Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	day_n	rest_n	sabbath_n	1,873	5	10.2726	5	true

Text snippets containing the quad

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

cast out as a stranger in the house of this Epistle unless Mr. Coppinger can find another Epistle to the Galatians to entertain it in therefore it is evident that these days moneths times and years were the times the Jews were to observe in the Law among which the seventh-day sabbath was included as shall be shewn more particularly in the ensuing Appendix Mr. Coppinger If the times here called weak and beggerly be the heathenish times then I have said something to your Argument for all you say it is not answered Mr. Ives I do confess you have said something but to what purpose I shall leave the people to judge and if it do appear that they were the Rudiments of the Law that the Christians were going back to then you have not answered my Argument whatever you have said I shall therefore leave it to the Judgment of the Audience and proceed to another Argument If the seventh-day sabbath was a shadow of good things to come the believing Gentiles are not bound to observe it But the seventh-day sabbath was a shadow of good things to come Ergo the believing Gentiles are not bound to observe the seventh-day sabbath Mr. Coppinger I deny the Minor the seventh-day sabbath was not called a shadow of things to come Mr. Ives The text in the second of the Col. 16 17 verses proves it where the Apostle saith The sabbath days were shadows of good things to come Mr. Coppinger The Apostle doth not say sabbath days the word days is put in by the Translators and it ought to be read sabbaths Mr. Ives I shall prove that the Translators did well to put in that supplement by shewing that the Apostle intends sabbath days My first Argument is this Wheresoever the word sabbath is put without reference to such and such sabbaths there the seventh-day sabbath is always intended or included But here it is so put Ergo. As for instance when the Scripture speaks of the Jews festival sabbath or their yearly sabbath there is ever some note of distinction to distinguish them from sabbath days therefore the yearly sabbaths were called Sabbaths of rest for the LAND Levit. 25.4 5 6. 2 Chron. 36.21 shewing thereby that for that year the Land was to lye still and not be plowed or sowen Mr. Coppinger I deny the Minor the word sabbaths is sometimes simply put without reference to such and such sabbaths when the seventh day is neither intended nor included Mr. Ives Pray assigne us that text where sabbaths is so understood Mr. Coppinger I shall cite Esay 1 13. where the text saith The new Moons and Sabbaths God could not away with Mr. Ives If you will answer my Argument you must shew me that the seventh-day sabbath is not intended in this text but I shall by another Argument make it appear that sabbath days is not onely intended in Col. 2.16 but in Esay 1 13 also which I thus do Wheresoever this word sabbaths is mentioned with new moons feasts and holy days there the seventh-day sabbath is intended But the word sabbaths is here so mentioned Therefore the seventh-day sabbath is here intended Shew me but one instance where the word sabbaths is joyned with new moons and feasts and holy days where the seventh-day sabbath is not intended and then I may have some reason to think the Apostle doth not intend the seventh-day sabbath in Col. 2.16 17. and if you do so I will give you the case Mr. Coppinger If this were true then the sabbath must always be joyned with new moons but I can shew you sabbath mentioned without new moons that exclude the seventh-day sabbath and if I do so then I have put in an exception against the universality of your Argument Mr. Ives If you can shew me sabbaths mentioned without new moons it is not an exception against the Argument for I have already shewn that the yearly sabbaths were mentioned without new moons Again their feasts were called sabbaths as the Jubilee and Feast of weeks therefore I must tye you to the enumeration in the text and Argument and do demand an instance where the sabbath is mentioned with new moons and feasts that is not understood of the seventh-day sabbath Mr. Coppinger There is in the text an Adjunct of distinction viz. Sabbaths which are shadows c. as if I should say Fetch me my books in such a room plainly distinguishing them from other books in other rooms and so these sabbaths are called a shadow to distinguish them from other sabbaths that were not shadows Now then Mr. Ives must shew us that the seventh-day sabbath is a shadow of the body of Christ and I will grant the case Mr. Ives If I prove the seventh-day sabbath a shadow of the Body of Christ Mr. Coppinger saith he will grant the case and he hath already granted that the sabbaths mentioned in this text Col. 2. are shadows of the Body of Christ it remains then that I prove this word Sabbaths to intend the seventh-day sabbath and then I have proved that the seventh-day sabbath is a shadow The Argument then that I have made already doth prove it because as I have said from the beginning of the Bible to the end of it where ever sabbaths are mentioned with new Moons and Feasts there the seventh-day sabbath is always intended and till Mr. Coppinger can shew us a text like this of Col. 2. where sabbaths is mentioned with new moons and the seventh-day sabbath not intended I have sufficiently proved that the seventh-day sabbath is here intended Mr. Coppinger I made an Epithet of the distinction in my former answer by shewing that the sabbaths in the text are called Sabbaths that are a shadow to distinguish them from sabbaths that were not shadows and that therefore it could not be meant of sabbath dayes And secondly I have instanced Isa 1.13 where the word Sabbath is mentioned with new Moons and it is not understood of the seventh day sabbath because the work which the text saith was done upon those sabbaths was contrary to the work of the seventh-day sabbaths Mr. Ives As for that which you call the Epithet of the distinction though I think it is scarce good sence yet I shall answer your meaning by shewing you that the Sabbaths in Col. 2. were not called shadows to Distinguish them from the seventh-day Sabbath as if that was no shadow because the seventh-day it self is called a signe Exod. 31.13 even as circumcision was called 〈◊〉 sign Rom. 4.11 Again it doth not follow because he saith Sabbaths that are a shadow that he excludes some Sabbaths that were not shadows no more then when he saith new Moons that are a shadow that he doth hereby intimate that some new Moons were not shadows to the Jews And as touching the text Isa 1.13 where you say Sabbaths are mentioned with new Moons which could not be understood of the sabbath dayes because say you there was such work to be

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

view Rom. 1.25 The Gentiles who had not the law of Moses broke the first Commandment in that they worshipp●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

bound either by the Law of Nature Moses or Christ to keep the seventh-day sabbath Ergo All beleeving Gentiles are not bound to keep the seventh-day Sabbath It was answered yesterday that beleeving Gentiles were bound by the Law of Moses to keep the seventh-day sabbath some Arguments were then urged to prove that beleeving Gentiles are not bound by Moses Law to keep the seventh-day sabbath the last of which Arguments did relate to the 20 of Exodus which I thus framed and do again urge it that it may be answered If that Law Exod. 20 which requireth the observation of the seventh-day sabbath be in force to the beleeving Gentiles then the punishment due to the trasgression of that Law by the Law-makers appointment is in force to the beleeving Gentiles also But the punishment due to the transgression of that Law Exod. 20. by the Law-makers appointment is not in force to the beleeving Gentiles Ergo That Law Exod. 20. that requireth the observation of the seventh-day sabbath is ●ot in force to beleeving Gentiles Dr. Chamberlain As to the Law of Nature Moses and Christ 〈◊〉 do not think there is so many Law-givers as 〈◊〉 have so many distinctions but I do own 〈◊〉 20 of Exodus for a binding Law because 〈◊〉 Saviour saith Mat. 5. I am not come to destroy 〈◊〉 Law c. Now then If not one jor or tittle 〈◊〉 the Law shall fail then not the sabbath and consequentially not the punishment annexed ●wor● the breach of it for without punishment 〈◊〉 Law is of no force for the strength of the 〈◊〉 being for the curbing of sinful Nature is 〈◊〉 no use unless there be a punishment and ●ithout it the Law would lose its force and ●●gor and the execution of this Law is in the ●nd of such Magistrates as are Administrators ●●der Christ Mr. Ives The Dr. should have directed his answer to my Argument by assigning a punishment appointed by the Law-maker to be inflicted upon beleeving Gentiles for not keeping the seventh-day sabbath but in stead thereof he confessth that the Law is of no force without a punishment well then by his own confession if there be no punishment to be inflicted upon the beleeving Gentiles then the Law that commands if any such there be hath lost its force and vigor and that the punishment is not in force I prove by this Argument If the punishment due to the breach of the seventh-day sabbath required Exod. 20. be in force by the Law-makers appointment to beleeving Gentiles then the Law-maker hath appointed some or other to inflict it but he hath appointed none to inflict it Ergo. Dr. Chamberlain I shall find out a better answerer then my self and that is the Apostle Paul Rom. 13. and 1 Pet. 2.13 1 Pet. 4.15 in which text an evil doer is the general word and all evil doing is punishable by the Magistrates these are Sermons preached by Paul and Peter Mr. Ives My Argument was If the punishment in the LAW be in force then God hath appointed some or other to inflict it and if he hath I desired the Doctor to assign who God had appointed to inflict that punishment upon beleeving Gentiles which was appointed in the Law for seventh-day sabbath breakers and in stead thereof he cites several texts which we well knew before none of which requireth the Magistrate to punish the beleeving Gentiles with death for not observing the seventh-day Sabbath For first here is no mention made of the Sabbath nor of the punishment what it should be Secondly If by the Magistrates punishing all evil must be meant all the evils against the first Table as well as the Second then the Magistrate may and must determine all Doctrinal truths and punish such as shall err from his determination which the Dr. will not allow Thirdly the Dr. hath at one blow given away the Cause which the good people of this land have contended for in blood for this many yeers * Which is that they might have liberty to worship God according to their Consciences and that the Magistrate may not be a judg in Spirituals to punish with death or imprisonment all that differ from him in matters of faith or worship And lastly It is a begging the Question to take it for granted that Sabbath-breaking I mean the seventh-day Sabbath-breaking is an evil before it be proved to be so Dr. Chamberlain I shall own and have printed that Magistrates are allowed of God to punish the duties of the first and second Table only with this caution that he is not to apply Legal punishments to Gospel sins nor Gospel punishments to Legal sins and this I have proved out of the evidences of Peter and Paul so that as the Magistrate is to punish all outward Idolatry Swearing and Blasphemy so also the Sabbath but not that which is of mans invention but the seventh-day Sabbath which the Lord sanctified and for which he calls himself Lord of sabbaths and Christ was both a keeper and preacher of this Sabbath Mat. 12. now then for a man to keep nine of the Commandments and say the seventh-day sabbath which makes up the tenth is of no force is against Christ Mr. Ives I have offered that if the Magistrate be to punish all Idolatry by Gods appointment and also the breach of the seventh-day sabbath then he must also judg what is Idolatry and what is Sabbath-breaking and if so the Dr. may not be long before he be convicted For Idolatry is not only worshipping false Gods but the true God in a salfe manner But secondly Idolatry was in the Law punishable with death and the sabbath-breaker was to be stoned to death Now if the Law of Moses be in force and the punishment thereof in force against those that keep not Saturday-sabbath and as you have said the Civil Magistrate is to inflict it then according to your opinion the Reason why we live is because of the wickedness of the Civil Magistrate for if the Civil Magistrate did but that which you call his duty we should all of us by your Opinion be stoned to death before to morrow morning that do not keep the Saturday-Sabbath Where then is our Christian Liberty for by the Law of Moses I must be put to death for not keeping the Jews Sabbath if this opinion be true though 〈◊〉 conscience I am perswaded that it is a weak and ●●ggerly Element unto which I ought not to be in ●●ndage and yet so indulgent are men to their opi●●ons that having once espoused them they will main●●in them maugre the liberty of all the conscientious ●●ople in the Land I and their own liberty too for 〈◊〉 the same Rule the Magistrate may put a man 〈◊〉 death that doth not keep the Jews Sabbath for 〈◊〉 the Magistrate ought to do if he should be of 〈◊〉 Doctors opinion and hold that the seventh-day ●abbath required in the Law ought to be kept and 〈◊〉 at the punishment annexed

the heart binds the beleeving Gentiles to observe it convinceth them of sin if they do not observe But the Law written in the heart doth not convince the beleeving Gentiles of sin for not observing the seventh-day Sabbath Ergo The Law written in the heart doth not bind the beleeving Gentiles to observe the seventh-day Sabbath Mr. Coppinger I say the Law written in the heart doth convince the beleeving Gentiles of sin in that they do not observe the seventh-day sabbath Mr. Ives If the Law written in the heart doth convince the Gentiles of sin for not observing the seventh-day Sabbath then it is manifest either in Gods word Right Reason or manifest experience that they have had such convictions But neither Gods word Right Reason 〈◊〉 manifest experience doth manifest that ever the Law written in the heart did convince th● Gentiles of sin for not observing the seventh-day Sabbath Ergo The Law written in the heart dot● not convince the Gentiles of sin for not observing the seventh-day Sabbath Mr. Coppinger I do deny the Minor and say that the Law that is written in the heart doth convince 〈◊〉 sin for not keeping the seventh-day Sabbath Mr. Ives Sir then you deny the Conclusion and not the Minor what ever you say therefore pray put in your exception against the enumeration in the Syllogism and shew us either from Scripture Record or Right Reason or Experience that any have been convinced of sin by the Law written in their heart for not keeping the seventh-day Sabbath Mr. Coppinger I shall then assign the Scripture Levit. 20.22 23. where it is written that God cast out the Nations for that they did not do all the things that be commanded Israel to do for thus it is written ver 22. Yee viz. Israel shall therefore keep all my statutes and all my judgments and do them ●hat the land whither I bring you to dwell therein ●ue you not out And yee shall not walk in the manners of the na●●ons which I cast out before you for they commit 〈◊〉 all these things and therefore I abhorred them From whence I infer First that the seventh-day Sabbath was included in these words ALL my ●●atutes and ALL my judgments and that ●●hese were injoyned to the Gentile Nations ●●prove by the 22 verse where it is said God ●●st out the Nations viz. the Gentiles because they did not do ALL those things which he commanded of the people of Israel among which their seventh-day Sabbath was one great thing that was commanded now then If the Gentiles were cast out because they did not observe ALL the Laws and ALL the Statutes and ALL the Judgments which God commanded Israel to observe among which the seventh-day Sabbath was one as appears by comparing the 19 ch and 30 ver where keeping the Sabbath is mentioned among the Statutes of Israel I say If the Gentile Nations were cast out for not observing all Israel's statutes and all their judgments it appears that the Law written in the heart did convince them that they had sinned in that they had not observed all those things and so consequently the Law written in the heart doth convince them of sin for not observing the seventh-day Sabbath Mr. Ives I answer First that you have all this while argued and not answered But secondly The text doth not say the Nations were cast out for that they did not keep all Israels Laws but for that they were guilty of all those unnatural lusts mentioned in th● former part of the Chapter which he commanddeth Israel to refrain and withal to keep all his statutes lest he cast out them as he had done those Nations But thirdly How doth it appear that these Nations were to keep ALL Israels statutes and all their judgments by the Law written in their heart for they might otherwise come under the guilt of the transgressions of the Law of Israel then by Natures conviction if that should be granted that cannot be proved viz. that the Nations were to keep all Israels laws Fourthly If you say that the Nations were convinced of sin by the light of Nature because they did not keep ALL the statutes that were given to Israel then it will follow that the light of Nature did convince them of sin because they were not observers of the Ceremonial Laws that were given to Israel for those are mentioned in the 19 Chapter of Leviticus among the Statutes of Israel as well as their Sabbaths and other things Mr. Coppinger I do deny that Consequence for it doth not follow that the Nations were bound by the light of Nature to keep all Israels Ceremonial Laws because they were by the Law writ in their heart to keep all their statutes and all their judgments Mr. Ives I say the Consequence followeth undenyable for if it be true as you say that the Nations were cast out because they did not keep all the statutes and all the judgments that were given to Israel and all these statutes and all these judgments were taught them by the Law that was writ in the heart then I say it follows that the Nations were to keep the Ceremonial law of Israel as well as their Mora l then which to imagine there is nothing more absurd Mr. Coppinger I say no more then the text for the text saith You shall keep ALL my statutes and ALL my judgments that the land spew you not out as it did those that wore before you Mr. Ives I say the land did loath her former inhabitants because they did not keep all the laws which the light of Nature had taught them to observe therefore God threatens Israel with the same judgments if in case they either contrary to the Law writ in the heart or contrary to the Law given by Moses should be found transgressours not that it followeth that the Nations were bound by the law written in the heart to keep all Israels laws judgments for then they were bound by the law written their heart to keep the Ceremonial Laws also as well as the seventh-day sabbath which is ridiculous to imagine Mr. Coppinger I say that the Ceremonial Law is no part o● that whole Law in the Texts that I have mentioned where all the Statutes and all the judgments are commanded to Israel for there i● not a word mentioned concerning it in the whole chapter Mr. Ives Neither is there a word of the seventh-day sabbath in any of that chapter Mr. Coppinger But you may remember that I told you that all the Laws mentioned in Lev. the 20.22 23 did include the Sabbath day required in 19 ch 30 ver where it is said You shall keep my Sabbaths and reverence my Sanctuaries so that if the Nations as I have said were cast out because they did not keep all Israels Statutes and all their judgments then they were cast out because they did not keep the 7th-day sabbath Mr. Ives I answer as before that the Text doth not say that