference between the churches and the angels set over them (Revelation 2:1, 8, 12, 18; Revelation 3:17, 14). (3) Because, the Lord has taken a special care to bestow peculiar gifts and qualifications upon these persons, so designed for the ministry; and that for the good of the souls of his people, above what is required in other saints. Would ever the Lord have bestowed such qualifications, if he had not appointed some for such an office? Though gifts as gifts do not alone invest into such an office, yet when they are strictly required, they argue, that there is an office. They must be apt to teach others (1 Timothy 3:2). And not only so, but able to teach others; able to convince them that oppose themselves (Titus 1:9). They must be such as study to show themselves approved to GOD; workmen that need not be ashamed (2 Timothy 2:15). And the Apostle in admiration of the difficulty of this employment, cries out, Who is sufficient for these things? (2 Corinthians 2:16). (4) Because, the Lord requires peculiar duties of his ministers, which he does not require of believers; therefore, there must be such a distinct office, by divine institution. They must take special care of the church of GOD (1 Timothy 3:5; 1 Peter 5:2-3). They are not to neglect the gift which is in them (1 Timothy 4:14). They are to meditate on these things, and to give themselves wholly to them (1 Timothy 4:15; Acts 6:2, 4). They are to preach the Word, to rebuke, to instruct gainsayers (2 Timothy 4:2; 2 Timothy 2:25). To administer the Sacraments (Matthew 28:19; 1 Corinthians 11:13). To ordain others for the ministry, by imposition of hands (1 Timothy 4:14). To watch over the flock, as those that must give an account (Hebrews 13:17). (5) Because, Christ requires peculiar distinct duties in the people, in reference to their ministers; therefore the office of the ministry must be of divine institution. They must know and acknowledge those that are over them in the Lord (1 Thessalonians 5:12). Highly to esteem them in love for their work's sake (1 Thessalonians 5:13). To obey them, to encourage them (Hebrews 13:7). To maintain them (Galatians 6:6). To pray for them (2 Thessalonians 3:1). (6) Because, GOD has made peculiar promises to his ministers; as, Lo, I am with you always, even to the end of the world (Matthew 28:20). The promise of special assistance (2 Corinthians 3:5-6). Of protection and defense in all assaults (Revelation 1:20). The promise of the power of the keys, which promise was not limited to the Apostles, as Apostles, but was given to the Apostles, as ministers of the Gospel, as is evident from (Matthew 18:17-18). The promise of special sympathy with them (Matthew 10:40; Luke 10:16; John 13:20; 1 Thessalonians 4:8). Now, would ever the Lord have promised to keep up, and maintain that office in his church which he had not set up and instituted.

The other thing to be made out, is that the office of the ministry, is perpetually necessary?

Because the ordinances are perpetually necessary, by divine institution, therefore the office of the Ministry, to dispense these ordinances, is perpetually necessary, by divine institution. For if God had only appointed the ordinances to continue in his Church, then would preaching, and administration of the Sacraments fail, because that which is every man's work is usually and effectually no man's work. The Lord does not immediately administer them himself, neither are Angels employed for this work. But he has committed this service to men, who are stewards and dispensers of the mysteries of God. It is evident that the preaching of the Word shall continue to the end of the world, from Matthew 28:20, Ephesians 4:11-13. It is evident of Baptism, and the Lord's Supper, which are conjoined in the institution of Christ, with the Ministry of the Word. For to whom he gave commission to preach, to them also he gave commission to administer the Sacraments. Baptism is an ordinance of the New Testament, appointed by God himself. For John was sent to baptize. God was the Author, John was only the Minister. This was to continue perpetually, as is evident from Christ's promise, and his precept, Matthew 28:20. The ends for which Baptism was ordained are not temporary, but moral, and so perpetual. Do not all Christians now need these means as the Christians during the age of the Apostles? Are not Christians to be baptized into his death, buried with him by Baptism, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life? It is called by the Holy Ghost a saving ordinance, and is to believers, and their seed in the New Testament, as the Ark was to Noah, and his family in the old world, who being in the Ark, were saved from perishing in the waters, when the rest were drowned. So Baptism does now save us, not only or mainly the outward part of it, the putting away the filth of the flesh (which is yet an ordinance to further our salvation), but when the Spirit of Regeneration effectually concurs, so that we find there is a renewing of the Holy Ghost, and thereby the answer of a good conscience towards God (1 Peter 3:21). It is evident that the Sacrament of the Lord's Supper is to continue to the end of the world. It was not only appointed for Apostles, to whom it was first administered, but to all believers, both Jews and Gentiles. And not only for that age, but for all generations succeeding, for believers are commanded to show forth the Lord's death till he come, by eating this bread, and drinking this cup. Therefore, if these ordinances be appointed by God to continue to the end, it follows evidently that he has designed the office of the Ministry to hold up, and hold forth his ordinances to the end of the world. Because the promises which Christ has made to uphold the Ministry are perpetual, therefore the office must be perpetual; Matthew 28:20: Go teach, and baptize all nations, and lo I am with you to the end of the world. This promise cannot be limited to the particular age, during the lives of the Apostles, because the Holy Ghost uses three expressions to declare the perpetuity of this promise. First, Aion, that this promise shall continue so long as the world continues. Second, Synteleia; Heos tes synteleias tu Aionos, that this promise shall have no end, till the world be consummated, or brought to a period. Third, Pasas tas Hemeras, all days, and successions of times. Not only Meth hymon hemeras hymon, not only with you during your own days, but all the days of the Gospel, till time shall be no more. And this promise was made not to the Apostles as Apostles, nor to the Apostles as believers, but to the Apostles as ministers and stewards of the mysteries of God. Because the elect require the office of the Ministry perpetually. Our natures are as bad as Jews and Pagans (Ephesians 2:3). Our judgments full of darkness, and ignorance (1 Corinthians 2:14). Our wills stubborn and rebellious, and so alienated that we rebel against the light. The delusions of Satan are strong. The multitude of false teachers are very numerous, so that they are ready to seduce the elect themselves, if it were possible. Because the ends for which Christ has appointed a ministry are perpetually necessary. The elect must be called and gathered, for there will be some still in every age to be added to the Church, of them that shall be saved. There are many sheep which are not yet brought into his fold — many who belong to the election who are not yet effectually called. Christ will bring them in also, both Jews and Gentiles, that there may be one fold, as there is one shepherd. Now, God has revealed no other ordinary way to convert, and bring these into his fold, but the Ministry of his word, for how shall they believe without a preacher? Therefore, if there be some elect continually to be brought into fellowship with Christ, and this end not fully attained till the end of the world, then the Ministry assigned to this end must be perpetually necessary.

Quest 9.

Is singing of Psalms with grace in the heart a part of the ordinary worship of God?

Yes. (Colossians 3:16; Ephesians 5:19; James 5:13).

Well then, do not the Quakers, and other sectaries err, who are against the singing of Psalms, or at least, [reconstructed: tie] it only to some certain persons, others being excluded? Yes.

By what reasons are they confuted?

(1) From the practice of Christ, and his Apostles (Matthew 26:30). From the example of Paul and Silas (Acts 16:25). From Moses, and the Israelites (Exodus 15). (2) Because the singing of Psalms was commanded under the Old Testament, and that, not as a type of any substance to come, nor for any ceremonial cause. Neither is it abrogated under the New Testament, but confirmed (Psalm 30:4; Psalm 149:1). (3) From the general and universal commands in the New Testament (Ephesians 5:19; Colossians 3:16; 1 Corinthians 14:15). (4) Because the Apostle James says, is any man afflicted, let him pray, is any man merry, let him sing Psalms (Chapter 5:13). The meaning is not, that none should sing, but such as are merry: for then none should pray but such as are afflicted. (5) Because, by singing of Psalms, we glorify God, we make his praise glorious. We edify others with whom we sing, as well as we edify ourselves. So the end to be proposed in singing, is teaching and admonishing one another, in Psalms, and Hymns, and spiritual songs (Colossians 3:16). Lastly, we cheer and refresh ourselves, by making melody in our hearts to the Lord (Ephesians 5:19). Which arises first from our conscientious going about it, as a piece of worship to God, and in so doing we are accepted in that. Secondly from its being a part of Scripture, appointed for his praise, whether it agree with our case or not. That being the end for which it was designed to be sung, is a sufficient warrant for our joining in the singing thereof.

Quest. 10.

Is prayer, or any other part of religious worship now under the Gospel, either tied to, or made more acceptable, by any place, in which it is performed, or toward which it is directed?

No (John 4:21; Malachi 1:11; 1 Timothy 2:8).

Well then, do not the Papists err, who consecrate churches, and ascribe holiness to them, and appoint pilgrimages to Christ's grave, and to other places far off, where they mumble their preachings, and mutter their prayers?

Yes.

Do not likewise many ignorant persons err, who think their private prayers will be more acceptable to God, being said in the church, than in their own private closet?

Yes.

By what reasons are they confuted?

(1) Because the Lord says, by the mouth of his Prophet, that prayers shall be offered up to him in all places, under the time of the Gospel (Malachi 1:11). (2) Because Christ commands us when we pray, to enter into our closet, and the door being shut, to pray to our Father, which is in secret, lest we should seem to desire praise, and approbation from men: which rite and ceremony of praying publicly, when we should pray privately, Christ clearly condemns (Matthew 6:5-6). (3) Because Paul wills that men pray every where, lifting up holy hands, without wrath and doubting (1 Timothy 2:8). (4) Because Christ says the hour comes, when we shall neither in this mountain, nor yet at Jerusalem worship the Father (John 4:21).

Quest. 11.

Has God in his Word, by a positive, moral, and perpetual commandment, binding all men in all ages, particularly appointed, one day in seven, for a Sabbath to be kept holy to himself?

Yes (Exodus 20:8, 10, 11; Isaiah 56:2, 4, 6, 7).

Well then, do not some men err, who maintain, that God has not under the Gospel determined any certain day, for his own worship, but only has commanded, that some indefinite time, be destined for public worship, which time (say they) is left to be determined, by the church?

Yes.

By what reasons are they confuted?

(1) Because the determining of an ordinary and sufficient time, for divine worship, and as a Sabbath, belongs to God only, and not to man. For we do not read, that any such power or authority, is granted to man, either by the law of nature, or Scripture. Is it not a thing of very great moment? Is it likely, that the wisdom of God, would leave it uncertain? This might accuse the Scripture of imperfection. It is not suitable to the love of God, and his care toward his church. By such men's doctrine, the church universal, and all ecumenical councils, should be guilty of a dreadful sin, which for so many ages, have been deficient in their duty. Therefore, it is fitting that there be one day of seven by virtue of the fourth commandment, seeing nowhere else another necessary day, is appointed, or prescribed in the Word. (2) Because it is just and equitable (as the adversaries grant) that one day should be set apart for God, who has freely given us six. (3) Because, in six days, God made the heavens, and the earth, and rested on the seventh: not out of necessity, but to give us an example, to do the like. (4) Because one day of ten, twenty, or thirty, cannot be thought convenient. Neither is such a thing commanded, in any place of Scripture. And would it not argue a neglect of divine worship, and the care of souls, if one day of twenty, thirty, or forty were appointed? Neither, can the fifth, fourth, or sixth day be appointed, seeing God has commanded us to work six days. This would make our yoke more heavy than the Jewish yoke, which the adversaries will not grant. (5) Because it is the principal, and chief scope of the fourth commandment, that one day of seven, in respect of us, be set apart, and consecrated to divine worship. Not truly that some indefinite time, be set apart. If this were true, the fourth commandment, should differ substantially, from the other precepts of the Decalogue; and so there would need to be a useless precept, or at least a tautology ought to be committed.

Do not likewise the Anabaptists, Socinians, and Libertines err, with whom we may take in the Quakers, (and other anti-Sabbatarians, that disown the Sabbath, as being carnal, and a commandment of the letter) who teach, that whatever is contained in the fourth commandment, is ceremonial, and so properly, as to the matter, and substance, which it holds out, abrogated wholly? And therefore (say they) by virtue of this fourth commandment there is no day to be set apart, for public divine worship? Yes.

By what reasons are they confuted?

(1) Because, the fourth Command, which appoints one day of seven to be set apart for God, is a positive, and moral Command, as to substance; seeing it was given to Adam in his integrity, before ever there was need of any Types, and Ceremonies shadowing forth Christ (Genesis 2:2-3). (2) Because, it was repeated, before the promulgation of the Ceremonial Law (Exodus 16:23). Thirdly, because it was written, with God's own hand, and inserted into the midst of the rest of the moral precepts, and was put into the Ark of the Testimony, with the other nine, which honor, was never conferred upon any precept merely ceremonial. (4) Because, all the reasons of this Command, are entirely moral. He rested after six days, and allowed us six days to work, therefore in all equity we ought to rest after so many days work, and give God a seventh. (5) Because, Christ confirms this Command, in saying, pray that your flight be not in the winter, neither on the Sabbath day, where the Lord insinuates that as travelling is troublesome to the body in winter, so would it be to the minds of the godly to travel on that day, specially and solemnly set apart for God's worship. Now, if there were no sabbath to continue after Christ's ascension, or if it were not to be sanctified, there would be no occasion of this grief and trouble, that they had to travel on the Sabbath, and dared not wait till that day were past; and so no cause to put up this prayer which yet by our Lord's exhortation seems to infer that the Sabbath was to be as certain in its time, as the Winter. And doubtless this cannot be meant of the Jewish Sabbath; for that was to be abolished shortly. Next, travelling on the Jewish Sabbath was to be no cause of grief to them, if indeed all days were alike, neither would it be scrupled in such a case by the Apostles to whom he is now speaking.

Quest. 12.

Was this one day in seven, from the beginning of the World, to the Resurrection of Christ, the last day of the week?

Yes.

And was it, from the Resurrection of Christ, changed into the first day of the week?

Yes.

And is it to be continued, to the end of the World, as the Christian Sabbath?

Yes (Genesis 2:2-3; 1 Corinthians 16:1-2; Acts 20:7; Revelation 1:10; Matthew 5:17-18).

Well then, do not the Sabbatarians err, who maintain, that the Jewish Sabbath, or the seventh day from the Creation, is to be observed?

Yes.

Do not others likewise err, who maintain, that the observation of the Lord's Day, is only of Ecclesiastical and Apostolic institution?

Yes.

These Authors, (you see) do confound, and make two things really distinct, to be but one, namely Ecclesiastical and Apostolic institution?

By what reasons are they confuted?

(1) Because, the fourth Command standing, wherein one day of seven is appointed, the numbering is left free to God himself, that the right, and power may be reserved to Christ the Law-giver, and to his Spirit, for the change of the day, and continuing the worship, prescribed in the fourth Command. (2) From the name itself; for our Sabbath is called the Lord's Day (Revelation 1:10): 'I was in the Spirit on the Lord's Day': or on that Lord's Day, or Dominical Day, or day which is the Lord's; pointing out a day singularly, and a day, which in a particular, and special manner is called His day; even as the Lord's prayer and the Lord's Supper are so called, because appointed by Christ the Lord. (3) Because, God only can abrogate the Lord's day (the adversaries granting so much) therefore, he that has power to rescind has power likewise to establish. (4) Because, there is an implicit Command, concerning the observation of the Lord's day (1 Corinthians 16:2). As I have (says Paul) given order to the churches of Galatia, even so do you the first day of the week, let every one of you lay by him. From which place, we reason thus; that not the seventh, but the first day, is the chief solemn day for worship after Christ's Resurrection, because, the Apostles did pitch particularly and eminently upon that day, and that in diverse churches, as the fittest time, for expressing their Charity. He does not think it indifferent, what day it be done on, nor that all days are alike, but pitches on the first day, not in one church only, but in many. Next, this command, supposes them to be already acquainted with some special privileges of the first day beyond others; and that there must be some peculiar thing in this day making it fit, indeed more fit for such a purpose, rather than any other day. (5) Because, as the seventh day, was instituted, in remembrance of the works of Creation, so the first day, after the work of redemption was finished, succeeded as most convenient, for collating, and comparing both mercies together. (6) Because, Christ on the first day of the week, appeared most frequently to his Disciples, and blessed it with his presence (Matthew 28:9; Acts 1:3; John 20:19, 26). (7) Because, on that day, the Holy Spirit descended upon the Apostles. And on the same day Peter baptized three thousand (Acts 2:1-4, 41). (8) Because, the Church, in the time of the Apostles did observe the first day of the week, as holy (Acts 20:7). But the practice of the Apostles, approved in Scripture, is equivalent to a Divine Institution. (9) Because, Christ was seen of his Apostles forty days after his Resurrection, and spoke to them of the things pertaining to the kingdom of God, during which time he has taught them all things needful to be known, and among the rest (it is probable) the change of the Sabbath, and the institution of the first day of the week, and that immediately after his resurrection: he has either immediately by himself instituted that day, or has inspired his Apostles to observe it, from that same very time. (10) Because, the Lord has remarkably owned this Christian Sabbath, in being remarkably avenged, upon the breakers, and profaners thereof, as it is clear from several histories.

Quest. 13.

Is this Sabbath then kept holy to the Lord, when men after a due preparation, of their hearts, and ordering of their common affairs before hand, do not only observe an holy rest, all the day from their own works, words, and thoughts, about their worldly employments, and recreations, but are also taken up the whole time, in the public and private exercises of his own worship, except what is spent in the duties of necessity and mercy?

Yes (Exodus 16:23, 25-26, 29-30; Exodus 31:15-17; Isaiah 58:13; Nehemiah 13:15-16, 18-19, 21-22).

Well then, do not some err, who think, that after public worship is ended, the rest of the Lord's day, may be spent, in ordinary exercises, recreations, and such like sports as are not unlawful on other days, unless they be forbidden, by the Church, or Commonwealth wherein men live?

Yes.

By what reasons are they confuted?

(1) Because, the Lord says in the fourth Commandment, in it you shall not do any work. But ordinary recreations, games, and sports, are our own works. (2) Because, Nature itself requires, that we bestow, as much of the Sabbath day on God, who is the Lord of Time, and of all things which we have, as we can, and use to bestow upon our own affairs, on other days. (3) Because, the Lord says, if you turn away your foot from the Sabbath, from doing your pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord honorable, and shall honor him, not doing your own ways, nor finding your own pleasure, nor speaking your own words, then you shall delight yourself in the Lord, and I will cause you to ride upon the high places of the Earth, and feed you with the heritage of Jacob your Father for the mouth of the Lord has spoken it (Isaiah 58:13-14). See Jeremiah 17:22, Deuteronomy 5:12-13, 15, Numbers 15:32-33, 36, and Nehemiah 13:15 to verse 23. In those days saw I in Judah, some treading wine-presses on the Sabbath, and bringing in sheaves, and lading asses, as also wine grapes, and figs, and all manner of burdens which they brought into Jerusalem, on the Sabbath day; and I testified against them in the day wherein they sold victuals.