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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	new_a	old_a	testament_n	3,424	5	8.2844	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45832	Saturday no sabbath, or, The seventh-day Sabbath proved to be of no force to the beleeving Gentiles in the times of the Gospel, by the law of nature, Moses, Christ being an account of several publique disputations held at Stone-Chappel by Pauls, London, between Dr. Chamberlain, Mr. Tillam, and Mr. Coppinger ... and Jer. Ives ... : together with an appendix in which the said question is more fully and plainly discussed ... / by Jer. Ives.	Ives, Jeremiah, fl. 1653-1674.	1659 (1659)	Wing I1104; ESTC R24396	120,548	256

you deny the seventh day sabbath is intended in the second of James you may deny it Mr. Ives I do not deny it because I will deny it but I will deny it because I have reason to deny it Mr. Coppinger Well then I will prove that the seventh day sabbath is commanded in this text James the second thus If the Law in this text James the second be the whole of that Law which in the old Testament forbiddeth blasphemy murder and adultery for unto that Law the Apostle James alludeth when he saith We must fulfil it according to the Scriptures then the seventh day sabbath is included and required in this Law mentioned in this text James the second But the Law in this text James the second is the whole of that Law which in the Scriptures of the old Testament forbiddeth blasphemy murder and adultery Ergo the seventh day sabbath is included and required in this Law mentioned in this text James the second Mr. Ives I answer first by shewing that I may deny the Syllogism because it concludes not that which was formerly denyed for it is no more then what we have had over and over save that now instead of the word Scripture in the prosyllogism you add the Scriptures of the old Testament Secondly I further answer by denying the Consequence for though the Law mentioned in the second of James be the Law which in the old Testament forbiddeth blasphemy murder and adultery yet it doth not follow that every thing must be observed by the believing Gentiles that the Law in the old Testament requireth as for instance That Law in the old Testament that forbids murder and adultery did also command them that they should circumcise their Children and offer Sacrifices These were parts of that whole Law which in the Scriptures of the old Testament forbiddeth murder and adultery as appears Gal. 5. 〈◊〉 For I testifie to every man that is circumcised that he is a Debtor to do the WHOLE LAW Now who can deny but this whole Law did forbid murder and adultery But though we must abstain from these according to the Law of Nature and Christ doth it therefore follow that we must observe every part of Moses Law as that Argument supposeth For is not circumcising called a part of Moses Law John 7.23 and sacrificing is called a part of that Law Mat. 8.4 and is not honouring the father and mother called Moses Law Mark 7. Now may not a man as well reason thus If we must keep all that Law which in the old Testament Forbiddeth murder and adultery and disobedience to parents then we must keep circumcision and offering of sacrifices for these are parts of that whole Law of which the Law that forbiddeth murder and adultery and disobedience to Parents 〈◊〉 a part I say is not this the same with Mr. Coppinger we must keep ALL that Law saith 〈◊〉 which in the old Testament forbiddeth murder and adultery Ergo we must keep the seventh day sabbath Mr. Coppinger I will prove that the whole Law in this text Jam. 2. doth exclude Ceremonies thus If the whole Law there mentioned be that Law that Christians were to preach and practise then it doth exclude Ceremonies But the whole Law mentioned in this text Jam. 2. is that whole Law that Christians were to preach and practise Ergo the Law mentioned in this text doth exclude Ceremonies Mr. Ives If it excludeth ceremonies then it excludeth your former Argument which saith We are bound to keep the whole of that Law which in the Scriptures of the Old Testament did forbid murder and adultery and also it excludeth your interpretation of whole Law in Jam. 2. For we cannot keep the whole Law according to the Scriptures of the Old Testament in an old Testament sence but we must observe the ceremonial as well as the moral part for the old Testament law in which murder and adultery were forbidden had ceremonies commanded also so that you have confuted your self Mr. Coppinger My Argument is of force unless you prove the sabbath is excluded from this word whole Law Mr. Ives It is not of force unless you prove the seventh day sabbath is included for ● am R●spondent and do deny it to be included and do expect your proof for you confess some part of the whole Law is excluded Mr. Coppinger If believing Gentiles cannot keep the whole Law in the second of James according to the Scripture unless they keep the seventh day sabbath then the seventh day sabbath is included in this text Jam. 2. But believing Gentiles cannot keep this law in the second of James according to the Scripture unless they keep the seventh day sabbath Ergo the seventh day sabbath is included in this text Jam. 2. Mr. Ives I deny the Minor Mr. Coppinger If the Scripture in this text intend the Scriptures of the old Testament onely then they cannot keep this Law except they keep the seventh day sabbath But the scriptures in this text respects the scriptures of the old Testament onely Ergo they cannot keep this Law according to the Scriptures except they keep the seventh day sabbath Mr. Ives Your former Argument was of scriptures in general and this Argument restrains scriptures onely to the old Testament now the new Testament is scripture as well as the old and therefore Peter saith of some That they wrested Pauls writings as they did other scriptures so that if we can keep the law that James injoyns according to the scriptures of the new Testament we shall do well But secondly this is but semper Idem the same over and over what we had before Thirdly I deny the consequence of the Major Proposition for believing Gentiles may keep the whole law Jam. 2. according to the scriptures of the old Testament in a new Testament sence and yet not keep the seventh day sabbath Who is there but may perceive Mr. Coppinger runs in a Ring which Logicians call Circular Disputation Again Mr. Coppinger hath confessed that ceremonies are abolished therefore it cannot in all points be kept according to the scriptures of the Old Testament Mr. Coppinger If believing Gentiles are bound to keep the whole law in the second of James according to the old Testament and the old Testament requireth the keeping of the seventh day sabbath then it followeth that they cannot keep the whole law unless they keep the seventh day sabbath But believing Gentiles are bound to keep the whole law according to the old Testament and the old Testament require● the keeping of the seventh day sabbath Ergo. Mr. Ives I deny both Major and Minor For First it doth not follow that because I mu●● keep the law in the second of James according to the old Testament that therefore I must kee● the sabbath required in the old Testament 〈◊〉 more then because I must forbear killing as it 〈◊〉 written in the old Testament that therefore must circumcise according to the old Testament But

14 of Leviticus you shall see that the Priest was to offer the burnt Offering and the meat Offering upon the ALTAR and the Priest shall make an Atonement for him and he shall be clean Mr. Coppinger But what if here was an Altar this was spoken by Christ to the leper after he came off the mount but our difference lay about the meaning of the word Altar and Gift in Christs Sermon upon the Mount Mat. 5. Mr. Ives I pray Sir confess your Errour for shame for is it not a shame for you to to tell us that Christ commanded the Leper to offer his Gift without an Altar when Christ bid him offer it as Moses commanded and when you turned to the Law of Moses did you not say the Priest was to offer without an Altar and now I shew you that the Priest did offer upon the Altar for the clensing of the Leper you put it off and tell me What if there were an Altar it is not to your purpose why did you not say so at first and save us this labour but give me leave to tell you again that it is to my purpose to shew you the Errour of your Argument for if Christ commands the Leper to observe all those ceremonial observations for his clensing then is your Argument false that saith All things that Christ commanded us in his Sermon upon the Mount all believing Gentiles are bound to observe to the end of the world but you say this that Christ commands the Leper to do was not on the Mount but as soon as he came off the Mount this you say is nothing to Gift and Altar mentioned in Mat. 5. in his Sermon upon the Mount I answer That the difference in places especially so little difference as between Christs being on the Mount and off from the Mount could not make a difference in his commands Secondly it cannot reasonably be imagined that Christ would command the Leper to do any thing when he came off the Mount that was contradictory to what he did command when he was upon the Mount therefore I have great reason to believe that the Altar that he commands them to offer their Gift on in Mat. 5. in his Sermon upon the Mount is the material Altar like unto that which he bids the Leper offer his Gift on as soon as he comes off from the Mount Mat. 8. and this I the rather believe because that there is no text from the beginning of the Bible to the death of the Messiah that speaks of an allegorical Altar Mr. Coppinger It may be understood allegorically in this place though it might not be understood so in the old Testament as for instance the Apostle speaks of a text out of the Psalms in the third of the Romans where he saith They were all go●● out of the way c. where he useth those general terms in a sence differing from the old Testament Mr. Ives I answer first That the Apostle doth not ●ut any other sence upon those words then David puts upon them in the Psalms secondly if he did that is no rule for you as for instance David saith in the sixteenth Psalm that God will not leave his soul in hell c. this the Apostle saith Act. 2.31 that David spake of the resurrection of Christ so in like manner though I may restrain a text when God restrains 〈◊〉 and allegorize a text when the holy Ghost ●oth warrant me may I therefore allegorize a ●ext when I have no warrant as you do this 〈◊〉 Mat. 5. which I shall leave to the Assembly 〈◊〉 judge whether the gift and altar upon which Christ commands the gift to be offered be allegorical or literal And if it be spoken of a ●aterial altar then have I confuted your Argument by shewing that some things that Christ commanded in his Sermon upon the Mount are not in force to all believing Gentiles to the end of the world Moderator I pray Sir if you have another Argument ●rge it briefly for I perceive the time is expired that you agreed to break off at Mr. Coppinger I shall then briefly urge one Argument which take as followeth If the seventh day sabbath was of force before the death of Christ to believing Gentiles then it is of force still But the seventh day sabbath was of force before the death of Christ to believing Gentiles Ergo it is of force still Mr. Ives SIR I wonder that you make Arguments that have not one true Proposition in them for this is like the last both Propositions being false however prove the Minor It is observable that Mr. Coppinger in the last Dispute before this did affirm That all the Gentiles were bound to keep all the ceremonies of the Law of Moses now then if this be a good Argument why we must keep the seventh day sabbath now because we were to keep it before the death of Christ then we must be circumcised and offer sacrifices for the same reason because he himself did confess that those things the Gentiles were bound to observe before the death of Christ Mr. Coppinger If the Reason of a Law doth remain the same that it was before Christs death the Law doth remain the same But the reason of the seventh day sabbath doth remain Ergo the Law for the seventh day sabbath doth remain Mr. Ives I deny the Major for that which you call the reason of a Law may remain the same when the Law doth not remain and for this I shall give you two instances instead of many The first is Exod. 23.11 there you shall find that the reason why God would have Israel to keep the seventh year for a sabbath in which ●hey should not gather that which grew of its ●own accord it was for the good of the poor ●hat the poor of thy people might be refreshed Exod. 23. now a man may as well say he must let his and lie every seventh year because the rea●on remains viz. That he may refresh the poor of his people as he may say he must keep the ●eventh day sabbath because the reason of that Law is in force which is That his stranger and ●ervant and cattle may be refreshed But further there is another reason urged why we must keep the Law that commands he seventh day sabbath and that is say you because we believe as well as the Jews that God made heaven and earth in six dayes and ●ested the seventh therefore we as well as the Jews must work six dayes and keep the Saturday or seventh day sabbath I say this conse●ence doth not follow for the reason why ●srael was commanded to sanctifie the priests ●he sons of Aaron was because the Lord their God did sanctifie them Lev. 21.8 now though I do believe with Israel that the Lord doth sanctifie me yet I am not bound for this reason to sanctifie the priests the sons of Aaron thu● you see by these two instances that the reason of a Law

Command that required the Observation of the seventh day and yet I may not be guilty of sin Dr. Chamberlain He that is guilty of the breach of the whole Law is guilty of sin But he that breaks any one of the Ten Commandments is guilty of the breach of the whole Law Ergo. Mr. Ives I answer By distinguishing of the term HE in the Major proposition for if you do not mean every he then I deny the Syllogism And if you do mean every he or every one then I deny the Minor for these Reasons First this text that you refer to in your Argument was written to the Twelve Tribes Jam. 1.1 and therefore you cannot reasonably conclude that because the twelve Tribes were bound to the whole Law that therefore every believing Gentile is so bound Secondly if the Gentiles were writ to in this Epistle yet I do deny that they are required to keep all the Ten Commandments for there is no such thing in the Text. Dr. Chamberlain This was written to the twelve Tribes as Christians and therefore to every Christian Mr. Ives I say as before that every he in the intent of our question is not concern'd in this Epistle and if they were yet these words The Ten Commandments which are in the Argument are not in this Text and therefore every one of the Ten Commandments as understood by you in the Argument must be concluded from hence or you do not prove the thing denyed Dr. Chamberlain Lest you should equivocate about this word Law the Apostle cites the sum of the Second Table and he doth not mention any part of the First Table by which it appears that by the Royal Law he intends the Ten Commandments unless you will say that by the Second Table is meant the whole Law Therefore I 〈◊〉 He that is bound 〈◊〉 keep the whole Law is bound to keep all the ten Commandments But every Christian is bound to keep the whole Law Ergo Every Christian is bound to keep all the Ten Commandments Mr. Ives Forasmuch as you have not said any thing new but what you have said already over and over I therefore answer by denying the Major and say That a man may keep the whole Law in the sense of this text and yet not be bound to keep all the ten Commandments in your sense And though I do confess we are bound to keep and observe all the other nine Commandments yet we are not bound to observe the command for the seventh-day-sabbath which is one of the ten Commandments And whatever is moral in the Commandment as to A time to serve God I confess we are to observe that also though we are not tied to the seventh day Dr. Cham. Well then I will prove the Major thus If the ten Commandments are contained in this word the whole Law Then they that are bound to keep the whole Law are bound to keep the ten Commandments But the ten Commandments are contained in this word the whole law Ergo. M. Ives I deny the minor and say that in the sense of this text this word the whole law doth not contain all the ten Commandments Dr. Cham. I further argue If there be never a Commandment but is a point of the whole If every one of the Ten be a part of the whole If every part of the Ten be contained in the whole If he that breaks one Commandment is guilty of the whole Then he is commanded to keep the whole But he that breaks one Commandments is guilty of the whole Ergo He is commanded to keep the whole It is observable that the Doctor made three essays to bring forth a Syllogism to prove the thing denyed but could not bring them into perfect Syllogisms at last he makes a Syllogism that concludes not the thing in controversie Mr. Ives I deny the whole Syllogism because it concludes not the matter in question for the thing in question is Whether they that are bound to keep the whole Law in the sense of that text Jam. 2 are bound to keep all the ten Commandments and by consequence the Seventh-day-Sabbath and your Argument concludes we must keep the whole and all the Commandments which was never denyed Dr. Cham. If you deny Scripture I have done with you Mr. Ives I do not deny the Scripture but your Syllogism which concludes not the thing in question as I have shewn you once and again As it hath been answered that S. James doth not write to Gentiles and that he doth not enjoyn the ten Commandments by this word The whole Law and so consequently not the Seventh-day-Sabbath so it may further be answered that if those words The whole Law should respect the Law of Moses then if believing Gentiles are bound to the whole Law they are bound to Circumcision also and every other Ceremony of the Law therefore there Apostle saith Gal. 5.3 that if they were circumcised they were bound to keep the WHOLE Law By which it appears that the believing Gentiles that were not circumcised were not bound to keep the WHOLE Law So that when St. James enjoyns the keeping of the whole Law he tells us what Law he means in Chap. 1. v. ●● compared with Chap. 2. v. 12. where he call it the law of Liberty by way of distinction from the law of Moses which is called a yoke of Bondage Gal. 4.3 9. Acts 15.10 which law of Liberty is called the law of Christ Gal 6.2 and is no less then the Gospel that is preached which S. James bids them not to be forgetful hearers of Jam. 1.25 but admonisheth them to look into the perfect law of liberty and to continue therein So that the Doctor had no reason to say that the Scripture was denyed by his Respondent because he denyed the Law that required the Seventh-day-Sabbath to be contained in the whole Law mentioned by S. James It seemeth then very strange that in a free and publike Disputation the Doctor should charge his Respondent for denying the Scriptures because he denyed his sense thereof which was all that the Doctor said unto this last Argument And the time of his Opponencie being ended the Doctor was by Agreement to answer Mr. Ives his Arguments which take as followeth Mr. Ives I shall undertake by the help of God to prove that all Christians are not commanded to keep the Seventh-day-Sabbath If the Gentile Christians are not commanded to keep the Seventh-day-Sabbath Then all Christians are not commanded to keep the Seventh-day-Sabbath But the Gentile Christians are not commanded to keep the Seventh-day-Sabbath Ergo All Christians are not commanded to keep the seventh-day-Sabbath Dr. Cham There is no such kinde of creature in the world as a Gentile Christian Mr. Ives Sir I will shew you such a kinde of creature since you seem to be ignorant therefore pray look into Acts 21.25 and you shall see that the Gentiles are called believing Gentiles which is all one with Christian Gentiles And if