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.

CAP. XXIII. The Arguments for the Negative are also related?

THE Negatiue also is supported by sundry rea∣sons. First, that, which is not under any Law Na∣turall

or Positiue, can be no essentiall duty, unto which the conscience is bound under the penalty of sinne; for where there is no Law, there can be no Transgression. But cessation from work upon the Lords day is under no Law Naturall, or Positiue; not naturall, for it is neither a principle in nature knowne unto all men: nor any conclusion to be deriv'd from any naturall principle; I meane such a totall cessation, as is here questioned. For that men should haue times of rest, and refreshing is naturall; that God should haue part of our time sequestred for his worship, is also na∣turall; but neither the question, nor arguments produ∣ced intend this naturall rest, but an artisiciall kinde of cessation, which our Sabbatharians haue fancied un∣to themselues, and cannot be knowne unto us, unlesse by Revelation. Neither is it under any positiue pre∣cept; for then it might be shewed in some Evangelicall writer, and we need not fly to the Law, and the Pro∣phets of the old Testament; to which satisfaction will soone be given.

Secondly: Nothing commanded the Iew, as a Cere∣monie, under Moses, is, or can be an essentiall duty of Religion unto the Christians in the time of the Go∣spell. And the reason is plaine; for the ceremoniall law was the application of things, in their own natures in∣different, to mysticall, and holy uses; and otherwise there could be no distinction between Morall, & Ce∣remoniall. But that utter, and totall cessation from works here spoken of was a ceremony commanded the Iew under Moses, hath already been manifested. Therefore, &c.

Thirdly. That, which is not in it's selfe, & in its own nature an act of Religion, cannot be in its selfe, and its own nature a universall Christian duty, binding all men under the penalty of sinne. But an utter cessation from bodily labour upon the Lords day, is not in its selfe, and its own nature, an act of Religion; for then it must be some part of Gods worship, inward, or out∣ward; wherewith, if rightly performed, God is well pleased. But God (saith M. Calvin) is not taken with any bodily rest, and cessation of his creatures precise∣ly, and of it selfe considered, upon what day soever; which I think all men of sober mindes will acknow∣ledge; it cannot therefore be of it selfe a Christian du∣ty upon the Lords day. If any man say, it is a part of Gods worship, being an ordinance commanded by him. Let him shew us any such command for the Christian festivall, and I will subscribe.

Fourthly, that, which of it selfe doth no way fur∣ther our spirituall edification in Christ, is not a Chri∣stian duty, binding the conscience upon any day. But corporall rest from the works of our lawfull callings, doth no way further our spirituall edification. For if* 1.1 Bodily exercise profiteth nothing, bodily cessation profiteth lesse. If any man say, it helpeth much to Edi∣fication; for by this meanes we may wholy attend the things of God. I answer, that is not the thing in question; for then it edifieth not by and of it selfe, but by and through the holy exercises. If it be further said, that it doth edifie, remembring us of our spiritu∣all rest required of us, and the eternall rest promised

unto us. I answer, that this Edification proceedeth not from thed 1.2 thing it selfe, but as affix't thereunto by our own inventions, and institutions. And so the Sur∣plice, the Crosse, standing at the Creed, & all Church Ceremonies doe edifie, which yet of themselues are not Christian duties.

Fiftly, if Christian liberty extend it selfe to things of greater consequence, carrying with them far grea∣ter shew of divine command; then doubtlesse we are much more free in things of lesse importance. But we are left free under the Gospell to many things of grea∣ter weight, as Vowing, Fasting, Preaching, Catechi∣zing, receiving the Sacraments, Confession. For all these are commended to Christian Liberty, in regard of determinating circumstances: as where, when, in what manner, how long, how often; And some of thē, whether at all; yet are things of greater importance, and haue more probability of Divine precept, then bodily cessation on the Lords day. Ergo, &c.

Sixtly, that, which is not so much as mentioned in the new Testament for a Christian duty, is not com∣manded Christian people under the penalty of sinne. This must needs be true of all such duties, which Christ, and the Gospell hath brought in, imposed up∣on the Church, as distinguished from the Iewish Sy∣nagogue. But corporall rest, such as our Sabbatharians require upon the Lords day, is not so much as menti∣oned in the new Testament; and yet the Lords day, & the observation thereof was brought in, and imposed upon the Church, as contra-distinguished from the

Iewish Synagogue. Ergo, &c.

Seventhly. Had this been an immediate Christian duty, so essentiall as it's now made; doubtlesse the first Christians, living under persecuting Emperours, would haue made as great a conscience of this, as of any thing else whatsoever. Especially, because it con∣cern'd the Lord himselfe, to whom the day is devo∣ted; and persecution maks men stick closest unto Christ, and all Christian duties commanded by him. But the Primitiue Christians did all manner of works upon the Lords day under the persecuting Empe∣rours, unlesse whilst they assembled themselves by stealth to break bread. This appeares by Constantines edict against working upon this day, wherein not∣withstanding are excepted all labours of Husbandry whatsoever. It is a true rule, that the manners, and cu∣stomes of men, are the Mothers of the Lawes of Kings, and States. A law prohibiting the doing of any thing, is a strong presumption, that the thing was done; especially, when the Law is exceptiue. Plaine therefore it is by the Law of Constantine, who was the first Christian Emperour, that the Primitiue Christians made not cessation from works upon the Lords day a matter of conscience.

[Ob.] If any man say, that Constantine did only reviue the duty, which Persecution had almost defaced.

[Sol.] I answer, that Constantine was not the reviuer, but the first enactor of this observation, in regard of bodily cessation; if not, why can it not be shew'd who preceded him herein? But let it be, that Constantine

renewed the Discipline, which was decayed; it seemes then, that the labours of Husbandry, (then what more toylesome?) were in use amongst Primitiue Christi∣ans upon this day, because they are excepted by Con∣stantine, which renewed the Discipline of the Church in this behalfe: or else Constantine insteed of a reviuer, must needs be made a depraver, and corrupter.

[Ob.] If any man say, the nature of the times required this indulgence.

[Sol.] I answer, that those were the most peacefull, and happy times, that ever the Church saw. But suppose what malignity you please in the times; sure I am, that nothing can make a sinne to be no sinne: or let the conscience loose from any necessary, and essentiall duty, though but positiuely commanded; vnlesse as David did eate the Shew-bread; which cannot be a∣verr'd of those times of Constantine.

Lastly, authorities also are not wanting.e 1.3 Epipha∣nius against the Manichees saith, that God regardeth not outward cessation from works more upon this, then any other day: because by his providence the Sunne riseth, and setteth; the Moone waxeth, and wa∣neth; the Winds blow; and Women bring forth as well on this, as any other dayes. And against Ebion the samef 1.4 Epiphanius saith, that the Disciples pluck∣ing the Eares of Corne upon the Sabbath day shew∣ed, that the outward rest of the Sabbath was ended, when Christ, who is our great Sabbath, was once come.g 1.5 S. Augustine also upon the 32. Psalme, which is mistaken by our Adversaries, as speaking against all

sorts of works, serious, and lusory, faith: We must seeke rest in the Lord our God, abstaining from all servile works; for he that committeth sinne, is the ser∣vant of sinne. Our servile works are our sinfull works, from which to abstaine, is all the rest required of us under the Gospell.h 1.6 Luther expressely faith, that the outward rest, spoken of in the Commandement, is no longer under precept in the profession of Christianity. Calvin thinks it strange, that man should imagine, that God is delighted with bodily cessation. And to con∣fesse my ignorance, I know none, either Protestant, or Papist, new, or old, (our English Sabbatharians set a∣side) which teach corporall rest, to be of it selfe a duty of the day, under positiue precept.

Notes

• * 1.1

  2. Tim. 4.8.
• d 1.2

  Significatio alia est divina, seu à Deo re∣bus addita, a•• ob signationem, & cultum, ut significatio Sa∣cramentorum: alia humana, & ecclesiasti∣ca, hominū in∣stituto rebus addita, utsit occasio memo∣randi rem ge∣stam; illa est necessaria, haec libera: significatio do∣minicae est humanitūs. Parae, in Ro. 14.
• e 1.3

  Cont. Ma∣nich. lib. 2.
• f 1.4

  Idem cont. Ebion.
• g 1.5

  Cogitans re∣quiem in Deo tuo & prop∣ter ipsam re∣quiem omnia faciens, absti∣ne ab opere ••ervili; omnis enim, qui facit peccatum, ser∣vus est pecca••i. Aug. Ps. 32.
• h 1.6

  Luther: de bonis operibus.