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. 19. The Question is briefly stated, and resolved.

BEfore we come to answere the arguments made to the contrary, some few things are to be pre∣mised for the better opening of the truth in this point. And first, though our adversaries agree in gene∣rall upon a divine institution of the Lords day; yet they vary in nothing more, then when they come to specificate their tenent, and shew how it is divine. Sure it is, that whatsoever is of divine ordination, must be so, either from God the Father in the law of nature, or some positive precept of the old Testament: Or from God the Sonne, in some precept of the Gospell: or from God the holy Ghost inspiring the Apostles, leading them, according to the promise of Christ, in∣to all truth. Some therefore affirme a divine institu∣tion of the Lords day from God the Father, ground∣ing themselves upon the morality of the letter of the fourth commandement. But this, savouring too much of Iudaisme, and the commandement speaking pre∣cisely of another day, is generally exploded. Others

therefore pretend an institution from God the Sonne by Evangelicall law; but being required to shew some word of Christs establishing this observation, faile in their proof, and are taken upon a Nihil dicit. The third opinion therefore is now become most univer∣sall, viz. That it is an institution from God the holy Ghost, in, and by the Apostles. And this tenent is wisely taken up, it being such a hiding place, out of which men cannot so easily be drawn, as out of the former; especially considering, that they extend to this purpose Apostolicall inspirations to the uttermost latitude; for they were inspired (say they) what, and how to teach the Church in all things. And these in∣spirations, whensoever they became notified to the Church, were, and are to be esteemed divine instituti∣on; whether written, or not written in Scriptures; wherein they seeme to imitate young Respondents in Philosophy, who use to shelter themselves under the secret qualities of naturall things, which they know their Opponents cannot easily discover: Or rather they are glad to plow with a Popish Heifar, (Traditi∣on) of whicha Spalatensis saith, It is the very sacred anchor, on which our men rely, when they know not how otherwise to defend their falsehoods, and a∣gainst which themselves also have made ample inve∣ctives.

For the better clearing therefore of this point, it is necessary something be said; First of Apostolicall in∣spirations; Secondly of Apostolicall traditions. Con∣cerning the first, the Apostles, we all know, sustain'd a

threefold person. For we may consider them either as Apostles, by extraordinary mission sent to plant the Gospell: or as ordinary Pastors to govern the Churches already planted: or thirdly as private per∣sons. As Apostles, they were infallibly inspired with all truths upon all occasions, which might plant the kingdome of Christ, and bring men unto the obedi∣ence of the faith; the end of their mission being to beare abroad Christs name. Acts 9.15. To this pur∣pose they were also furnish't with the gifts of Tongues, Miracles, Healings, Discerning of Spirits, being immediatly directed by the holy Ghost. As Pastors, they had a twofold worke; First, to perform the duties of the man of God, exhorting, reproving, correcting, instructing in righteousnesse; Secondly, as Elders, to rule well, erecting such goverment in their planted Churches, as might best sort with the times, and states, in which they lived. Thus considered, no doubt but they were also inspired; but not in like manner, nor measure as before. For their inspirati∣ons, as pastors, were only such irradiations, influences, and concurrences of the Spirit, as are afforded at this day to the Pastors of the Church; unlesse by some personall miscarriages they procure unto themselves spirituall derelictions. Thus the spirit is at this day present in all Ecclesiasticall Synods, nay even with private ministers, using the right meanes in their pla∣ces, even in their privat labours. For the promise of Christ reacheth also unto them, and he is present with them unto the end of the world; Where notwith∣standing

we must remember, that as all dictates of Ecclesiasticall Synods, or dictates of private Pastors, are not to be esteemed divine precepts, because they are subject to error: as daily experience makes it ma∣nifest, even in such persons, and assemblies, as are most regular; nay when their resolutions are most confor∣mable to the word of God, yet they are not divine or∣dinances: So it must be conceived of the Apostles, con∣sidered as the Churches Pastors, without any im∣peachment at all to their Apostolicall dignitie. We know, that even the Apostles, considered as Pastours, were subject to mistake; as appeares byb S^t Peter, who, living at Antioch, as a Pastour, was iustly reproued by S. Paul (how everc Stapleton, and Aquinas gloze it) for not walking as behoved a Pastor, or Minister of the Gospell. And in another place, Paul, and Barnabas consulting the Churches Pastors, in what manner, and with what company they should set about the worke of the Ministry, dissented from one another; andd that in such heat, as it makes it apparent, they were not both, if either, directed by the Spirit; but as God by his providence overruleth affections, bring∣ing by them his owne purposes to passe. Nay plaine also it is, that, although as they were Apostles they de∣livered nothing, but what they had received; yet, as Pastors, and governours of particular Churches, they delivered some things of themselves, not as di∣ctates of Gods spirit; Soe S. Paul, I speake this by per∣mission, not of commandement; to the rest speak I, and not the Lord; and I haue no commandement of the Lord; and

I giue my iudgment, and againe, after my iudgment. Neither isf Tertullians glosse to be regarded; for he was now infected with Montanisme, when, out of that Scripture to condemne all second Mariages as unlawfull, he saith, it is no advise, but a binding pre∣cept; for the Apostle speaks of himselfe, and his owne judgment, as contradistinct unto the Lord, and the spirits revelation:

[Ob.] If any man say, why then doth he adde, that he hath obtayned mercy of the Lord to be faithfull; and againe, I thinke also that I haue the spirit of God.

[Resp.] g Peter Martyr will giue him satisfaction, saying, it was to adde the more weight, and authority to his words, in opposition to the false Apostles, who were crept into the Church of Corinth, and undervalved S. Pauls judgment. But observe, whether S. Paul to vindicate his reputation against them, saith more, or as much, as some of our adversaries say of themselves, upon all occasions, when their dictates come to be questioned. Are not we (say they) the faithfull Mini∣sters of God, men more spirituall, then others, who use not to mislead our people? And are not our oppo∣sites, men, that seeke themselves, that please the times, having all the marks and characters of false Prophets? Whereas the words of the Apostle exceed not the bounds of a modest, and just defence.

But it will be farther objected, that by this meanes we bring in the Papists Evangelicall counsels, if any things were delivered by the Apostles in Scripture, which are not precepts.

I answer, that this is a meere calumniation. For these Evangelicall counsels, upon which the Roma∣nists build their works of merit, and supererrogation, are (they say) Counsels of perfection; by embracing of which they become higher in Gods favour, and haue done more, then is required at their hands; for which they shall be more extraordinarily rewarded in Gods kingdome, and by which they daily augment the Churches treasury. Such counsels we utterly dis∣claime, notwithstanding the Apostles haue advised many things of themselves in Scripture. Inspired then the Apostles were as Pastors; but these were not divine constitutions. And hence it comes to passe, the goverment, which they erected (for this appertained not to their Apostolicall, but Pastorall charge) was no setled, or binding constitution. Lastly, directed also they were as private persons, which belongs not to this place to enquire into. We must in the next place, enquire of Apostolicall traditions. These the Papists themselves, the great admirers and advancers of them, distinguish into two ranks. For some (h they say) the Apostles immediatly received from Christ, to be de∣livered to the Church forever to be kept; As, that Matrimony, Confirmation, Extreame Vnction are Sacraments of the Gospell. These they delivered, as Apostles from Christ, and cannot be changed by any law, or custome to the contrary, no not by Papall au∣thority it selfe. Other Apostolicall traditions there are, (say they) which they received not from Christ, but were suggested unto them by the spirit, for the

profit of the Church; and they instance in the fast of Lent, and threefold immersion in Baptisme. These they delivered as Pastors, not Apostles; and may be dispenced with, as occasion shall require. More plain∣ly, those Traditions, which they received of Christ, were (saith Canus) fidei dogmata, articles of faith; a∣gainst which whosoever pertinaciously erreth, is an Heretike; but those other, which they delivered by the motion of the spirit, as Pastors only, are not fix∣ed, but moveable in the Church. According to this sense also I find the Fathers to speake of Traditions. S. Cyprian relating what Pope Stephen had writen unto him against Rebaptization, that nothing should be innovated in the Church, but what was anciently a Tradition in this thing, should be observed. True (saithi S. Cyprian) but whence comes this Tradition, from Christ in the Gospell: or from the Apostles in their Epistles? If so, then God himselfe (saith the Fa∣ther) hath commanded by his servant Ioshua, to keep all such Traditions; there we haue the first kind. But in another place,k S. Cyprian writing to the Clergy, and people of Spaine, commending them for depose∣ing Basilides, and Martialis from their Sees, and pla∣cing in their roomes Sabinus, and Felix; saith, that the choyce of Bishops, and Ministers in the presence, and with the approbation of the people, was of divine and Apostolicall Tradition, and observation. Now who seeth not, that here S. Cyprian speaks of those other Traditions, deliuered and practised by the Apo∣stles, as the Churches Pastors; which are no longer

in force, then the Church shall like? For this choyce of Bishops, and Ministers, we are sure, is neither deli∣vered in the Gospell, the Acts, or the Epistles. If I mis∣take not, this also is that, which the Professors at Ley∣den in their body of the Purer sort of Divinity, (as they call it) hammer upon, when they thus distin∣guish of Traditions. Some (say they) there are, whose cheife heads are contained in the Scriptures: as the A∣postles Creed, Baptisme of Infants, that Women should receive the Sacrament of the Lords Supper; and here they adde, that the Lords day be kept holy. These they receive for divine, but all other whatsoever they reject. It were to be wished, that they had expres∣sed themselves in purer & clearer tearmes; their summa capita are so obscure, as if purposely devised not to be understood. For if they understand, by the cheife heads of things, the substance, and matter of the thing delivered, though in other words in Scripture, (as it should seeme to be their meaning, by their instances in the Apostles Creed, childrens Baptisme, and Wo∣mens communicating) they speak of things vnder precept, and concurre with us in our distinction. But if they understand by cheife heads, whatsoever is na∣med, and mentioned in the writings of the Apostles, (as it seemes they also doe, by instancing the Lords-daies observation) then must they also receive Ex∣treme Vnction, the selling of possessions, having all things common, the Presbytery for Apostolicall tra∣ditions necessarily to be received; for all these haue generall ground, and footing in Scripture. But to

draw towards a conclusion in this poynt, according to the doctrine of the Traditionaries themselves, we affirme these things.

First, that the observation of the Lords day is no divine Traditions, delivered by Christ immediatly to his Apostles, to be laid as a necessary duty upon his Church; and the reason is, because its no where so de∣livered by them in the Acts, or in the Epistles; and because it is no Article of faith, or practice necessary to salvation. Neither haue they, which haue gainesaid, ever been reputed for Heretiques by the Church, or any sober minded man.

Secondly, we say notwithstanding, that it is very probable (for probability is our surest ground) that the Apostles commended this day unto the Christi∣ans of those times in honour of Christs resurection, and giue it the title of Lords day.

Thirdly, that they never imposed it upon the Church, as a necessary observation; nay that them∣selves observed it not in those places, where the Iewes had Synagogues, and observed their Sabbath, unlesse it were for breaking of bread in the Lords supper, with reservation of Christian liberty.

Lastly, thel Apostles commended this observation unto the first Christians, as their Pastors, and part of their Ecclesiasticall Order, and Discipline; and therefore it binds only the children of the Church, and that by Ecclesiasticall authority; and the Church may (if occasion so require) change, and alter the same, as seemes good unto her; neither doe the arguments to the contrary conclude.

Notes

• Iohn 16.13.
• a

  Sacra nos∣trorum an∣chora est, ubi nulla suppe∣tat nostrarum falsitatum probatio. Spal. 2. de repub. c. 11 ••. 51.
• b

  Gal. 3.11.
• c

  Hoc excedit modum fra∣ternae correp∣tionis, quae Praelatis à subditis debe∣tur. Aquin. in 4. sent. dist. 19. art. 2. Stap. de Doct. princip. c. 14.
• d

  Acts 15.39.
• e

  1. Cor. 7.6. V. 12. V. 25. V. 40.
• f

  Non est con∣silium divini-spiritus, sed pro eius maie state praecep∣tum. Tert. Exhor. ad Ca∣stit.
• V. 25.
• V. 40.
• g

  Haec non abs{que} Ironiâ dicta, qua Pseudo-Apo∣stolos taxat, qui Paulum traducebant, quasi alienus à spiritu Christi esset, & indignus, qui coeteris A∣postolis annu∣meretur. Mar∣tyr in locu••.
• Ex traditi∣onum vinculo, quas à Christo acceptas A∣postoli servan∣das reliquere, Ecclesia exi∣mere fideles non potest; in aliis vero, quae Apostoli con∣stituerunt tanquam Ec∣clesiae pasto∣res, poterit summus Pon∣tifex dispen∣sare ibid.
• h

  Alia divisio est Apostolicae traditionis; nam alteras Apostoli à Christo domi∣no accepe∣runt; alteras spiritu sancto suggerente in Ecclesiae utilitatem tradiderunt. Canus lib. 3. loc. cap. 5.
• i

  Ʋnde ista traditio, uti u∣ne de domini∣câ & Evan∣gelicâ autho∣ritate descen∣dens, an de A∣postolorum mandatis, & Epistolis ve∣niens? Ea e∣nim facienda esse, quae scrip∣ta sunt Deu•• testatur. Cyp. Ep. ad Pomp. 74.
• Ioshua 1.
• k

  Diligenter de traditione divinâ & A∣postolicâ tra∣ditione obser∣vandum est, & tenendum, ut ad ordina∣tiones ritè ce∣lebrandas E∣piscopus eli∣gatur plebe praesente. Cyp. ep. 68.
• l

  Ex instituti∣one Apostolicâ servatâ ta∣men liberta te Christianâ. Gret: Whether the Church can now alter it to any o∣ther day, I submit my judgement to the Church herein. Doct. Holland. Apol.