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. XXV. The Arguments brought for the affirmatiue are an∣swered; and in particular that, which is drawne from the Iudgements of God, is handled more at large.

THese Conclusions being thus premised, it will not be difficult to dissolue the arguments for∣merly alleadged.

To the first therefore I say, it is utterly untrue, that outward rest, and cessation from secular employ∣ments is an essentiall duty of Sabbaths in generall, but of Sabbaths properly so called, which were only the Iewish weekly Sabbaths. And this those very Scrip∣tures used for confirmation doe make appeare, being all of them branches of the law Ceremoniall. The Lords day is a Sabbath, but not properly so called,

and as the word doth signifie, but Analogically, and in its proportion. And therefore the Christian Holy∣day is no where stiled by this name, either in Scrip∣ture, or Antiquity: as hath already been declared. Lastly we deny not, but there is a Rest, which is Mo∣rall, and eternall to all dayes of publique, and solemne worship: as it is laid downe in our fist Conclusion; but not as any essentiall duty, as essentiall is here ta∣ken, that is of it selfe, and its owne nature, without reference to the publique worship. For so it was to the Iewes in the fourth Commandement; and so our Sabatharians now make it, pressing the Letter of that precept in the same, nay in a greater rigour, then ever it did binde the Iewes. This argument therefore is weake in all the parts thereof.

The second carrieth with it much weight with poore ignorant, well-minded people, as seeming to be the very words of the holy Ghost. But how both they, and the Text it selfe haue been abused, hath already been shewed, and need not here to be repeated. We will only adde what the argument it selfe suggesteth, that the Prophet Commenteth upon the Law; and the Letter of the Law is wholy Ceremoniall: as hath also been declared.

To the third. That the Rest of the fourth Com∣mandement was imposed upon Servants, and Beasts, to take away all occasions of travaile from their Ma∣sters and owners: or that this was intended by the Law-giver herein, is a groundlesse fancy, and comes neere to wresting, and perverting of Scripture. For

when the Law-giver shall with his owne mouth ren∣der a reason of his owne Law, expressing what he aimed at in the severall clauses thereof; it is not only vanity, but presumption in any other to shew the depth of his reach, to tell us of other reasons, and those directly contrary to his; and all this in his name, as being sent from him with He saith. It is so in this particular. For God hath expressely expounded this clause in the Commandement, and shewed his aime therein; as first, that it was to remember them of their labours in Egypt, where they were servants, & entrea∣ted more like beastes, then men. Secondly, it was the Lords goodnes extending it selfe euen to the meanest of his Creatures, that their Servants, & Cattle might be refreshed as well as themselues; not therefore for the Masters sakes, as a restraint (as is pretended) but for the poore Servants, and Beasts sakes to be refreshed thereby, was this added in the Commandement. God having thus rendred an account of this passage, it is more subtile, then solid, & savors more of acutenesse, then of religion, to affix to this exposition any glos∣ses, and conceits of our owne.

The fourth hath already been satisfied in the Que∣stion concerning the duration of the Lords day.

To the fift it is indeed true, that all impediments of holy duties are forbidden by the same Commande∣ment, wherein the duty is required, though not imme∣diately as the duty it selfe, but inclusiuely by way of reduction only, as Privations are reduced to the same Predicaments with their habits: But that all se∣cular,

and civill works, words, thoughts are such im∣pediments to the duties of the Lords day, as are ima∣gined, unlesse they hinder us in the publique worship, is utterly untrue. The text of Leviticus speaks of the carnall Sabbathizing of the Iewes, which being of it selfe a duty, was broken by any thing done by them. But we are Christians, not Iewes. And whereas it is suggested, that secular diversions steale away the minde from holy things, choaking the good seed of the word in us, it being impossible to serue God, and Mammon; this is true indeed, where the world is made an Idoll, and a mans affections are immoderately set upon outward things; and so the text alleadged doth expound it selfe; Now every mans reason will tell him, that there is a great difference between carking and careing for outward things, which at all times is unlawfull, as being the service of Mammon: and the dispatching of some accidentall occurrent, or secular discourses, or ordinary affaires, which are alwayes lawfull, but when we ought to attend Gods publique worship.

To the sixth. Were the Minor proposition true, it would well neere follow, that the actiue life should be most miserable, and little better then prophanesse; being, by reason of infinite secular imployments, made uncapeable of Righteousnesse, Peace, Ioy in the holy ghost.a 1.1 S. Gregory indeed complaines, that when he was taken out of his Monastery, and made Bishop of Rome, and by the greatnesse of his See forced to engage himselfe in the matters of the

world, it seemed a new tempest to his soule. But what is this to some triviall imployments of particular men, which may suddainly be trans-acted without tumult, or distraction? But to descend to the particu∣lars. It's most true, that faith, which purifieth the heart, is obtained by hearing the world, strengthned by meditation, and conference; doth it therefore fol∣low, that by whatsoever else we doe we destroy, or overthrow it? It is as if in naturall things we should say, naturall life doth consist in naturall heart, and moi∣sture, both these be upheld by naturall food. whatso∣ever therefore is not our naturall food, overthroweth our naturall heate, and moysture, destroyeth naturall life in us; and so war me cloathes in winner may kill. Saving faith, and our honest imployments of this life are so farre from being incompatible, as that the one is preserved, and cherished by the other; when they are vndertaken, and performed, as they ought to be, in the Lords presence with reverence, and feare, and o∣bedience, not intermitting the habituall bent of the soule towards heaven. With these conditions the cir∣cumstance of time, whether on this day, or on that day, is not materiall, so the publique worship be not prejudic'd thereby. The same is also most true ofb 1.2 Re∣creations, if they be honest in themselues, and lawfull by the State, and used as they ought to be with mo∣deration in regard of the things, and good intention in regard of the person; they are so farre from hinde∣ring, as that they serue to advance the kingdome of God in us; first enabling the body; secondly putting

life & cheerfulnesse into the mind; thirdly, encreasing our thankfulnesse unto God, for being so indulgent a Father unto us in Iesus Christ, allowing us all things, whereof our frailties stand in need. Nay thec 1.3 Schoolemen haue long since determined, that if men were to be professed Penitents, no recreations of this kind, thus qualified, would hinder them.

Yea, but the Conscience is wounded, and the Ioy of the holy Ghost is ecclipsed by such prophanati∣ons.

I answer, that these be indeed the effects of propha∣nation, and that worthily: but it doth not as yet ap∣peare, that works, and recreations on the Lords day doe prophane the same. And Whereas it is said, that many haue felt, and confessed their wounded Consci∣ences from hence.

First, it must be knowne, whether their cases were such, as the question is stated to be.

Secondly, we must remember, that there be many needlesse, and causelesse wounds of Conscience. For not only a Conscience rightly informed, which is not hearkned unto; but also an erring, and doubting Con∣science may, and doe wound, and that deeply; especi∣ally, when they meet with Emperickes, that undertake to cure them. The Conscience is one thing, the feare, & Scruple of Consciēce is an other, (saith Gerson) And I verily beleiue, if these converts were well look'd into, the wounds were from the feares, and scruples, and not from the Conscience it selfe. And lastly, whereas it is said, that probably Christ will come to

judgement on the Lords day. The very words of our Saviour reclaime, saying,* 1.4 that day and houre knoweth no man: but suppose that Christ should then come, doubtlesse whatsoever is just, honest, and lawfull, not forbidden eitherby God, or man, may confidently be averred at his comming.

To the seventh. These secular imployments, of which we speak, are not so unexpedient to be mixt upō the same day with holy things, as is supposed. For.

First, who is there that doth not intermix them in the whole course of his life? and why they should be expedient upon one day, and not upon another, I cannot understand.

Secondly, true it is, that in all outward things, taken in a divided sense, by themselues considered, there is this vilenesse and basenesse, as is said: but considered as they are, or at least should be used by a Christian man in obedience unto God, who hath imposed them upon us: and with faith in his promises to sanctifie them unto us, accompanied with an unfained desire to glorifie God in them, and for them, they begin to change their natures, and are no more base and vile, but honourable and glorious. To conclude therefore Omnia munda mundis* 1.5 To the pure all things are pure, but to them that are defiled, & unbelieving, is nothing pure, but even their mindes, and consciences are defibed.

To the Eight, drawn from the judgements of God, which haue been exemplary upon works, and recrea∣tions used on the Lords day. I say, that this, and most of like nature, are first, rash, & vaine: Secondly, weak

and concluding nothing. It is rash, for who hath knowne the minde of the Lord at any time, his waies are past finding out; and of all others, the waies of his judgements are unsearchable. This our Saviour hath sufficiently taught; as in the* 1.6 case of the man borne blinde;* the fall of the Towre of Siloam; and* 1.7 massa∣cre committed on the Galileans. The whole book of Iob serues to shew the folly of vaine men, presuming to particularize the foot-steps of the Lord; as if hee proceeded in his justice according to our fancies: yet with* 1.8 Elihu, we will not leaue off to darken his Coun∣sels by words without knowledge. It is as weak, as rash; for if it be denied, that either the evill inflicted is a judgement, or that it was for this inflicted, we are forth with put both to shame and silence.

[Ob.] You will say perhaps, that by this reply we make all applications to particulars in this kinde utterly un∣lawfull, and so the remarkable judgements of God shall no way serue to our edification.

[Resp.] I answer, that neither of these inconveniences will follow hereupon. For certainly it is lawfull in some cases to apply particular judgements to particular sinnes of particular men, but then we must proceed with these rules.

First, when the spirit of God shall be pleased to re∣veale so much, we may warrantably publish unto o∣thers, what the Lord hath revealed unto us. So it was lawfull for any man in Davids time to say, that when Ammon was murthered, Thamar deflowred, his wiues, and Concubines dishonoured in the sight of the Sun,

all this befell him for his murther, and Adultery: for for the Prophet* 1.9 Nathan had foretold it by his Pro∣pheticall spirit. So Nehemiah, after their returne from the captivity, might warrantably say, that God brought that evill upon their Fathers, for such and such sinnes, because the Prophets had formerly fore∣told the same. Whensoever therefore the spirit doth reveale it unto us by immediate, and extraordinary inspirations, or mediatly by the word, threatning those particular sinnes with those particular judge∣ments, which we see to be executed upon them, we may, nay we ought both to obserue it in others, and to lay it to heart in our selues.

Secondly, we must be well assured, that the thing, which we will suppose to be punished by the Lords immediate hand, be, not only in our opinions, but tru∣ly, and indeed, a sinne. This hath ground upon the for∣mer: for if it be threatned by God in Scripture, we may be well assured, it is indeed an evill, and hatefull in his sight. If therefore it be a disputable point in the Church of God, suppose the ballance be equally car∣ried on both sides; who are we, that we should take up∣on us to pronounce a definitiue sentence, condemning our Brethren, which* 1.10 stand or fall to their own master.

Thirdly, when we finde by observation, that it ever hath been, and continually is so, at least for the most part; we may, though not infallibly, yet more safely particularize in this kinde. So if the Barbarians had not mistaken S^t Paul for a murtherer, their judgement had been rightly pronounced out of that generall

maxime, which holds at least for the most part, Venge∣ance suffereth not a murtherer to liue.

Fourthly, when the sinner is taken in the very man∣ner, and the sinne doth either naturally, or morally co∣operate to his judgement, we may doe well to obserue the Lords hand therein. So many times surfetting and drunkennesse kill immediatly of themselues, and lasci∣viousnesse begets mortall diseases.

Fiftly, when the Lord proceeds against men by the rule of Retaliation, dealing with them, as they haue dealt with others, meting to them their own measure. This indeed is remarkable, and a man may say with* 1.11 Adonibezek. As he hath done, so the Lord hath done. Thus oppression is many times punished with extor∣tion; disobedience to Parents with rebellion of chil∣dren; adultery with uncleanesse. In such cases there∣fore we may probably conjecture, though not pe∣remptorily define, because the justice of God doth mostly render unto men according to this rule, though not alwaies.

Sixtly, the conscience of the sinner himselfe is ma∣ny times a good directer to point out unto us the ac∣cursed thing. For as in other respects, so in this also, the Etymology of the Canonists doth well agree, when they define Conscience by Consonancy with God. Conscientia est consonant ia animi cum Dee. The con∣science is as it were Gods Concordance in a mans own bosome, especially when we are under the hand of his justice.

Lastly, men must beware how they draw the Lord to

their parties, forcing him to be of their faction even against his will. We foolishly goe about many times to advance our cause by observing of some accidents, which befall those, who either in judgement, or pra∣ctice dissent from us. But besides that these be vaine observations, and next allied to superstition, if we hap∣pen to mistake in our judgements, we make the Lord, as much as in us lieth, to beare false witnesse with us, who is truth it selfe.

Now whether the observations, which our Sabba∣tharians haue made in this particular, be not of this rash, presuming, and prophane kinde, let any wise man judge, and (I wish) that they themselues would well consider. For

First, it was never yet revealed by Prophet, or Apo∣stle, that God would thus, or thus punish honest, law∣full, and harmlesse recreations upon the Lords day with such, particular judgements, as are observed, to haue fal'n upon some particular persons in divers quarters of this land. Let such threatnings be produ∣ced, and something is said.

Secondly, as wise, learned, holy men, as any of con∣trary judgement, affirme, not nakedly by way of di∣ctate, but with sundry reasons in writing, that such re∣creations upon the Lords day, especially in such man∣ner as is expressed in his Majesties Declaration, are no sinnes, as hath already been shewed. What insuffera∣ble arrogancy therefore is it in these men, to cry out.

Loe judgements, judgements from the Lord out of heaven? What is this, but foolishly to triumph before the victory, and vainely to think of our selues more highly, then we ought to think?

Thirdly, is it so alwaies or for the most part, and doe not such accidents fall out as frequently upon o∣ther daies, and upon other occasions? If the first be not affirm'd, as I am sure it cannot, for there be thou∣sands (the more is the pity) that prophane the Lords day in greater measure, then any of those, in whom in∣stances haue been made, which yet never felt any ex∣emplary evils; 'Tis therefore a wicked and unchri∣stian conclusion to say, Vengeance suffered them not to liue. If the latter be most true, surely we father not the judgements of God aright. When M^r Trask was confuted in the pulpit for his error concerning his new imagined kingdome of Christ, and through the turbulency of his spirit not induring his reproofe came to be silenced, it happened that D. Sutton, who opposed him herein, had his next child still-borne: Loe said M. Trash to some of his friends, the Lord hath declared himselfe to be on my side: the author of my silencing hath a child still borne. Had this been a strange accident, and not befalling other women, his collection had been probable; whereas now it was, I will not say, ridiculous, but most vainglorious, if not blasphemous. The case here is much the same.

These Sabbath breakers were taken in the very manner, ad their prophanations did cooperate to their destruction.

This indeed is our fourth rule, but still supposing the thing in doing to be a sinne well knowne, and not questioned to the contrary; such as are those of glut∣tony, drunkennesse, uncleanesse, which are the instan∣ces of that rule. For otherwise there is scarce any good thing, of which it may not be said, that some or other haue been strucken either with sicknesse, or death in the very doing: even preaching, and praying it selfe: The true estimation of things depends not up∣on the events, or accidents accompanying them. Be∣sides it is not considered by these Exclaymers, whe∣ther those, that haue thus miscarried, swarued not frō those directions, & limitations prescribed unto them; for if so, the blame rests upon their own licentious∣nesse. But it is taken hand over head; it happened up∣on the Lords day, and this we think to be enough.

[Ob.] You will happely say, if no liberty at all were given, these evills had been prevented by a generall, and strict restraint.

[Resp.] I answer, that the Declaration is so farre from ope∣ning a gap to licentiousnesse, that would men keep themselues thereunto, as they ought, the Lords day was never so well observed in this kingdome in any age, as now it would be. Besides, it is most unreasona∣ble to abridge all men of their true Christian liberty in this, or any other kinde, because a few abuse it to their own destruction.

Fiftly, what rule of Retaliation can be pickt from hence? what proportion is there between this preten∣ded sinne, and those conceived judgments?

Sixthly, did ever the consciences of those, that mis∣carried, make this application?

And lastly, to what purpose is this Catalogue of judgements so studiously collected, but to advance our cause, & to draw God to our party; which ought not to be done, but to confirme certaine and revealed truths, of which no man doubts? It is therefore a good rule, which S^ta 1.12 Ambrose giues; let him judge, who is not in danger to be carried either by hatred, or distast, or lightnesse of minde in his sentence. And by this I am sure, our adversaries haue no right to the Chaire; their mindes being so disaffected to this truth; their spleenes so full of gall against all that gaine-say them, and by consequence their hearts so full of levi∣ty, and vanity in censuring their brethren. IF they re∣gard not S^t* 1.13 Pauls Quis es tu, who art thou that judgest, let them hearken to S.b 1.14 Gregory, setting before their eyes our Saviours mildnesse; we men (saith he) for for the most part labouring to preserue judgement & justice, utterly abandon mildnesse, and mercy: and on the contrary, when we would be milde, we cease to be just. But our Saviour cloathed with our flesh was ne∣ver so milde, but that withall he was just; neither was he so severely just, as to forget to be mercifull; and he giues instance in the womā taken in adultery, in which he excellently observed both. For when he said. Cast the first stone at her, he satisfied the rule of justice even in the rigour of the letter of the Law: but when he ad∣ded. Let him that is without sinne amongst you cast this first stone; he so qualified it with equity and modera∣tion,

that the woman escaped. Let us be zealous in Gods name against all prophaners of the Lords day: but let us not be so intemperate in our zeale, as to usurpe Gods throne, pronounce our pleasures upon our brethren, take them out of their graues, and brand them to posterity, as men plagued, and smitten of God for prophanation. I will conclude with the words of the samec 1.15 S. Gregory upon the same story in another place. Our Lord (saith he) being required to judge the Adulteresse, did not presently pronounce her doome, but first stooped downe, and wrote with his finger upon the ground; he intended hereby to in∣struct us (saith the Father) that when we seethe appa∣rent errors of our brethren, before we proceed to our peremptory sentences, we first wisely consider of the thing, and with the finger of discretion note what was pleasing, or displeasing unto God therein. What our Saviours intention was in this action of his, I can∣not say. I am sure, S. Gregories observation is graue, and substantiall, according unto which if we reflect upon the clamorous determinations of our Sabbatha∣rians, the point being yet in controversie, and defin'd against them by the most, and the learned'st in the Church; it will appeare, that they neither weigh things in the ballance of moderation; nor distinguish of things with the finger of discretion.

To the ninth, the authorities alleaged speak for the most part as forced witnesses quite contrary to that, for which they are produced; as the Edicts of Con∣stantine, the Synodicall decrees. The rest shall receiue

answer in the next Question to which they more pro∣perly belong. Those, who haue writen to this pur∣pose in the Church of England of late yeares are par∣ties; and therefore cannot be competent judges in this controversie.

Notes

• a 1.1

  Magni ma∣ris fluctth••s quatior, at{que} in navi wentis tempestatis validae pro∣cellis illidor, Greg. dial.
• b 1.2

  Peractis sa∣••r is, an••mi gratià equi∣ect quis, pis∣cetur, aut si∣mile quid ja∣ciat, non ma∣gis prophanat sabbathum, quan Christus per sata. ••ll••. de Sab. c. 5. Peractis sa∣cris recreatio∣nes licitaesunt, sed non carna∣les, & s••urri∣••es-quales in obs••••nis ••udis, ••osu charta∣••••••••, & tesse∣••acum, compo∣••ationibus &c. sed lusus priae, nochi pales••rica ex∣••••citia, jacu∣••atus, & simi∣••ia ad libera∣gem recreatio∣ne ••••mo••ò non ••••ant cum neg∣lectu caltus jacri, qui ante om••i••pt aece∣••ere d••••er. 〈◊〉〈◊〉 c. ••.
• c 1.3

  Ludorum es•• triplex diffe∣rentia; quida•• ex se turpitu∣dinem habent, & tales ab omnibus sunt vitandi: alij, qui ex gaudi•• devotionis procedunt ••••∣cut David dixit, Ludam ut violior fiam. quidam ludi sunt ••••hi•• turpitudinis habentes, & sunt materi•• Eutrapeliae▪ & servatis debit is circum•• stantijs pos∣sunt laudabi∣litèr fieri à poeaitentibus ad quietem propriam, & alijs delecta∣bilitèr convi∣vendum. Aq. 4. sent. dist. 16. q. 4. art. ••▪
• * 1.4

  Math. 34.36.
• * 1.5

  •• Ti••. 3.••3.
• * 1.6

  Iohn 9.
• * 1.7

  Luk. 13.2.
• * 1.8

  Iob. 38.2.
• * 1.9

  2. Sam. 1••.11.••2.
• * 1.10

  Rom. 14.4.
• * 1.11

  Iudges 1.7▪
• a 1.12

  Iudecet ille qui ad prenun∣ciandum nul∣lo odin, nullá offen sione, nullâ levit a∣te ducitur. A••ab. in 10. 8.
• * 1.13

  Rom. 14.4.
• b 1.14

  Pierum{que} nes cum recti∣tudinem justi∣tiae exequi∣mur, mansue∣tudinem relinquimus & cum man∣suetudine 〈◊〉〈◊〉 servare &c. Greg. Mor. l. 1. c. 10.
• c 1.15

  Postulatus ••udicare do∣minus de pec∣catrice non station dedit judicium, sed priùs inc••i∣nans se deor∣sùm, digito scribebat in ••errâ nos ty∣picè institu∣ens, ut, cùm proximorum pe••••ata con∣spicimus, non haec antè reprehendenda iudicemus quàm digito discretionis so••ertèr ex∣culp amus. Greg.