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. VI. The arguments for the affirmative are propoun∣ded, and enforced.

ANd first, it is alleadged, that all the commande∣ments of the Decalogue are morall, being parts, and branches of the law of nature. But the fourth commandement is one of these, placed in the very heart of the rest, spoken by Gods owne mouth, written by Gods own finger, and that in ta∣bles of stone, to teach us their perpetuity, laid up with the rest in the Arke; therefore the fourth com∣mandement must needs be morall.

Secondly, if this be not morall, as well as any of the rest, not only Moses, but God himselfe, who pla∣ced it so, might seeme purposely to confound things

of different natures, intending as it were to breed di∣stractions in the Church, as we see at this day. But this is no way to be imagined, for God is the author of peace, and not confusion; therefore doubtlesse the fourth commandement is equally morall with all the rest.

Thirdly, that which is naturally written upon the hearts of the very heathen themselves, must needs be morall; but the whole fourth commandement is thus naturally written. Ergo.

First the Sabbath must be the seventh day; for this number was ever reputed the number of perfection, and the holy number, not onlya 1.1 S. Cyprian so cals it, but Homer also, Hesiod and Callimachus.

Secondly, the whole day was spent even by hea∣thens after an holy manner, in publique worship, and private contemplation.

Thirdly, they also observed their Sabbaths with severe strictnesse from all manner of works. Their I∣dolatrous Priests affirmed, that the holy daies were polluted, if any work were done in them; By all which it is plaine, that the very Heathen observed the Sab∣bath not by revelation, for this they never had, but by the very light of nature; therefore, &c.

Fourthly, that commandement is moral, which hath all the characters of morality, As first, that it ap∣pertaines to all nations in all ages. Secondly, that the more understanding amongst the Heathen appro∣ved, and taught it. Thirdly, that it may be discerned by reason rightly informed. Fourthly, that it containes

something which is necessary to humane nature to at∣taine its end, and finall happinesse. Fiftly, that it is such, as if it were observed with the rest, would make the conversation of man compleat, without the addition of any other law; but all these markes of morality are to be seen in the fourth commandement. The two first are apparent by the precedent argument; for it was ever observed, approved, and taught by Hea∣thens in all ages. The third is a necessary consequent of the former, for if the Heathens observed it, this their observation must needs proceed from reason rightly informed. The fourth no man can be so wicked as to deny; for if any thing be necessary to bring men unto everlasting happinesse, it is the obser∣vation of the Sabbath. The last also is evident, for if all the rest of the Decalogue together with this were observed, what need we any other lawes either of God, or man? Ergo.

Fiftly, that commandement is morall, whose rea∣sons are morall; but such are the reasons in the fourth commandement. As the first, which is taken from the equity of the law, giving men sixe for one; for God ever was, and ever will be alike liberall to all men in all ages in this kind. The second, drawn from Gods interest in the seventh day. The Seventh is the Sabbath of the Lord, and what sons of Adam are ex∣empted from giving God his owne? The third, is Gods example proposed for our imitation; for all men are bound by the very light of nature, to be fol∣lowers of God, as deare children. The fourth, is the pro∣mise,

which is made therein; For it will be as blessed a day, or a day as full of blessing unto us, if we san∣ctify it, as ever it was to the Iews; God being not lesse good, nor his grace lesse powerfull, nor his pro∣mise lesse sure; The fift, is the ease & refreshing of our servants, and beasts, to whom Christians must not be lesse mercifull, then the Iews. Lastly the Sabbath taught them, that they were the Lords people: and no man will say, but that we also are so, by as many and by more strong tyes, and relations, then were ever any. Ergo &c.

Sixtly, the law Ceremoniall, and Iudiciall were gi∣ven only to the Iewes, and such as were circumci∣sed; but the fourth commandement was directed, not only to those within the covenant, but also to stran∣gers, and aliens. The strangers within thy gates. And upon this grounda 1.2 Nehemiah reproved the Tyrian Merchants, which were strangers; therefore &c.

Seventhly, from the words of Christ in the Gospell,b 1.3 pray that your flight be not on the Sabbath day; Those words were spoken to the disciples, fore∣shewing, that if their flight should happen to befall them on the Sabbath; their affliction would thereby be increased. But if the fourth commandement be not Morall, what addition of sorrow had it been, if their flight had befallen them that day? Christians (and such were the disciples) need not trouble themselves about a law Ceremoniall. Thus then. That comman∣dement, the breaking whereof might justly grieve a Christian forced thereunto by flight, is doubtlesse

morall, but the fourth commandement is such, there∣fore &c.

Eightly, that commandement, against which hu∣mane corruptions doe especially arise, and band them∣selves both in the Godly, and the wicked, must needs be morall: but our corruptions doe chiefly fight a∣gainst the Sabbath, as the Godly feele by experience in themselves: and experience doth also make evident in the wicked of the world; therefore &c.

Ninthly, that cannot be a truth of God, which o∣verthrowes all religion, lets in Atheisme, Epicu∣reisme, and all prophanesse; no good tree can bring forth such evill fruit. But that doctrine, which denieth the morality of the Sabbath, overthroweth all religi∣on, lets in Epicureisme, and Prophanesse; as appeares in those Churches, wherein it is taught in forraine parts. Ergo.

Tenthly, that wich the Church of England teach∣eth in her Homilies, ought to be held for truth by all the obedient children of that Church; but the morali∣ty of the Sabbath is that, which the Church of Eng∣land teacheth in her Homily of the time, and place of prayer; as will appeare to every one, that will read the same: Therefore all the obedient children of the Church of England ought to acknowledge it to be true.

Eleventhly, if you make the fourth commande∣ment Ceremoniall, you make the Church of England guilty of Iudaisme. For that Church, which readeth to her children a Ceremoniall Law, and commands

them to kneele, whilst it is read, in acknowledgment of their subjection thereunto; and at the end to pray, Lord have mercy vpon us, and incline our hearts to keep this law, cannot but be a Iewish Church: But the Church of England thus teacheth her children. Ergo.

Twelfthly, unlesse the fourth commandement be morall, there will be but nine commandements in the Decalogue, which is contrary not only to the recei∣ved opinion of all men, but to the calculation of the whole Catholique Church in all ages, and is no meane Sacriledge to affirme. Ergo.

Thirteenthly, that which is taught by men, which are most spirituall, and alone discerne the things of God, must needs be true, and so on the contrary. But the Morality of the Sabbath is taught by men that are most spirituall, the contrary by men that are carnall, therefore &c.

Lastly, we have the authority of all our English writers almost ever since the reformation unto this time; neither was it hitherto ever contradicted for at least these threescore, and ten yeares, unlesse by Papists, Anabaptists, or Familists. Ergo.

Notes

• a 1.1

  Cyprian, de Spiritu S.
• a 1.2

  Neh. 13.16.
• b 1.3

  Mat. 24.20.