Seven questions of the sabbath briefly disputed, after the manner of the schooles. Wherein such cases, and scruples, as are incident to this subject, are cleared, and resolved, by Gilbert Ironside B.D.

CHAP. 14. Wherein the Question concerning the duration of the day is proposed, and the arguments for the day natu∣rall are set down.

AMongst those things, which disquiet and per∣plexe the consciences of the weak concerning the Lords day, this is not the least, where it is to begin, and how long it lasteth. For God requiring of us perfect and entire obedience without diminuti∣on, or defalcation: andh 1.1 S. Iames saying, that he that faileth in one point is guilty of all; unlesse every minute of time, which the Lord requireth of us, as his tri∣bute and homage, be duly tendred to him, our whole

labour bestowed upon the parts, and peices of the day, is not regarded. It is also that, which concernes the most sort of our inferiour people to be satisfied in, le••st the Commandement requiring one thing, their employments another, they many times wound their Consciences, and rob themselves of that peace, which otherwise they might enjoy. We must therefore, be∣fore we proceed any farther, inquire, whether the Lords day be to consist of any certain determinate number of houres, as being a Naturall day, or Artifici∣all. And here our Adversaries are very positive, that the Christian mans Sabbath, as well as that of the Iewes, is to consist of full twenty foure houres; and they have these reasons.

First, all the time, that the Commandement re∣quires, is to be observed. But that the Commande∣ment of the Sabbath requires a whole naturall day from evening to evening is undenyable: There∣fore &c. If any man say the Commandement was Ceremoniall, and so proves nothing for the Christian observation; it may be replied, that this being gran∣ted of all the other branches; yet it is not so in this. For no man can shew, how the time of twenty foure houres can be in any respect mysticall. Though there∣fore the rest of the latter should vanish as a shadow, yet in this particular it must needs continue Morall.

Secondly no one day of the week is longer or shorter then other: but if the Lords day, as the rest, hath not twenty foure houres, it must needs be shorter, & that, which is next there unto, either going before, or come∣ing

after must be longer then any other day. There∣fore &c.

Thirdly, it is a good Rule, which the Rabbins give; that we should not take from that which is ho∣ly, to adde to that which is prophane, but on the con∣trary: But if the day of Gods publique worship a∣mongst us have not allowed it so many houres, as o∣ther daies, we take from that which is holy, and adde to that which is prophane, even our own secular im∣ployments; which were impious, and sacrilegious: Therefore &c.

Fourthly if the Iewes Sabbath were to consist of twenty foure houres, then much more the Christians. For we have both received more, and greater bene∣fits, and we also have more and greater mysteries of Godlinesse to contemplate; But the Iewish Sabbath was a whole naturall day: Therefore &c.

Fiftly, the Scripture seemes to be plaine to this purpose. For the 92. Psalme was the Psalme of the Sabbath; as appears by the title thereof, and in the very begining thereof the Prophet sets downe the very time of its observation, saying,i 1.2 it is a good thing to praise the Lord, and to sing unto thy name O most High; to declare thy loving kindnesse in the morning, and thy truth in the night season, meaning a whole na∣turall day: Therefore &c.

Sixtly, we must rest, as God Rested, begining to rest from the works of our callings, when God began to rest from the worke of Creation. For Gods rest is propounded in the Commandement to be our pat∣terne:

but God began his rest at evening the sixt day, immediatly after the making of the woman; and so continued the day of his rest which was the seventh. If therefore our Rest must be answerable to Gods Rest, it must begin at evening, and continue till eve∣ning: Therefore &c.

Seventhly, as Christ rested, so must the Christian rest; his actions were our instructions; and we call the day of our Rest the Lords, because it was dedicated unto him; but Christ finished his course, and began his Rest over night, resting in the grave foure and twenty houres at the least: Our Rest therefore, being grounded upon Christs Rest, cannot be lesse then a whole Naturall day.

Eightly, as the Apostles, to whom the observation of the day was immediatly prescribed by Christ him∣selfe, kept the day in their own persons: so doubtlesse must we their successors in all after ages: But the A∣postles Sabbath was a whole naturall day. This ap∣pears by S. Pauls practice at Troas, when he preach∣ed, and administred the Sacrament, and communed with the Disciples of holy things (all duties of the Lords day)k 1.3 untill the morning: Ergo &c.

Ninthly, as our Saviour, who instituted the day, observed it in his own person: so doubtlesse must the Church for ever. But our Saviour appeared (and his very apparition was the institution) not only early in the morning, but alsol 1.4 late at night to his Disciples; and even then preached unto them, and gave them the holy Ghost, with the keyes of the Kingdome of Hea∣ven;

therefore &c. If any object, that by night in that place is understood the evening or shutting in of the light only, making it thereby a day artificiall; the very circūstances of the Text are against him. For first the doores of the house were shut (saith the Text) which is not usually done in the evening; Secondly, they feared a search would be made for them, which is commonly done in the dead, and depth of the night; Thirdlym 1.5 Aretius a good Protestant Expositor saith expresly, it was very late in the night.

Tenthly, as the Primitive Church observed the day, so must we: But the Primitive Church kept a night, as well as a day; as plainly appears by their vi∣gills and over-night assemblies, not only in time of per∣secution, but when the Emperours themselves were Christians. Every man knowes, and we read unto this day the Sermons of the ancient Fathers in their vigils, which doubtlesse had never been, but that they held themselves obliged to a twenty-foure-houres Sabbath at the least: Therefore &c.

Lastly, divers good authorities may be brought to this purpose, not only of some private men, asn 1.6 S^t Au∣gustine, ando 1.7 Irenaeus; but wholep 1.8 Councells have so determined this point, nay the very Canon law the sink and dunghill of Popery.

Notes

• h 1.1

  Iames 2.10.
• i 1.2

  Psal. 92.1.2.
• k 1.3

  Acts 2••.11.
• l 1.4

  Iohn 20.19.
• m 1.5

  Profundâ jam nocte. Aret. in lo∣cum.
• n 1.6

  Sicut Anti∣quis praecep∣tum est de Sabbatho, di∣cente legisla∣tore, à vespe∣re us{que} ad ve∣••eram. Aug. de tempore.
• o 1.7

  Irenaeus con∣tra Valent. l. 4. cap. 31.
• p 1.8

  Observemus igitur Diem Dominicum, & sanctifice∣mus eum à vespere diei Sabbathi us{que} ad vesperam Dominici di∣ei sequestrati ab omni negotio. Con. Agath. cap. 47. Noctem ipsam, quae nos insseratae lucd in••••cessibili redidis, spiritualibus excubijs exigamus. Con. Matis. c. 1.