any man fall after the same example of unbeleef Thirdly Whereas it is said that the Author alludeth to the seventh day rest because it is said God rested the seventh day ver 4. I answer This Text doth no more prove that the Gentiles are commanded to observe that time of rest because the Author alludeth to the seventh day then it proves they were to observe that place or rest viz. the Land of Canaan because he alludeth to that place v 8. For if Joshua had given them rest he would not after wards have spoken of another day by which words the Author doth as truly allude to the place of rest that Joshua conducted Israel to in Canaan as he doth allude to the time of rest that God rested on and therefore this cleerly proves that both were typical for Joshua did give them the rest in Canaan and a rest upon the seventh day and yet he prophesies of another rest and another day which clearly proves this was neither the time of rest nor the place of rest that Israel did enjoy that the Author means but that place of rest and time of rest which under the Gospel the beleevers have in hope and which after all their labours and travels they shall at last have in hand and rest from all sorrow and labour when that great sabbath shall commence as God did from his labour when he had ended his work of Creation To this agrees Mat. 11 28. Come unto me all ye that labour and I will give you rest and Revel 14.13 Blessed are the dead which die in the Lord from henceforth faith the Spirit that they MAY rest from their labours and their works do follow them Arg. 10 I proceed to the next Text of Scripture which is much insisted on to prove the seventh day sabbath is in force to beleeving Gentiles by a Commandment and that is Jam. 2.8 10. where the whole Law is required and where it is said we should not offend in one point therefore the seventh day sabbath being a part and a point of the whole Law beleeving Gentiles are bound to observe it to this is added those words of Paul Rom. 3.31 We establish the Law Ans To which I answer first that this word Law and whole Law is variously taken in holy Scriptures and therefore it is not safe to conclude the seventh day Sabbath from such Texts lest we are forced at last to do as some did who some years since began to professe the Jewish Sabbath because it was a part of the Law and afterwards came by the force of the same reason to keep all the Jewish Ceremonies because they were parts of the whole Law and at last went over Sea and turned Jews and denied the Lord Christ to be the true Messiah And that the word Law is variously taken nothing is more manifest for there is a Law of Moses Mal. 4.4 and Acts 13.39 there is a Law of Christ Gal. 6.2 there is the Law of Nature Rom. 2.14 there is the Law of Works and the Law of Faith Rom. 3.27 there is the Law of Bondage Acts 15. and 10. Gal. 5.1 and there is a Law of Liberty James 1.25 and James 3.12 So speak and so de as they that shall be judged by the Law of LIBERTY Now the great Question will be which of these Laws James means when he tells us We must keep the whole law if he means the whole Law of Moses then we must as I have said observe Circumcision because the Jews did Circumcise that the Law of MOSES might not be broken Joh. 7.23 and the Apostle tells us Gal. 5.2 That be that was circumcised was bound to keep the WHOLE Law so that to understand this Text to be meant of Moses Law will necessarily introduce all Judaism but if we should understand it as indeed we ought for the Law of Liberty and the Law of Faith which is the Law that James speaks of in this Chapter and that Paul doth speak of when he saith Rom. 3.3 He doth establish the Law I say if we understand the word Law in this later fence for the Law of Christ the Law of Faith and the Law of Liberty I demand where any of these Laws do command a seventh day sabbath So that what ever the Law of Christ and the Law of Faith and Liberty and the Law of Nature do injoyn us to observe these we must observe in every point or we shall be guilty of all if we wilfully break the least Command required in these Laws which in no place commands a seventh-day sabbath and that James means the Law of Liberty the second Chapter 12 Verse will inform us For when he had in the 10 Verse told them that be that sinned in one point of the Law was guilty of all he tells them in the 12 Verse what Law he means and therefore bids so do as those that should be judged by the Law of Liberty so that unless any body can prove that the Law of Liberty doth command a seventh day sabbath they cannot prove from this Text that the believing Gentiles are bound to observe it any more then they are bound to observe all the Jewish rudiments the observation whereof experience tells us is the sad and evil consequence of this opinion Argum. 11 The eleventh Argument to prove the seventh day sabbath is more general then the former viz Because all Laws that were never repealed are in force therefore the seventh day sabbath is in force by a Law because it was once commanded and never repealed I answer if by the not repealing of a Law they do mean that which is not expresly and particularly repealed then we must keep the Passover for that was once a Law and was never repealed expresly and particularly Again we must keep the year of Jubilee for that was once a Law and it was never expresly and particularly repealed Furthermore by this Argument we must keep the seventh yeer for a sabbath and neither plow or sow our fields or do any work for that whole yeer because it was once commanded Levit. 25. and it was never expresly and particularly repealed but doth it therefore follow that we are bound to observe these things in like manner it doth not follow that the seventh day sabbath must be still observed because it was once commanded and in so many words was never repealed But lastly The seventh day sabbath is repealed in Col. 2. where it is called A shadow of things to come Argum. 12 We come now to those Texts that are urged for Examples and they are those that tell us that be Apostle preached in the Synagogue every SABBATH-day Act. 13.14 42. Act. 16.12 13. Act. 17.2 Act. 18.4 Whence it is inferred that we ought to walk as we have them for an Example therefore if they kept the seventh day sabbath we must I answer Then we must meet in a Jewish Synagogue as well as the Apostles did every sabbath day if
ver 3. God blessed the seventh day and sanctified it Because that in it he rested from all his work which God had created and made whence those things are urged first That God sanctified this day therefore all beleeving Gentiles ought to sanctifie it Secondly This was spoken while Adam was in innocencie and so consequently to all his posterity Ans To which I answer first that Gods example unless we have a command doth not binde all the world for God sanctified the Priests and the Temple and the Altar and yet we are not bound to sanctifie them See for this purpose Exod. 29.44 2 Chron. 7.16 Secondly whereas it is said this was spoken to Adam and therefore to all the world I answer that all that was commanded Adam did not bind all the world at all times as appears by the commandment given to Adam to eat of the tree of life Gen 2. and to forbear the tree of knowledge of good and evil these Laws are not now binding to all the world and yet they were given to Adam and so to all men had they continued in that estate So indeed Adam should have imitated God had he continued in innocency in keeping a perpetual sabbath for he should not have laboured to add any cubits to the stature of that perfect happiness no more then God wrought to add any thing to the six days work which was made perfect and good for Adam was only to dress and keep what was already made as God keeps and preserves the world by his Providence in this fence God works hitherto 〈◊〉 Christ saith John 5.17 and in some such cases Adam should have imitated his Creator if he had not sinned But thirdly these words And God sanctified the seventh-day are urged by Moses in Gen. 2. as a Reason why the Israelites in his time did keep the sabbath rather then to shew that God sanctified the seventh-day for Adam and his Posterity in innocencie my reasons are first because all the Patriarks from Adam to Moses did not keep the seventh-day sabbath which was two thousand yeers and upwards and in all this long tract of time not one word of the 7th-day sabbath-keeping or breaking Secondly Josephus himself a learned Jew speaking of this rest faith That Gods resting on the seventh day was the reason why the Israelites reposed or rested upon that day Lib. 1. Cap. 2. Now had the Jews understood the seventh-day had been sanctified before Moses Josephus would have mentioned it in his History of Amiquities from Adam to Moses as well as other things especially considering the great occasion which he had to defend the Antiquity of the sabbath from the great reproach that was cast upon it by Appion of Alexandria who tells the Jews that their sabbath was derived from the Egyptian word Sabbo which signifieth a disease in the Privy parts which saith he the Jews were smote with after they had travelled six days from Egypt whereupon they were forced to rest the seventh-day and therefore called it a Sabbath from the name of the disease which they called Sabbo Now Josephus could not have a better Argument to have vindicated the Jews sabbath against Appions foul aspersions but by shewing to the world that the sabbath was kept from the Creation of the world unto that time and not taken up by the Jews in the wilderness after they came out of Egypt Now though Josephus doth vindicate the sabbath from being derived of the Egyptian word Sabbo by shewing that it was derived from the Hebrew word Sabbath which signifieth rest yet he never vindicateth the Jews Sabbath from that other Allegation of Appions viz. that the first beginning of it was in the wilderness after that Israel came out of Egypt as any one may see that reads Josephus against Appion Lib. 2. which clearly shews that the sabbath was not kept before Israel came into the wilderness Thirdly The Scripture usually speaks at this rate for there is such a kind of expression used by Moses in this very chapter Gen. 2.11 where he tells us of the river Pison that compasseth the whole land of Havilah where there is gold c. not that this land was so called in Eden while Adam was in innocencie for Havilah was not born till after the flood by whose name this land was known and called and yet Moses by anticipation calls it the land of Havilah with reference unto that name which 1600 yeers afterwards it did receive and that Havilah was not born till after the flood appears Gen. 10.7 and that the flood was more then 1600 yeers after the Creation appears not only by what the Scriptures tell us but by the consent of Christian writers see August de Civitate Dei lib. 15. cap. 20. and lib. 15. cap. 12 14. and yet Moses calls a Country by this name in his describing of the garden of Eden which was no otherwise true but with respect to what it was afterwards called in like manner Moses saith God sanctified the seventh-day Gen. 2.3 which also refers to the Law that God gave to Israel by the hand of Moses for the sanctifying of it And lest this seem strange I shall give you another Text that by the mouth of two or three witnesses every word may stand see therefore Exod. 16.32 33 34. In the 32 verse the Lord did command that an Omâ—â— of the Manna should be put in a pot to be laid before the testimony of the Lord and the 34 v. saith That as the Lord commanded Moses so Aaron laid it up before the testimony of the Lord which was no otherwise true but with respect to what was done afterwards for as yet there was no Ark nor Testimony made as appears if we consider that at this time the Israelites were sojourning in the wilderness of Sin and the command for the Ark and the making of the Tabernacle was not given till they came to Sinai Exod 25.10 at which time the Testimony was given to them and yet mention is made of this before so in like manner when Moses saith Gen. 2. That God did sanctifie the seventh-day he is to be understood in the same sense as the other Text is understood where it is said Aaron laid up the Manna before the Testimony which relates to what was afterwards done when the Law was given even after the same manner doth Moses speak in Gen. 2. when he faith God did sanctifie the seventh-day not that he did sanctifie it in Eden any more then Aaron laid up the Manna in the wilderness of Sin before the Testimony but that he did sanctifie it when he gave his Law to Israel and this is further confirmed by what hath been spoken viz. that from the Creation of the world to the time of Moses which was above two thousand yeers there is not one word mentioned of the seventh-day sabbath though occasionally there is mention made of all other moral duties Argum. 2 The next Reason that is rendred
view Rom. 1.25 The Gentiles who had not the law of Moses broke the first Commandment in that they worshippâ—d the Creature MORE then the Creator Rom. 1.25 which was against the first Commandment that faith We must have no other Gods bus one They broke the second Commandment in that they did change the glory of the incorruptible God into an IMAGE made like corruptible man Rom. 1.23 They broke the third Commandment in that they blasphemed the name of God Rom. 2.24 But no mention of their breach of the fourth Commandment They broke the fifth Commandment in that they were disobedient to Parents Rom. 1.30 They broke the sixth commandment in that they were guilty of murder Rom. 1.29 They broke the seventh Commandment in that they were guilty of fornication and unlawfull lusts Rom. 1.26 29. They broke the eighth Commandment therefore the Apostle admonisheth the converted Gentiles Ephes 4.17 28. that they which had stolen should steal no more shewing that in the dayes of their Gentile vanities they walked not according to the light of nature Again they broke the ninth Commandment 2 Tim. 3.3 without natural affection truce-breakers FALSE accusers They brake the tenth Commandment in that they were guilty of covetousnesse Rom 1.2 How often are the Gentiles charged with these sins both in the Old and New Testament and yet they are never charged by the Law of Nature for seventh day Sabbath breaking and therefore Josephus tells us that the Mations did imitate and learned to keep a Sabbath of the Jews for saith he our custome hath spread it self among the Nations c. clearly proving that the light of Nature never taught the Gentiles to keep the seventh day sabbath Lib. 2. contr Appion Again secondly the Gentiles could not keep the seventh day by the light of Nature because they are not exactly able to compute the seventh day from the Creation by reason that the Sun stood still in Joshua's time and hasted not to go down for a whole day and likewise the Sun went backwards ten degrees in Hezekiahs time which was almost half a day by reason whereof the light of Nature was never able to make a perfect account of the seventh day from the Creation Thirdly a man cannot know the seventh day from the fourth but by tradition therefore the knowledge of the seventh day is not moral as for instance Suppose a man sick of a violent distemper that bereaveth him of his sences when he comes to his former understanding he will know his duty touching all the nine precepts and also touching the setting apart some time to serve God but as touching this seventh day he cannot know this but by the help of tradition having lost his account in the time of his sickness which shews that the seventh day is not commanded by the light of Nature because by that light a man cannot know the seenth day from the fourth or eighth Again this Reason is further illustrated by the Travels of Sir Francis Drake who lost a whole day and so did all their company before their return for England so the Dutch in their Western Discoveries by reason of the varation of Longitudes and Latitudes they had lost a day before they returned which they had never been informed in but by the help of tradition which shews that Nature could not instruct the Gentiles in the knowledge of a seventh day Now these and the like cases puts an absolute necessity upon the world to be ignorant of this Law therefore it cannot be moral The second Argument which I urge to prove that the seventh day sabbath is not in force to the believing Gentiles is Because they are not commanded by Moses Law to keep the seventh day sabbath My Reasons are first because this Law was not given to any Nation but Israel Psalm 147.19 20. Rom. 2.14 the Gentiles had not the Law c Secondly if Moses Law be in force then the punishment due to the breach of the seventh day sabbath is in force which was That the Congregation should stone the Oftender to death Num. 15.35 which I have shewn in the forementioned Disputations cannot reasonably be imagined to consist with Gospel-liberty Thirdly if Moses Law be in force to require any thing of the Gentiles that is not expresly and particularly required of them by Christ or his Apostles then we may by the Argument of Moses Law take a liberty to innovate what Judaical Ceremonies we shall at any time have a mind unto Argum. III I come now to the last Argument viz. That the Gentiles are not required by Christ to keep the seventh day sabbath First because he hath not expresly required any such thing in all the New Testament nor have any of his Apostles to whom he delegated a power to preach the Laws of the New Testament ever declared any such thing But secondly the Apostle tells us That the sabbath was a shadow of good things to come Col. 2.16 27. Which must needs be understood of sabbath days as our Translators have rendered it First where-ever the word sabbaths is otherwise understood the Holy Ghost for the help of our understanding adds either that it is a sabbath for the LAND when he means yearly sabbaths or else if they were festival sabbaths he refers us to the Feasts which-ought to be so sanctified But secondly where-ever sabbath is joyned with new moons and feasts there it is always understood of the sabbath days because all their other sabbaths were included in their feasts except the seventh day sabbath See for this purpose Exod. 34.18 19 20 21 22 23. Lev. 23.3 4. Ezek. 45.17 and 2 Chron. 8.13 Thirdly the sabbath day was called a signe by Moses Exod. 31.17 Again my third Reason why Christ hath not commanded the believing Gentiles to keep the seventh day sabbath is Because the Apostle calls all the times that the Jews observed in the Law weak and beggerly elements among which the seventh day sabbath was accounted see Gal. 4.9 10 11. Now the Jews days were their weekly Sabbaths their moneths were their new Moons Numb 28.11 Num. 10.10 2 Chron. 8.13 Exod. 23.12 their times were three in the years Exod. 23.14 15. Deut. 16. from the first to the fourth was the feast of the Passover from the ninth verse to the thirteenth is mention made of the feast of harvest or feast of weeks and from the thirteenth verse to the 26 you may read of the feast of boothes or tabernacles which were their times that they observed Then they observed years which shews that this was spoken of the Jews since as Tacitus faith No Nation wasted whole years as the Jews did and that they were by the Law to keep years as well as days and moneths and times appears by the text Lev. 25. where every seseventh year and every year of Jubilee was commanded to be observed Now if they had no time which they observed but days moneths times and years and all these were
seventh-day sabbath be not required by Moses Law it is not by your own confession required by the Law of Nature or the Law of Christ and that it is not required by Moses Law I have proved and shall prove further by this Argument If believing Gentiles are commanded to keep the seventh-day sabbath by vertue of Moses Law then they are commanded by that Law Exod 20. But the believing Gentiles are not required by that Law Exod. 20. to keep the seventh-day sabbath Ergo believing Gentiles are not required by Moses Law to keep the seventh-day sabbath Here Dr. Chamberlain forbears to respond to Mr. Ives his Arguments and thereupon Mr. Tillam takes upon him the place of a Respondent whose Answers follow Mr. Tillam For my part I am against this Syllogistical way of Disputation and I had though you and that Gentleman that stands by you * Meaning Mr. Denn had been against all Academical wayes and rules of Disputation also Mr. Ives Truly Sir we had more reason to think you should be FOR such a way of Disputation then you had to think we were against it because you pretend to make use of so much in your late book however See the Epistle give me my liberty to argue this way as I have given Doctor Chamberlain and when it comes to your turn to oppose take what way you will so you prove the thing denyed I pass not in the mean time answer my Argument Mr. Tillam I pray repeat it again Mr. Ives The Argument is as before If believing Gentiles by vertue of Moses Law are commanded to keep the seventh-day Sabbath then they are commanded by that Law Exod. 20. But believing Gentiles are not commanded by that Law Exod. 20. Ergo the believing Gentiles are not commanded by vertue of Moses Law to keep the seventh-day Sabbath Mr. Tillam The Gentiles were bound to keep the Law that was given by God to Israel and particularly that of the seventh-day Sabbath and yet not by Exod. 20. ONELY for they were commanded in Exod 16. also Mr. Ives My Argument doth not say they were bound by the 20th of Exod. ONELY but that if they are bound by Moses Law 〈◊〉 you say they are then they are bound by that Text Exod. 20 where the sabbath is required among other Laws to be observed 〈◊〉 but that the same things might be required elsewhere now if I prove this Text in Exod. 20. doth not command the believing Gentiles to keep the seventh-day sabbath then I have taken away the force of those Arguments you urge from thence in the behalf of it Mr. Tillam Well then I say the believing Gentiles are bound to keep the seventh-day sabbath by vertue of the Command Exod 20. Mr. Ives I prove the believing Gentiles by that Text are not bound to keep the seventh-day sabbath by this Argument If that Law that requireth the Observation of the seventh-day sabbath Exod. 20. be nor in force to believing Gentiles then believing Gentiles are not bound by that Law Exod. 20. to observe the seventh-day sabbath But that Law that requireth the Observation of the seventh day sabbath Exod. 20. is not in force to the believing Gentiles Ergo believing Gentiles are not bound by that Law Exod. 20. to keep the seventh-day sabbath Here Mr. Tillam refused to answer to the Argument because he would not be tyed to deny Maâ—or or Minor and therefore one among the Company calls upon Mr. Ives to prove the Minor viz. That the Law that requireth the Observation of the seventh day sabbath Exod. 20. is not in force to believing Gentiles Mr. Ives Well because I would improve the time for Edification though here I might break off and forbear to argue when my Respondent shall refuse to answer yet be cause I am desired by some that stand by I shall prove that that Law is not in force which I thus do If that Law which commandeth the observation of the seventh-day sabbath Exod. 20. be in force unto believing Gentiles then the punishment due to the Transgression of that Law by the Law-Makers appointment is in force unto the believing Gentiles also But the punishment due to the transgression of that Law by the Law-Makers appointment is not in force to the believing Gentiles Ergo that Law Exod. 20. that commandeth the Observation of the seventh-day sabbath is not in force to the believing Gentiles Here Mr. Tillam refuseth to answer and therefore one that stands by denyeth the Minor and prayes Mr. Ives to prove it Mr. Ives I prove the Minor viz. That the punishment that the Law-maker appointed to the breach of the Sabbath required Exod. 20. is not in force If the punishment due to the transgrassion of that Law Exod. 20. be in force to the believing Gentiles by the Law makers appointment then the Law-maker hath appointed some to other to inflict it But the Law-maker hath appointed none to inflict it Ergo the punishment due to the transgression of that Law Exod. 20. is not in force to the believing Gentiles by the Law-makers appointment If we look into the Law of Moses we shall find that whosoever did any work upon the Sabbath day was to be put to death Exod. 35.1 2. and Exod. 31.14 15. And when they had found a man breaking this Law in gathering sticks upon the Sabbath day they brought him to Noses and Aaron and to as the Congregation to see what should he done unto him Num. 15.32 33 34 35 36 and they put him in ward for it was not yet declared what should be done unto him then the Lord said unto Moses Thâ— mâ—n shâ—â—â— die the death 〈…〉 all the multitude 〈◊〉 him with â—ones without the hoâ—â— are we find a Law given to keep the Sabbath â—od 20. a punishment assigned by the Law-maker which is Death Exod. 31.14 15. the manner of â—e execution if prescribed by God Num. 19.35 â—â—ich is stoning with stones the Executioners of this â—â—nishment are likewise appointed by the same Law which is all the multitude And let all the MULTITUDE stone him with stones c. Jer. 35 36. â—w if the seventh day sabbath be in force by vertue of Moses Law then it followeth that the same punishment is in force the same Executioners are appoinâ—d unless that any body can shew where God hath freed the transgressors from the penalty of it or hath appointed any other punishment then what is appointed 〈◊〉 the Law of Moses Mr. Ives Because Sir you will not answer this Argument by denying either Major or Minor I shall 〈◊〉 on to prove that 〈◊〉 which seems most doubtful which is the Minor Proposition vz. That the Law-maker hath not appointed any to inflict the punishment provided in Moses Law for the seventh-day Sabbath breaking upon believing Gentiles If the Law-maker hath appointed any to inflict the punishment which by Moses Law was to be inflicted noon Sabbath-breakers it is either the civil Magistrate or the Ministers
of the Gospel or the Multitude But the Law-maker hath not appointed any of these Ergo. Under the Law the Sabbath-breaker was to stoned to death by the MVLTITVDE and if that Law the seventh-day Sabbath be in force the MULTITUDE then by the same Law 〈◊〉 MULTITUDE are to stone the seventh-day 〈◊〉 hath breakers to death Mr. Tillam I declare that the Law given by God 〈◊〉 Moses upon Mount Sinai is in force to all believing Gentiles and thus I prove it Whosoever doth expect the sun of righteouâ—ness to arise with healing under his wings thâ—â— are bound to observe the Law of Moses Mal. 2 3 4. Remember the law of Moses my servant which I commanded him in Horeb for all Israel with the statutes and judgements So that the reason why Christians are bound and encounâ—ged to keep it is because it is the Law of the ten Commandments And here I might framâ— a Syllogism but I will not take that conrse And I might say That Law which contained these two causes that faith Thou shalt not kilâ— and Thou shalt not commit adultery is the Royaâ— Law and that that law is the law of the ten Commandments and so consequently requireth the keeping of a Sabbath day Mr. Ives I do perceive that Mr. Tillam either will noâ— or cannot answer my Argument else surely he would not have forgotten the place of a Respondent and argue in stead of answering For it 〈◊〉 evident that he waves the strength of my Arâ—ments and proposeth Arguments of his own 〈◊〉 to little purpose Surely this is true for there is neither Argument nor Answer in what Mr. Tillam last urged 〈◊〉 is no Answer for he doth not so much as 〈◊〉 any notice of Mr. Ives his Argument one way 〈…〉 other Again there is no Argument that conâ—â—udes any thing in question if those broken speeches 〈◊〉 violating the rules of Disputation may be 〈◊〉 with the name of Arguments For first there is not one word of the seventh-day 〈◊〉 in the Argument he would seem to make 〈◊〉 Mal. 4.2 3 4 no nor in the text it self 2. There is not one word of believing Gentiles which are the subjects in the question neither in be text nor the argument 3. The promises and excouragements which are 〈◊〉 to those that keep the Law of Moses mentioned in Mal. 4. are as well made to the keeping the ceremonial as the moral part of Moses Law for the text saith they were to keep that Law with the statures and judgements given in Horeb. Now if by this text the Sabbath be enjoyned it is no otherwise enjoyned then as it was among other Statutes given in 〈◊〉 of which the ornaments of the Priests was one Exod. 29.9 and the burnt-offerings another Lev. 3.17 both which are called perpetual statutes as any body may see that consults the texts 4. If the Sabbath be required in this text Mâ— 4. where there is an exhortation to keep the Lawâ— Moses c. it is required of none but â—ews wâ— are granted in the explanation of the Question 〈◊〉 be under that Law as appeareth vers 4. Remeâ—ber YE the law of Moses which I commandeâ— unto him in Horeb for ALL ISRAEL with 〈◊〉 statutes and judgements So that this text omâ— proves what is granted viz. that all Israel 〈◊〉 under the Law given in Horeb but is far enougâ—â— from proving that believing Gentiles are bound 〈◊〉 observe that Law and farther from answering 〈◊〉 Ives his Argument which because Mr. Tillam said nothing to it Mr. Ives proceeded Mr. Ives If God hath appointed the same punishmeâ—â— to be inflicted upon the seventh-day â—â—abbathâ—â— breaker in the times of the Gospel as he diâ—appoint should be inflicted upon the Jews Sabbath-breakers in the times of the Law I dâ—demand of all this Assemble since Mr. Tillam doth refuse to answer who it is that God hathâ—â— appointed to punish the breach of the seventh-day Sabbath among the believing Gentiles 〈◊〉 the times of the Gospel whether it be 〈◊〉 Civil Magistrate or the Gospel-Minister 〈◊〉 whether every man shall rise up and kill his brother because he doth not keep the seventh-day sabbath And although Mr. Tillam will not nor cannot answer this Argument yet hath he the boldness to say that they are all Atheists Papists Prelates Ranters Quakers and some Notionists that gainsay the seventh-day sabbath as appears by his Book page 6. Hereupon Mr. Tillam was provoked to answer Mr. Tillam As for my Book there is no such thing in it if there is it is the Printers Errata and therefore you that have a minde to know the truth thereof together with other things therein contained you may buy it at Livewel Chapmans in Popes-head-alley or aâ— Mr. Eversdens at the Greyhound in Pauls Church-yard Mr. Ives It is strange you should be ignorant of your own book and as â—rappe that the Printer should erre so foully as to put an Argument of five or fix lines in your book if it were not in the copie and that it is in the book I shall shew you Hereupon Mr. Iveâ— took Mr. Tillams book out of his pocket and read these very words before all the people viz. that Gods precept seconded by his practice gives such full honour to the Sabbath that I hear of none but Atheists Papistâ— Prelates Ranters Quakers and some Notionists that deny it Mr. Ives having read these passages to the people Mr. Tillam desireth Mr. Ives to hand the book to him which Mr. Ives did and when Mr. Tillam had read those passages he gives this answer Mr. Tillam It is true I mention these persons in my book but I do not compare all that deny the seventh-day-sabbath to such but all that deny A sabbath Mr. Ives Sir that cannot be because both Papistas and Prelates do acknowledge A Sabbath or a time to worship and further you allude to the sabbath that God commanded and seconded by his practise which was say you the seventh-day and thereupon tell your Reader that you hear of none save Atheiâ—â—s Papists Prelares Ranters c. that deny IT meaning the seventh-day sabbath as any body may perceive that reads your Book therefore Sir I cannot but wonder that you should be so confident in your opinion as thus to judge and censure those that are contrary minded since you hereby refuse to answer my Argument and to assign who the Law-maker hath appointed to execute the punishment which he hath assigned in the Law of Moses for sabbath-breaking since you say both that law and the punishment annexed to it is in force to the beleeving Gentiles Mr. Tillam Well then I will answer you and I do say that the great law-giver himself shall punish the breach of the seventh-day sabbath Mr. Ives I demanded who the lawgiver hath appointed under him to execute this punishment for so runs the Argument viz. he hath appointed some or other c. and you answer He will do it himself if this answer had been
bestowed upon you labour in vain Mr. Coppinger These dayes mentioned in the Text they are not the Jewish but the Gentile Observations of days as appears by considering the eighth verse where it is said They did service to that which by nature was not God which must needs be understood of the Gentiles Mr. Ives Sir you did but even now tell us That the Jews and Gentiles were under one and the same Law and that the Law of Nature had all the Ceremonies of the Jews contained in it if you then said true what reason have you to imagine that the Jews might not do service to such as by nature were not gods even as the Gentiles did since the Gentiles had by your own confession one and the same law to inform them in the truth and to shew them what was errour But secondly the Jews did worship that which by nature was not God many a time and often and therefore it doth not follow that these words must be restrained to the Gentiles onely for the Jews made them a Calf and said it was their god Exod. 32 8. And to this might be added Isa 2.8 20. Mic. 5.13 1 King 9. 9. 1 King 11.23 where it is said that the Children of Israel worshipped Ashtoreth the god of the Zidonians and Chemosh the god of the Moabites and Milcom the god of the Children of Ammon c. and it 's further said that when God will bring them into their own Land and convert them to the knowledge of Christ that he will cleanse them from all their Idols Ezekiel 36.25 37 23. By which it appears â—hat the Apostles saying They did service to that which by nature was not God doth not prove this spoken of Gentiles onely since that the Idolatry of â—he Jews was one great cause of Gods scattering â—f them among the heathen as at this day Mr. Coppinger These days which the Apostle speaks of were the Gentiles dayes which they did obâ—erve in imitation of the Jews as the Jews had 〈◊〉 Table of the Lord and the Gentiles had a Table of Devils Mr. Ives If you consult the text together with what â—ath been said in my former Reply you will â—â—nde that this was spoken of the Jews and the â—â—ewish Rudiments from which Christ came 〈◊〉 redeem them as appears Gal. 4.3.4 Secondly because they were such Rudiments â—nder which the Jews were to continue till â—e time appointed of the Father Gal. 4.1 2. â—ow the Father never appointed any of the Gentiles Idolatrous Rudiments neither did God appoint any time for the Gentiles to conâ—â—ue in them therefore these could not be 〈◊〉 Idolatrous Rudiments of the Gentiles Thirdly they are complained of for observing â—â—ars which clearly shews that it doth not relate to the superstitious times of the Gentiles but to the times that were commanded of the Jews in the Law of Moses for it was never heard of that any Nation in the world did observe years besides the Jewâ— who indeed were to keep the seventh year and 〈◊〉 Jubilee year sacred and not to do any work 〈◊〉 them Fourthly and lastly the whole scope of this â—pistle to the Galatians is to reclaim the Jews from running back to the Mosaical Rudiments of the Law who did not onely Judaize themselves 〈◊〉 would have compelled the believing Gentiles to Judaize also as appears by Pauls blaming Peter 〈◊〉 so doing Gal. 2.14 and therefore he cautions 〈◊〉 not to be entangled again with the yoke of bondage 〈◊〉 chap. 5. vers 1. Which is the bondage of the Mosaical Law as appears vers 2. and the same bondage which he feared they were turning to in the 〈◊〉 serving days moneths times and years as any 〈◊〉 may see that compareth the eighth and ninth very of the fourth of the Galatians Mr. Coppinger The Apostle doth detect them for observiâ—â— the Rudiments of the world as opposed 〈◊〉 them of the Church of God and this was 〈◊〉 the time that they knew not God when 〈◊〉 chose such days as he did not appoint Secondly the Ordinances of the Law 〈◊〉 glorious therefore he could not relate to the 〈◊〉 when he speaks of beggerly Elements Thirdly he labours to perswade them from such Idolatrous times lest his labour had been in vain in drawing them from their Idols Fourthly These Galatians being under a strong temptation to the bondage of the Law and Paul having confuted them by telling of them that then they must be circumcised which â—ndeed was useless hereupon they are ready to turn to their own heathenish Idolatry again as the Apostle feared Mr. Ives I have assigned several reasons why these times could not relate to the superstitious times of the Gentiles to which you have answered not a word but in the stead thereof endeaâ—our to prove that these were spoke of Gentile Rudiments First you say they must be gentile Rudiments â—ecause they are called the Rudiments of the world â—nd opposed to the Rudiments of Gods Church I answer that this proves not against me but your self for the Jewish Laws were called the Rudiments of the world Gal. chap. 4. vers 3. which they â—ere to continue under as children under tutors â—ll the time appointed of the Father And you â—our self told us That those Rudiments of the Jews were commanded and given in charge to all â—he world though now you seem to deny it Again you say the Ordinances of the Law were gloâ—ious therefore they could not be called beggerly â—nd weak I answer First though they were glorious yet now Christ is come that glory is no glory in comparison as appears 2 Cor. 3.9 10. Secondly the Apostle saith that the glory thereof was done away and therefore they are weak Thirdly the Author to the Hebrews calleth the Commandments and Rudiments of the Law weak and unprofitable which is all one with weak and beggerly even as a man that is weak and beggerly is not able to do any thing to profit even so the Author to the Hebrews phraseth it in saying That there was a disanulling of the Commandment going before for the weakness and unprofitableness thereof And whereas you say the Apostle labours 〈◊〉 draw them from Idolatrous times and not Jewâ—â—â— I have in the former Reply given answer to this by shewing that this Notion is contrary to the scoâ—â— of the whole Epistle and whereas you say 〈◊〉 Galatians were under a strong temptation to the bondage of the Law and the Apostle having confuted that opinion they presently run back to the other extream of heathenish Idolatry I answer 〈◊〉 this conceit supposeth two Epistles to the Galatians for if conviction from Judaism had been the fruit of one Epistle turning them from the other extreaâ— of Idolatry must be the fruit of another Epistle because that which was written to remove them 〈◊〉 of Judaism could not at the same time complâ—â—â— of their going to the other extream of Gentilism 〈◊〉 as I have said this Notion must be
may be the same when the Law is not the same Mr. Coppinger As to your first instance namely that the seventh yeer was commanded for a Mora reason I answer This was not an universal reason for the text faith That the poor of THY people may eat which was not for all and as to your second instance I confess the reason doth remain and is universal viz. That God doth sanctifie us and therefore I say the Law remains that we should sanctifie Gods Ministers still Mr. Ives As for your Answer to my first instance it doth signifie little for I say refreshing the poor is a moral and universal duty and if than the seventh yeer of rest was commanded for the benefit of their poor and cattle then by your Argument if the reason of this Law viz. that the poor should be refreshed do remain then it must needs follow by your Logick thaâ— the seventh yeer sabbath must remain as well as the seventh day sabbath And as touching your answer to my second instance I must tell you that in your Answer you have confuted your self for you confess the reason of the Law remains which was given to Israel for sanctifying the priest Secondly you say that the Law remains that we must sanctifie Gods Ministers then by your favour if you can make the reason of the Law for sanctifying the Priest the sons of Aaron a reason why you should sanctifie not the same but another Priesthood then I may make the reasons for sanctifying the seventh day sabbath serve for the sanctifying not the same but another day Mr. Coppinger So you may if you can prove the abolishing of the seventh day sabbath as I can prove the abolishing the Levitical Priesthood Mr. Ives Then you have confuted your self again and answered your own Argument for your Argument was that where-ever the reason of a Law remains there the Law remains and you have confessed that the reason of the Law doth remain why God would have Israel sanctifie the Priest the sons of Aaron and now in your last answer tell me That that Priesthood is abolished So then if I could never shew you that the seventh day sabbath was abolished yet I have confuted your Argument by shewing that the reason of a Law doth remain when the Law doth not remain and you have confessed both for you say that the reason why Israel was to sanctifie that Priesthood is the same still viz. because God sanctifies his people and you confessed the Law is not the same for you say The Priesthood is abolished But lastly I have shewn you in the former Disputation that the seventh day sabbath was abolished as well as the Levitical Priesthood by an Argument which you could not answer which I raised from that text Col. 2.16 17. with which I shall conclude this Disputation Let no man therefore judge you in meats or in drinks or in respect of a holy day or of the new moons or of the SABBATH days which are ASHA DOW of things to come but the body is of Christ Thus having given a faithful account of all the Arguments and Answer that were insisted on in the several Disputations without omitting of any one text of Scripture Argument or Answer that was urged on either side I shall leave the whole to the judgement of those that are impartial desiring of God that it may answer the ends for which it is sent forth into the world which is the glory of Almighty GOD and the establishment of the Weak which is all that is herein aymed at by thy Friend J. I. FINIS POST-SCRIPT READER I Thought good to give notice that at the end of this last Dâ—spute I promised that which is now by the Providence of GOD performed viz. an acâ—ount of all the Arguments and Answers insisted on in the several Disputations this promise being made publickly before the meeting was dissolved Doctor Chamberlain and Mr. Tillam and Mr. Coppinger being then present at which time Doctor Chamberlain told me That if I would print but two Arguments that he would send to me with Answers to them I might print what I would I thereupon told him that I would not onely print and answer his two Arguments but also God assisting I would answer what other Arguments that either be or any of them should send to me provided they sent them within fourteen dayes after and for this 14 dayes I staid 21 days in all which time I heard not a word from any of them â—o nor so much as an excuse from Doctor chamberlain though he did publickly challenge me to answer his two Arguments and as faithfully promise to send them to my house which I wonder at seeing he hath divers times past by my door since then as I have been informed and yet never so much as left a word about it This I am provoked to certifie lest any that heard this promise from Doctor Chamberlain should think that I had received his Arguments and concealed them the thought of any such thing is far enough from the heart of him that is London March 17. 1658 9. Thy Friend in the Truth JER IVES An Appendix to the former Disputations I Have annexed this insuing Appendix for the information fo the weak and those that are not acquainted with the Laws and Terms of Disputation and it may also serve for the general use of all that do desire to be satisfied in the present controversie who perhaps may not have leasure or patience to read all the foregoing Arguments and Answers urged in the preceding Disputations and herein I shall observe this method First I shall lay down all those Arguments that I have ever met with which are levied for the defence of the Saturday-Sabbath with brief Answers thereunto Secondly I shall urge the Reasons why I am perswaded the Saturday-sabbath is not in force to the beleeving Gentiles Thirdly I shall shew some Reasons for the justifying the present practise of the Christians in their Religious observations of the first day of the week otherwise called the Lords-day And first to the first namely the Arguments that are urged by some Judaizing Christians for the defence of the seventh-day sabbath and they are of three sorts the first sort are taken from the Scriptures the second from some Reasons in Nature and the third sort of Reasons are taken from Tradition I shall plainly and briefly speak first to the first viz. those Arguments that are alledged for the Saturday-sabbath ouâ— of the Scriptures and these are some taken from Texts out of the Old and some from Texts out of the New Testament I shall first begin with those Arguments urged for the defence of the seventh-day sabbath out of the old Testament and they are of two sorts first such as are taken from example and secondly such as seem to be grounded upon a command Argum. 1 The first Reason is taken from Gods example Gen. 2.2 And God rested the seventh-day c. and
the sixth Argument and that is drawn from Mat. 24.20 ver where Christ bids the Disciples pray that their flight was not on the Sabbath day whence it is inferred that if Christ would not have had the sabbath sanctified after his Resurrection he would never have cautioned his Disciples to pray that their flight was not upon the seventh day sabbath which was a Prophesie to be fulfilled after the Resurrection I answer that this proves no more that Christ would have the sabbath sanctified by the beleeving Gentiles then it proves he would have the winter time sanctified for he likewise bids them pray that they might not fly in the winter Secondly if the sabbath had been in force they might fly to save their lives on the sabbath and therefore that could not be the reason why they should pray they might not fly upon the sabbath for if Christ a allowed his Disciples to walk through the corn-fields upon the sabbath and pluck the ears of corn to satisfie a little hunger he would not if the sabbath had been in force have judged it a breach of the sabbath for them to fly to save their lives Thirdly The reason why they were to pray that they might not fly on that day was because the seditious Jews as stories make mention were so zealous of their sabbaths that if any for fear of an enemy should have offered to fly to save his life upon the sabbath the Jews themselves would have laid hands first upon him therefore Christ bids them pray that they may not fly then lest they should be in perils by their Countrymen as well as by the Romans who should invade them which perils of their own Countrymen they were not so likely to meet with in their flight upon another day Object But it is further Objected Why is that day called a sabbath day which was to come to pass after the Ascension if Christ would not have it observed I answer That it was ordinary for the Jews days to be called after the death of Christ by the old names they had before as the Passeover is frequently so called by the Apostles after those things were abolished Act. 12.3 Act. 18.21 Act. 20.16 and so 1 Cor. 16.8 Paul faith be will tarry at Ephesus till Pentecost so that Christs calling it by the name of the sabbath day doth no more prove it is in force then Paul's mentioning the feast of Pentecost proves that we ought to observe the feast of Pentecost Argum. 7 It is said after Christ was dead that the women prepared spices and oyntments and rested the sabbath day according to the commandment Luke 23.56 Therefore the sabbath day was a commandment in force after Christ was dead I answer First that these were not beleeving Gentiles which are the subjects under debate But secondly the Law of the New Testament was not established till Christs Resurrection when he faith Mat. 28.18 That all power in Heaven and Earth was given to him therefore no marvel that these were found in their Old Testament observations Thirdly It was no easie matter to take off the zeal even of beleeving Jews themselves from the Law of Moses after Christ was ascended you see this in Peter who was an eminent Apostle yet he had so much Conscience of the Law after the partition-wall was broken down that he would not eat with the Gentiles nor eat any thing which in the Law was common or unclean Act. 10.14.28 and so Act. 21.20 21. there were thousands of Jews that did beleeve that were zealous of the Commandments doth it therefore follow that those Commandments were in force in like manner it doth not follow that because these women kept the seventh day sabbath according to the command that therefore the Commandment for the sabbath was to be in force to beleeving Gentiles after Christs Resurrection Fourthly If this were a good Argument the Jewish women kept the Sabbath according to the Commandment after Christ was dead therefore the commandment is in force to beleeving Gentiles after his Resurrection would it not be as good an Argument for a man to say that Paul being a Jew kept the Feast of Pentecost after Christ was risen therefore beleeving Gentiles might keep the Feast of Pentecost since Christ is risen Argum. 8 Christ faith the sabbath was made for man Mark 2.27 which is to be understood of every man therefore it is a Law binding to beleeving Gentiles I answer First That all the whole Law of Israel was made for man doth it therefore follow that all that law was binding to beleeving Gentiles that all that whole law that was given upon the mount both Moral and Ceremonial was made for man see Deut 5.24 You have seen this day that God doth talk with MAN and he liveth Now God was said to speak to MAN in this place and yet this word man is restrained to the Nation of Israel unless any will be so absurd as to think that all the Laws given upon mount Sinai were for ever binding to all the world in like manner the sabbath might be made for man as the rest of the Jews Laws were which yet are not universally binding Secondly It is said That the woman was made for MAN which is the same and yet it may be good for a man not to touch a woman 1 Cor. 7.1 by which it appears that though a woman was made for Adam or man yet a man may lawfully live without a woman so though the seventh day sabbath was made for man which in Greek is Anthropos it doth no more follow that therefore every man must keep the seventh day then it follows that because a woman was made for man that therefore every man is bound to marry Argum. 9 The next Scripture levied for to prove that the seventh day sabbath is commanded is Heb. 4.9 there remains a rest or sabbalism for the people of God From whence it is urged first that the people of God must keep a sabbath therefore beleeving Gentiles being Gods people must keep a Sabbath Secondly That this is the seventh day appears say they because the Author to the Hebrews alludeth to the seventh day on which God rested ver 4. I answer First by concession that that sabbath or rest there mentioned the people of God both Jews and Gentiles shall keep and enjoy But secondly This is not the seventh day sabbath or rest first because the seventh day sabbath was a rest commanded but this is a rest or sabbath promised as appears verse the first Let us fear lest a PROMISE being left of entring into rest any should come short through unbeleef Secondly This could not be the seventh day rest because it is a rest only provided for beleevers to enter into but unbeleevers might enter into the seventh day rest and so might their cattle also therefore unbeleevers did not nor could not enter into this rest ver 11. Let us therefore labour to enter into that rest lest