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. XVI. Wherein something concerning the day naturall, and ar∣tificiall being premised, the former arguments are briefly answered.

TO give better satisfaction to weak, and unstable minds, we must know what a Naturall day is, and where it is to begin, where to end. Some have of late fondly denied this distinction, because it is not found, as they think, in Scripture; And indeed the termes Naturall, and Artificiall are not there read; but what matter is it for sounds and syllables, if we have the sence, and substance.a 1.1 S^t Mathew is plaine, that it was the end of the Sabbath, when the first day of the week began to dawn: so that all that night, untill the dawning of the first day, was part of the Sabbath, which were not possible without the distinction of Naturall, and Artificiall.

[Ob.] If any say, that the Iewes kept their Sabbath from evening to evening, and therefore that the night fol∣lowing could be no part of the Sabbath.

[Sol.] I answere, that S. Matthew in that place speaks not according as the Iewes accounted from evening to evening: but as the Romanes from morning; which was a naturall day of twenty-foure houres. But not to spend time in so needlesse a point, we must proceed to enquire where the naturall is to begin, and end. In this there is no small variety of opinions. Astro∣nomers

begin at noon;b 1.2 Iewes at Sun-set; the Greci∣ans at morning; thec 1.3 Church of Rome with the Vm∣brians at Mid-night. But this is to find knots (as they say) in Bulrushes. For if the naturall day be measured by the revolution of the Sunne, as all confesse, sure it is, that untill the Sunne begin his course, the day can∣not begin. At what time now did the Sunne set forth upon the fourth day at the creation? Common reason will say, when he first appeared in the Horizon; the rising therefore of the Sunne in the Horizon must needs be the first period of the naturall day. And so the words ofd 1.4 Moses are to be understood, saying, the evening and the morning were the first day; that is the shutting up of the day, which is there called the even∣ing; and the begining of the next, there called the morning,e 1.5 was the first day. The words also of S. Mathew before cited make it apparent; in which not only midnight, but to the very dawning belonged not to the first, but last day of the week. It was not of it, but towards it: as the end of one contiguum is the begining of another. By all which it is apparent, that when God commanded the Iewes their Sab∣baths from evening to evening, the order of the natu∣rall day was inverted by him, not so much looking to the number of foure and twenty houres, as to the time of Israels deliverance out of Egypt, which be∣gan, when the Passover was eaten at even; of which their deliverance the Sabbath is a memoriall, as hath been said.

Some thing also must be said of the day Artificiall

which we may define to be a certain proportion of houres, appointed by men, and employed by Artifi∣cers about their crafts, and trades. This is not the whole time between Sunne, and Sunne, but generally (I think) conceived by all nations to be measured by twelve houres, according to that of our Saviour:* 1.6 Are there not twelve houres of the day? And, as the* 1.7 Evange∣list describes the passion of Christ by the third, sixt, and ninth houres.

Having thus briefly set down the day Naturall, and Artificiall; whereas it is generally supposed by all men almost, that the Lords day must be measured by one of these two proportions of houres; the truth is, there is no such portion of time set us in the New Testament, which alone can direct us in the Lords day; neither expresly, nor implicitly. Vnlesse there∣fore we will have recourse unto the Iewish Sab∣bath, and begin the observation thereof over night, and that Analogically, because Christ himselfe our Passover was sacrificed at Evening, and our Re∣demption from the spirituall Egypt set on foot; the Conscience hath no ground to settle upon. But what warrant Christians have to follow the Iewes, in ob∣serving the Lords day, in regard of any circumstanti∣alls, I see not. And that Analogicall respect (before spoken of) between the sacrificing of ours, and their Passover, cannot bind the conscience. The whole therefore is left to the Church, and Magistrates under the Gospell; the time being such by their appoint∣ment, as may be convenient for the publique worship

of God: neither doe the Arguments to the contrary conclude.

To the first: the Iewes indeed were prescribed a na∣turall day, not properly, but equivocally so called, consisting of twenty foure houres; but that the time, which limited them, doth also limit us, is utterly un∣true. And whereas it is said, that the twenty-foure hovres were no way Mysticall, or Ceremoniall; It will be replyed, that though the number of houres spoken of (which are not so much as mentioned in Scripture) was in no respect mysticall; yet the time named from evening to evening was partly memora∣tive, looking to the time of their deliverance out of Egypt: partly positive, looking to the publique wor∣ship, the morning and the evening sacrifice, which concernes not us, but only in a proportion. For as the Iewes worshipped the Lord upon the day of their Sabbath, and had set times of assembling themselves on that day both morning and evening: so it is fit, and convenient, that the Christians also worship the Lord in their publique assemblies, both in the begining, and towards the evening of their Lords day.

To the second: A day may have a twofold conside∣ration; the one Absolute, as it is a day; the other Rela∣tive, as appointed for any use, or service. The fifth of November may be considered either as such a day of such a moneth; and so it's neither longer, or shorter then any other naturall day: or as a day set a∣part by the Church for publique thanksgiving, and so it consists only of a morning, as appears by the

Statute, from whence it hath authority. The case is the same in the Lords day, which continueth no lon∣ger, then the duties of the day require.

To the third: the saying of the Rabbines is a good admonition to all men, not to abbreviat or lessen the time appointed by the Church for holy duties; but this makes no more for twenty foure houres, then it doth for forty or fifty, or any other. It is (all men will confesse) sacriledge to rob God of his time; but it must be made to appear, that God hath claimed un∣to himselfe this time in question; till when nothing can be concluded.

The fourth indeed were unanswerable, if the case were, as is pretended between us, and the Iewes; But

First the ground, upon which this argument is builded, is sandy; for it supposeth, that God appoin∣ted them from Evening to Evening to contemplate the mysteries of Godlinesse, and mercies vouchsafed unto them; whereas it was both memorative, and mysticall, as hath been proved; neither did they spend the night of their Sabbath in contemplation, but in bodily Rest.

Secondly, it is utterly untrue, that we under the Gospell have more work for the Lords day, then the Iewes had for their Sabbath: For ase 1.8 Eusebius ob∣serves, their religion was the same with Christian Religion, which at this day we professe;f 1.9 For they all were baptized unto Moses, and did all eat of the same spirituall meat, and drink of the same spirituall Rock, which was Christ: his meaning is, that the body and

substance was the same, only it was cloathed with many shadowes, and as the Apostle cals them* 1.10 Beggarly ru∣diments; so that their Sabbath daies work was in this respect, as much as our Lords can be.

Thirdly, I say, it was much greater; for how cum∣bersome was Gods worship to them by Sacrificings, Purifyings, Washings? How did God seem to hide himselfe, and his mercies from them in Types and figures, whereas he reveales himselfe to us even in the face of Iesus Christ.* 1.11 And not only Moses had a vaile put upon him,* 1.12 but also their hearts, which remain∣eth unto this day; There was also a restraint of Gods spirit unto them: as of the raine in the daies of Elias; whereas now the fountaine is opened, and the spirit powred out. All men know, that when any thing is enquired after, it is sooner found when it lies open, then when it is hid; by a man of understanding, then by a child; one that hath eyes to see, then by one that is hoodwinked; by one that hath many helpes, then by one that hath none; So is it between the Iewes, and us in holy things: This argument therefore is a meere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, neither can any more prevaricating reason be produced.

To the fift, it were to be wished, that Scripture might be handled, if not with more reverence, yet with greater gentlenesse, not thus to be racked. The 92. Psalme was the Psalme of the Sabbath, and it makes mention of night and day to be spent in the Lords prayses; But what then, will any reasonable man imagine, that they then had night meetings in

the Temple, or sate up late in their families that night? Those times of morning and evening, if we restraine them, as spoken of the Sabbath day, are me∣tonymically to be understood, for the whole worship of God, whensoever performed upon that day; and are as much, as when we say, Morning-prayer, and Evening-prayer. But farther, notwithstanding the Psalme was the Sabbath-Psalme; yet whatsoever is therein contained may not respectively be spoken of the Sabbath only. And this isi 1.13 M^r Calvins observa∣tion upon the very words alleadged; affirming, that day and night are there put in indefinitely for all times whatsoever; as appears (saith he) by that, which followes: For his loving kindnesse, and his truth are al∣waies towards us. But as those, that have yellow eyes, think every thing to be of that colour: so these men cannot meet with the Lord to be praised night and day, especially in the Sabbath-Psalme; but it must pre∣sently conclude a foure and twenty houres-Sab∣bath.

To the sixt; as Gods rest began, so must ours; is a proposition Atheologicall; For the Iewes themselves, who observed the Sabbath in imitation of Gods Rest, looked not at their patterne in this particular, but on∣ly at their deliverance out of Egypt; into which deli∣verance they entred, when they sacrificed the Passo∣ver. The example of God is not proposed without limitation in the Commandement; he so rested, as that he never since returned to his labours, from which he rested; he so rested, as that he blessed it; in

neither of which ought we to presume to imitate his Rest. Lastly, I wonder how the example of Gods rest, proposed in the Commandement, can concerne our Lords day, which was not the day of the Lords Rest, but the begining of his labours.

The seventh is not much unlike.

First, therefore we observe not the Lords day in memory of Christs resting in the grave. For though in some respects he may then be said to have entred into Rest; yet was the grave part of his humiliation also, and our Redemption, and no compleat and per∣fect Rest.

Secondly, let it be supposed, that the grave to Christ was only a place of Rest, and that he entred thereinto over-night; what is this to a twenty foure houres-Sabbath? unlesse perhaps Christ rested but just so many houres in the Grave; but how then was he three daies and three nights in the Bowels of the earth? This therefore is a meere pretence, no proof.

The eight, drawn from Apostolicall practice, is in all parts thereof unsound. Plaine it is, that Aposto∣licall practice binds not the conscience, but where there is a precept annexed: Nay where there is a pre∣cept annexed, both precept and practice may be (as they say) ambulatorium in lege, of no lasting continu∣ance. But in this point we have neither precept, nor practice, either for the present, or for after ages. I presume, that no man, well considering the place al∣leadged, can deny, whatk 1.14 S. Austine long since obser∣ved, that S. Paul at that time took the advantage of the

present occasion, and necessity, and not otherwise. Sure I am, that if the Apostles practice, there recor∣ded, were a president for us to follow; neither the whole Church of God can be excused, who never since hath observed such a Sabbath: nor the Apostle himselfe can be acquitted, who, for ought we read, never did the like before, or after in any part of the world. Besides all thisl 1.15 M^r Calvin thinks, that the day there spoken of was the Iewes Sabbath, not the Lords day; reading, in stead of uno Sabbathorum, quo∣dam Sabbatho; upon a certain Sabbath day, not Lords day. But if any list to be contentions herein, sure wee are out of the Text, that S. Paul and the congregati∣on met not, till they came together to break bread, which in those times was commonly after supper, and so it* 1.16 came to passe, that he continued his preaching till after midnight. This therefore can be no presi∣dent for a naturall daies-Sabbath, but may be allead∣ged for a night-Sabbath only; and such Sabbaths were never yet heard of.

To the ninth: the practice of our Saviour is (I confesse) of great force, and the argument drawn from thence of more probability, though it conclude not; For

First, the ground thereof is but loose, that our Sa∣viours apparition was the Institution of the Lords day. For if ever our Saviour instituted the day, it must be by his Resurrection, which is a thing distinct from his Apparition. Our Saviour instituted the observa∣tion of this day by his Resurrection: as God the Fa∣ther

instituted the Iewish Sabbath day by his ceasing to work; which was only the ground, and Reason of the Institution, as hath already been said.

Besides, if the appearing of Christ after his Resur∣rection were the institution of the day; it must needs follow, that to whom he first appeared, to them the day was first instituted, and commanded: now these must needs be the Souldiers, or Mary Magdalene; and if so, what inconveniencies follow? For by this means a publique, and everlasting ordinance for the whole Church of Christ must be delivered either to those, that are not of the Church, as the Souldiers: or to a woman, whom nature it selfe inhibits to teach in the Church. And whereas it is commonly affir∣med, that Christ kept the first Lords-day with his Dis∣ciples, leaving an example to us therein. I cannot suf∣ficiently wonder at the boldnesse and rashnesse of this Assertion: For let the Text be looked into, and we find therein these particulars. First, he having ap∣peared to Mary early in the morning, he appears to the whole College of the Disciples (Thomas only excepted) late at night. Then having given them his ordinary benediction, Peace be unto you, he shewes them his hands, and his feet. Lastly he imparts unto them their Apostolicall mission, and indowes them with power, the keyes of the holy Ghost.

But what are all these to the observation of a Sab∣bath, or Pastorall charge? What Preaching, Cate∣chizing? What Sacraments administred? Vnlesse Or∣ders shall be thought a Sacrament. It's a strange keep∣ing

of a Sabbath, and such as our adversaries will not avow, to begin early in the morning with one, or two, and let all the rest of the day slip, doeing nothing amongst their people till late at night; and then nei∣ther Preach, Pray, nor administer the Sacrament. But what then was the reason, why our Saviour appeared so late in the night, and the Apostles in all likely∣hood sate up so late expecting his coming? The Text doth satisfy both scruples; first on the Disciples parts, that were assembled together, not thinking of Christ, but for fear of the Iewes; then on our Savi∣ours part, this seeming unto his wisdome the fittest opportunity to shew himselfe unto them, to comfort them in their present feare; and to furnish them with the holy Ghost, against future temptations; to which tend both his wordes, and gestures. And thism 1.17 Saint Austine saw upon the passage of the Text, where he shewed his hands, and side; for the print (saith he) of his wounds were reserved to heale the doubt of their fearfull hearts; and the effect followed, for they were glad (saith the Text) when they had seen the Lord.

To the tenth: Certain it is, that the first originall of Vigils, or night-assemblies, was persecution, as ap∣pears, Acts 12.12. but persecution ceasing, they were continued of devotion; and the Fathers constantly preached in these vigils, or Eve of any Festivals. In processe of time they began to be corrupted, and by little and little degenerated into superstition, as being a work of merit, and supererrogation. They were therefore (because otherwise also abused) not only

despised, but forbidden; and by namen 1.18 to women: By which it appears, that it was not an essentiall duty, or observation. Lastly these vigils, being alwaies the night before, cannot advantage our Sunne-rising-Sabbatharians, which observe the night following; which are the best, and greatest part.

Lastly, the authorities alleadged, as Saint Austine, Irenaeus, the Synods of Agatho, and Matiscon (not to question the validity of them) speak according to the custome of the times, wherein vigils were not yet so grossely abused; not enforcing any thing upon mens consciences herein. The Canon Law also shewes the Practice of the Church of Rome begining at mid∣night, as was before observed out of Aquinas. But me thinks, they, that are so suspicious of Rome, fear∣ing every thing to be a relique thereof, and to smell of Popery, should not have been so hardy, as to avouch the Canon Law, which they think no small horne of the beast.

Notes

• a 1.1

  Math. 28.2••
• b 1.2

  Manè diem Gens Graeco∣rum incipit; astra sequen∣tes in medio lucis; Iudaei vespere; san∣cta inchoat ecclesia medio sub tempore noctis.
• c 1.3

  Dies natura∣lis secundum ecclesiam Ro∣manam inci∣pit à mediâ nocte. Aqui parte 3. q. 8. ad 5.
• d 1.4

  Gen. 1.5.
• e 1.5

  Permittitur autem vespe∣re, quia cum à luce dies inciperet, pri∣ùs terminus occurrit lucis, quod est vespe∣re, quam ter∣minus noctis, quod est mane: vel secundum Chrysost, ut designetur, quòd dies na∣turalis non terminatur in verspere sed in ma••e. Aquin. parte 1. q. 74. art. 3. ad 6.
• * 1.6

  Iohn 11.9.
• * 1.7

  Math. 27.
• e 1.8

  Lib. 4. c. 4.
• f 1.9

  1. Cor. 10.2.
• * 1.10

  Gal. 4.9.
• * 1.11

  2. Cor. 3.
• * 1.12

  3.15.
• i 1.13

  Tantùm vult docere, nisi nos nostra socordia im∣pediat, nun∣quam deesie argumentum laudandi De∣um; nec verè defungi officio grati∣tudinis, nisi in eo si••••us assi∣dui, sicut ipse bonitatem & fidem erga nos perpetuat. Calvin. in lo∣cum.
• k 1.14

  Curavit scriptor libri causam pro∣ducendi ser∣monem produ cere. Aug. e∣pist. 86. ad Cus.
• l 1.15

  Calv. in lo∣cum.
• * 1.16

  Acts 20.7.
• m 1.17

  Clavieni•••• manus fixe∣rūt, lanceâ la∣tus ejus aperu∣erant, ubi ad dubitantium corda sanan∣da sunt ser∣vata vulne∣rum vestigia Aug. tract. •••• Ioh. 12••
• n 1.18

  Placuit prohibere, ne foeminae in Coemiterio per∣vigilen, ••ò quòd saepi sub obtentu orati∣onis scelera latentèr com∣mi••tantur. ••on. Elib••••a••.