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. XXIV. The Question is briefly vnfolded in nine Propositions.

THE whole question may be easily clear'd in these following propositions.

First, I conceiue, it is out of all controversy, that the outward rest from all manner of works, as it is expressed in the letter of the fourth Commande∣ment, was of it selfe, precisely considered, and without relation to any thing else, to the Iewes an especiall du∣ty of religion, and part of Gods worship. For though it be true, whichi 1.1 M. Calvin hath observed upon these words of Moses (You shall keep my Sabbaths, and reve∣rence my Sanctuary) that God commanded them cessa∣tion

from works, with reference to the duties of the Sanctuary, yet were it also of it selfe a Sabbath-dayes duty. For that, which is of its selfe, and for its owne sake commanded, may also be made a subordinate du∣ty to help, and further another duty. So Prayer, which is of it selfe a maine part of Gods worship, is made a subordinate help to encrease our dependance upon God, and to beget in our hearts an awfull reve∣rence of his Majestie. It's so here; for also if it had stood commanded only in relation to the worship of the Sanctuary, why were they to begin it over night? where as nothing was done in the Sanctuary, till the next Morning. If any man say, that, which was done o∣uer night, was only by way of preparation. He much deceived himselfe; For the preparation is one thing, the Sabbath another. They had their preparation, and their prepreparation, which tooke up almost the whole day precedent; both of their owne invention. But they began not their Sabbath-rest till after Sun∣set in the evening. And howsoever they imposed ma∣ny things upon themselues of their owne Traditi∣ons by way of Preparation; yet the first use, and true end thereof was, to provide for themselues what to eate upon the Sabbath; in which it was unlawfull for them to dresse any thing, or so much as to kindle a fire. Their over-nights rest had no relation at all to the Sanctuary, but to their comming out of Egypt, the memory whereof they were commanded to solem∣nize thereby. As therefore unleavened bread, the not Ploughing of their Land in the yeare of Iubile, were

necessary duties of the ceremoniall worship; so was the outward rest in the fourth Commandement. This I take to bek 1.2 generally agreed upon.

Secondly. It is also out of question, that this utter cessation, which was unto the Iewes a duty of Religi∣on, permitted them notwithstanding; first, works of piety; for the Priests, saith our Sauiour,* 1.3 breakethe Sabbath, and were blamelesse. Secondly, works of mer∣cy both to men, and beasts. It was lawfull on that day to heale the diseased, as appeares both by our Savi∣ours practice; and those defences, which he makes for himselfe, justifying his practice against the calumniati∣ons of the Pharisees. It was lawfull also to* 1.4 help a beast out of the ditch, to* 1.5 giue him meat,* 1.6 to leade him to the water, which be our Saviours owne instances, upon the former occasions. Thirdly, works also of necessity were allowed them; whether they were the necessities of nature: or casuall, or accidentall necessities, as de∣fending themselues from unexpected incursions of their enemies. The lawfulnesse of works of this kind they learned from deare bought experience; as ap∣peares by Iosephus, and the history of the Macchabees.

Thirdly, I conceiue it also to be evident, that where∣as works of mercy, and of necessity be of two sorts; some, which are of extreame necessity, which cannot be deferr'd, if we hope to preserue the being of our selues, and others: some, which are only of moderate, and convenient necessity, which may be put off, though with some losse, and detriment. The Iewes were allowed not only the former, but those also of

the latter kind; unlesse such as were by name expresse∣ly forbidden them. Those were three. First, Iourny∣ing. They were not to goe out of their places this day, Exod. 16.29. This they afterward interpreted of themselues to be 2000. paces, or two Italian miles, which they called a Sabbath-daies Iourny; concer∣ning which God never delivered any thing unto them in his word. As therefore in other things they super∣stitiously contracted the Law, and made it straighter, then ever God intended: so in this they extended it, and made it larger, then the Letter of the Law could beare.

[Ob.] If any man say, that Christ himselfe journyed upon the Sabbath day with his Disciples, when they passed through the fields of Corne; which surely he would not haue done, had all journying on that day been forbidden.

[Resp.] The answere is easie, if we compare the Evange∣lists together. For that, which* 1.7 S. Mathew, &* 1.8 S. Marke call the Sabbath,* 1.9 S. Luke cals the second Sabbath after the first. By which it appeares, (for the latter Evange∣lists doe ever expound the former) that this Sabbath was some anniversary Festivall, not the weekly Sab∣bath. secondly. They were not to kindle a fire upon this day, in all their habitations. Exod. 35.3. This also was an absolute precept, admitting of no exception, unlesse in cases of Piety, Charity, and extteame necessity.

[Ob.] If any man say, that it had relation only to their dres∣sing of meat, or service of the Tabernacle on that day.

[Resp.] First, the Text is against him, which forbids in that

place all manner of worke upon paine of death; and giues instance in the kindling of fire, without reference to the dressing of their meat, or any other addition whatsoever.

Secondly, they had an expresse prohibition for matters of Cookery upon the Lords day. Exod. 16.23. and therefore the day before was the Preparation to the Sabbath.

Thirdly, they were forbidden to carry Burthens on the day of their Sabbath too and fro: as appeares by* 1.10 Nehemiah, & the Prophet* 1.11 Ieremiah. These therefore excepted, the Iewes were permitted any workes what∣soever, which were of convenient, though not of ex∣treme, and eminent necessity. This conclusion ap∣peares, both by our Saviours doctrine, and practice. By his doctrine, in those Maximes delivered to this purpose.* 1.12 I will haue mercy, and not sacrifice.* 1.13 The Sab∣bath was made for man, and not man for the Sabbath. By his practice,* 1.14 when he justified his Disciples for plucking the eares of corne on the Sabbath day, though mistaken by the Pharisees. For I beleiue no man will say, that they were in extreme necessity, that they must either haue starved, or fainted, or incurr'd any incurable disease. The Text tels us, they were hungry; and the place was not farre from the City. When our Saviour vsually healed men diseased upon that day, and most of them carried their greife many yeares, I think, no man will say the diseases would haue killed them, or growne mortall, had they not been taken up∣on the very instant. But to giue instance in a thing be∣yond

exception; when he commanded those, whom he healed, to take up their beds, and to carry them to their owne houses; was this any worke of extreme, or pressing necessity? Or might it not haue been defer∣red, with little, or no inconveniency at all?

[Ob.] If any man say, that Christ gaue such extraordina∣ry dispensations to some such particulars, to make his Miracles the more glorious, and conspicuous.

[Sol.] I answer. First, withm 1.15 Irenaeus, that our Saviour ne∣ver did any thing, which was contrary to the Law of the Sabbath, which God commanded his people by the Ministery of Moses. And the reason hereof is evi∣dent; for he was made under the Law, and performed perfect, and entire obedience thereunto. Neither can any man shew any particular in the Law Morall, Ce∣remoniall, and Iudiciall, which he alwayes observed not; and therefore doubtlesse he was as farre from dis∣pensing with others, as he was in dispensing with himselfe. Supposing therefore, that this had been a meanes to make his Miracles more illustrious; yet had the thing in its selfe been repugnant to the Law, he neither would haue permitted it in any, much lesse haue commanded it so often; though to haue gayned both credit to his doctrine, and glory to his Miracles. He well knew, that evill is not to be done, that good may come thereof. But that, which is thus supposed, hath no ground, or shew of truth. For I conceiue it to be more rationall to affirme, that the differring of the taking up of their beds, and carrying of them to their owne houses the next day, upon notice given thereof,

a greater concourse of people would haue been gathe∣red together, to haue seene the sight, and to haue glo∣ryfied God for the same. But I doe not obserue, that our Saviour affected either ostentation, or publication of his Miracles, but pro renatâ shewed his glory in them, as occasions offered themselues.

By this therefore, which hath been said, our third Conclusion doth appeare: viz. That the Iewes might lawfull haue done, whatsoever was, not only of ab∣solute necessity, but also of conveniency; unlesse in such things, as were expressely forbidden them.

Fourthly: Its also, as I conceiue, out of question, that Christian liberty hath freed us by the Gospell, from some part at least of the burthen of the Sabbath, in regard of the strictnes of that rest, which was com∣manded the Iewes. This proposition is found in ex∣presse tearmes in our Sabbatharians Treatises; unlesse in some one, or two, who would perswade Christian people to Super-Iudaize, Keeping the Lords day in a stricter, and more precise manner, then ever the Iewes kept the Saturday Sabbath. But this being a strange fancy, and almost singular; I trust, this fourth conclusi∣on also will passe without contradiction. And there is good reason it should; for not only the rest of the Sabbath, but the strictnesse of that rest was Typicall: as hath been already shewed, prefiguring that accurate holinesse, which God requires of his people, and that fulnesse of joy, and perfection of happinesse, unto which Christ admits us, that belieue his Gospell. Be∣sides the whole Christian Church in all ages hath de∣livered

this for an undoubted truth, andb 1.16 abhorred a Iewish resting on the Lords day, and ever accursed it, where they found it. By this then it is plaine, that in the time of the Gospell we are not only allowed the same things on our day of rest, which were permitted the Jewes upon their Sabbath: but even those things also, which they were expresly inhibited. And if this be so, it must needs follow, that since no particular works are forbidden us, as were forbidden them; and in generall, works either of absolute, & extreme, or of moderate, and convenient necessity are allowed us, as well as them, no restraint at all lies upon us in things appertaining to common life.

Fiftly, there is notwithstanding a cessation from works required of Christian people under the Gospel upon all daies of their publique worship, and Assem∣blies. For nature her selfe teacheth all men (saithc 1.17 Gerson) sometimes to rest from their owne imploy∣ments, and to spend that time in the praises of God, & prayer to him. This is evident of it selfe, and there∣fore there is scarce any Nation so barbarous & void of reason, which obserues not this Law written in their hearts, by sequestring sometime, or other to such rest. The Turks, nay the Indians haue their Sabbaths. And indeed these two, viz: to attend Gods publique worship, and at the same time to follow our own im∣ployments, are incompatible, and imply a contradicti∣on: as on the other side, to be taken up with our owne affaires, and neglect Gods publike worship, is open ir∣religion, and prophanenesse. This conclusion there∣fore

will passe for currant upon both sides also.

Sixthly. Although the Law of nature, in the Gene∣rall, and Morall part of the fourth Commandement requires us to rest upon the day of Gods publique worship; yet how long we are bound to abandon the labours of our callings either before, or between, or after the publique worship; is neither set down in Scri∣pture, nor can be determined by the Law of Nature. Generall directions the light of every mans consci∣ence will suggest unto him, and may be deduced out of the writen word; concluding, that whatsoever may hinder either the worship it selfe, or our profiting thereby, should be forborne, and avoided. But when we descend to practice, no generall rule is, or may be given. For as they say, Practica est multiplex, and no Law can justly be framed of Particulars in this kinde. For all men are not alike of themselues; that, which may be an impediment to one, may not hinder ano∣ther; more time is allow'd some men, though to di∣spatch but a little businesse, then others need haue for weighty matters. How therefore to governe our selues therein, we must haue some other direction, be∣sides the generall rule, and dictate of nature.

[Ob.] If any man say, that the case is already overruled by Moses in the Commandement, which requires a whole dayes rest of twenty foure houres of all men whatsoever.

[Resp.] I answer, that this is to proue a thing unknown, by that which is more unknowne. For the Christian Church knowes no such commandement of Moses, as being

her children under the Gospell: the letter of the Law of Moses being wholy ceremoniall: as hath formerly been shewed.

Seventhly. Therefore it must needs be, that the de∣terminate time of cessation from works, together with the manner, in regard of the strictnes thereof, is who∣ly left to the power, and wisdome of the Church, and Magistrate. It is therefore the common direction of the Casuists,d 1.18 that men abstaine from the works of their severall callings, according to the custome of the place in which they live; and if any scruple happen to arise herein, they should consult with their Superiors in the Church, and Commun••••y, who only may di∣ctate unto them their pleasures herein. And thus hath it been in all ages of the Church with great variety & contrariety of Lawes, and constitutions; as the state of the times, wherin they lived, required. How it was be∣fore Constantines time, who was the first Christiā Em∣perour, the History of the Church doth not shew, but very imperfectly. This we may be assured of, that had their cessation from works been such, as at this day is pressed on mens consciences by our Sabbatharians, Cōstantine might haue sau'd his labor in ordering this point. Constantine having begun, divers Synods in par∣ticular nationall Churches followed, together with sundry Lawes of Kings, and Princes in their Territo∣ries, & dominions; some restraining; others enlarging the peoples liberty. For when some had brought the people even to a Iewish superstition, equaling, if not exceeding that, which is now required by the Adver∣saries.

Others taught the people to stand fast in this part of their Christian liberty. For proofe whereof, I will only trouble the Reader with two instances. Synoduse 1.19 Aurelianensis Can. 6•• saith, that because the people are perswaded, that none ought to travaile with horses, and wagons upon the Lords day; and that no∣thing might be done in dressing of meat, or making clean of houses (which thing appeares plainly to be∣long rather to the Iewish, then to the Christian obser∣vation of the day) we appoint therefore, that what was heretofore lawfull, shall still be lawfull; only we think fit, that men abstaine from workes of husbandry, that so they may the better attend the exercises of the pub∣lique worship. Af 1.20 Synod also held in our own land at OXFORD doth allow both husbandmen & Car∣men to follow their imployments even upon this day. We need not goe beyond our own memory; for who knowes not, that Markets, and Fayres were usually kept upon the Lords day some good space in the raigne of Queene Elizabeth; and how afterwards Par∣liamentary Lawes provided to haue the Lords day kept, as it is now in use; & that to rectifie mens judge∣ments, and to settle their consciences, his Majesties Declaration hath since been published.

[Ob.] If any man reply, as our Saviour upon another oc∣casion did to the Pharisees,* 1.21 Non fuit sic à principio. It was long so, and the longer the worser; but it was not so from the beginning.

[Sol.] I appeale to Ignatius, who, for ought I know, is the the most ancient and authentique witnesse, that can

in this case be produced. Let us keep the Lords day (saith he) no longer after the Iewish manner with ces∣sation from works: for he that doth not labour, let him not eat; and God hath commanded us in the sweat of our faces to eat our bread. First, he condem∣neth all Iewish Sabbathizing in generall. Secondly, he makes cessation from works to be a part of Iuda∣isme. Thirdly, he proues by two places of Scripture, that Christian men may lawfully, and with a good conscience work upon the Lords day. The one taken out of* 1.22 Moses, In the sweat of thy face thou shalt eat bread: & the other out of the Apostle, grounded on that of Moses:* 1.23 He that will not labour, let him not eat.* 1.24 It was then lawfull to work on the Lords day: why is it not now? Vnlesse the Lawes of the Church, and State haue since inhibited them.

Eightly, Though it be a thing in it selfe lawfull to labour upon the Lords day, unlesse in prohibited cases by the publique Magistrate; yet it is not unlawfull for any to obserue it with as great strictnesse, as ever the Iewes did; so that his observation be accompanyed with these conditions.

First, that we haue no opinion, that such a rest is of necessitie to be observed under paine of sinne, putting Religion therein; for then the conscience is ensnared; and our rest is not religious, but superstitious. For though the Dictates of an erroneous conscience be to be obey'd, and therein a man doth well; yet his con∣science therein subjects it selfe to an Idoll, fancie, or Chym••ra of its own making, and so a man doth ill.

Secondly, that when we thus practise it in our own particulars, we neither labour to draw others into the like; nor presume to condemne those, that are contra∣ry minded. For by the former we shall betray an un∣quiet spirit in our selues, and may become authors of evill unto our brethren; and by the latter we break the common peace, and uniformity of the Church, wherein we liue: and, being guilty of schisme, become evill members both of the Church, and State. With these cautions Vnusquis{que} abundet sensu suo. Every man may doe, as he listeth. For the Law of the Magi∣strate allowing works of any kinde, serious, or lusori∣ous, doth not forbid any man to forbeare them.

Lastly, any work of what kinde soever, which may be beneficiall unto any in a speciall, and extraordina∣ry manner, the benefit whereof would be utterly lost, were the present opportunity neglected, may law∣fully be done upon the Lords day; unlesse some cir∣cumstance adhere thereunto, which may make it un∣expedient; as in case of scandall, or the like. For exam∣ple, the husbandman may lawfull saue his corne in the time of long, dangerous, & unseasonable weather. Fisher-men may doe well to take Fish offering them∣selues upon the Coast upon the Lords day, which would be carried away the next tide: to which adde drawing of Cole-pits, and Mines, travailing of pub∣lique Posts; the sittings, and consultations of the Councels of State, &c. This also is consented unto in regard of some of the particulars, even by our adver∣saries themselues: as in cases of Mines, and publique

Posts. But upon what grounds they should dissent from us in the latter, I understand not; unlesse they will condemne themselues in those things, which they doe allow.

[Ob.] Perhaps it will be said, that those former works are imployments of extraordinary consequence, which is equivalent to extreme necessity.

[Resp.] But let things be impartially considered, and com∣pared together, it will appeare to be otherwise, at least many times. I conceiue a greater benefit may redound to the Common-wealth by a Shole of fish taken up∣on the Lords day, then doth many times by a packet of Letters brought by a publique Post a day sooner then otherwise. The substance of the Letters may per∣haps be of great importance most times, though not alwayes; but the comming of them upon the Lords day may not be so: So the saving of Corne in hazar∣dous weather may sometimes happen to be a greater benefit to the state, then the assembling of the Coun∣cell of State, and conferring together for some short time.

[Ob.] But say they, what if a present benefit offer it selfe; he is very earthly minded, and neerely allied unto prophane Esau, that will not denie himselfe all advan∣tages, where the Lords honour is so highly intere∣sted, as it is in this particular; Nay it argueth not only a carnall minde, but an heart full of vnbeleife. For may not the Lord, and will he not (think we) make a recompence of all such losses, sustained in Contem∣plation meerely of his holy Sabbath.

[Resp.] These be I confesse goodly popular shewes, but empty of substance, and a begging of the question: For were such precise restings under any precept of God, or the Magistrate Gods deputy; the honour of the Lord were indeed engaged therein, and we should for his sake wholy deny our selues without all hope of recompence, though never any man was a looser in this kind; but let it be first proved, that such an ut∣ter cessation, as is here spoken of, is that, wherein the Lords honour is any way engaged. Sure I am the ar∣guments already produced doe not conclude it,

Notes

• i 1.1

  Calvin in Levit. 19. v. 13.
• k 1.2

  Sabbathum commenda∣tur primo po∣pulo in otio temporalitèr ut figura, Aug. ad Ian, ep. 119. Colebatur Deus Sabba∣tho in ipsâ exteriori qui∣ete ab operi∣bus servilibus, quia quiesce∣bant ad reprae∣sentandam divinam quie∣tem à creatio∣one mundi. Ca∣jet in Aquin. 22. q. 122. art. 4.
• * 1.3

  They obler∣ved their rest, as being pro∣perly, and simply, and in its selfe a Sab∣bath dayes duty. But vve &c. Wille••. Syn. 9. Gen. Cont. q. 7.
• * 1.4

  Math. 12.3.
• * 1.5

  Math. 12.11.
• * 1.6

  Luk. 13.15. Elias fugie∣••at die Sab∣bathi. Anto∣••••n, tit. 9.
• * 1.7

  Mat. 12.1.
• * 1.8

  Mark. 2.23.
• * 1.9

  Luk. 6.1.
• * 1.10

  Nehem. 13.19.
• * 1.11

  Ierem. 17.21.
• * 1.12

  Math. 9.13.
• * 1.13

  Mark. 2.27.
• * 1.14

  Math. 12.3.
• m 1.15

  Iraeneus ad∣versùs Va∣lent. cap. 16.
• b 1.16

  Vacent tan∣quam Christi∣ani. Qui in∣venti fuerint Iudatizare, a∣nathema sint. Con. Load. c. 29.
• c 1.17

  Natura d••∣ctat aliquan••ò vacandum quieti, & ora∣tioni Dei. Gers. de de∣cem praecept.
• d 1.18

  Quilibet e•• die abstine at ab omni labo∣re, aut merca∣tione, aut a∣lio quovis la∣borioso opere secundum ri∣tum & consu∣etudinem pa∣triae, quam consuetudi∣nem Praelatus spiritualis il∣lius loci cog∣noscens non prohibet: quod si aliqua super talico••∣••uetudine ••••∣bietas occur∣rat, consulat superiores. Gers. de De∣cal. praecep••.
• e 1.19

  Quia er∣su••sum est populo die dominicâ cum caballis, & bobus, & ve∣hiculi••itinera∣ri non debere, ne{que} ullam rem ad vi∣ctum compa∣rare &c. Syn. Aurel. 32. c. 10.
• f 1.20

  Haec sunt fe∣sta, in quibus prohibitis aliis operibus con∣reduntur opera agriculturae & carucarum viz: omnes di∣••s dominicae &c. Syn. Oxon.
• * 1.21

  Math. 19.8.
• * 1.22

  Gen. 3.19.
• * 1.23

  Ep. ad Mag∣nes.
• * 1.24

  2. Thes. 3.10.