Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	aaron_n	abolish_v	order_n	48	3	5.8601	4	false

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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

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 tha● 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 D●spute I promised that which is now by the Providence of GOD performed viz. an ac●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 ●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 ou● 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

seem strange I pray consider Acts 21.23 24 25. where it is observable that a holy Convocation of Apostles and Elders being met at Jerusalem did injoyn Paul to observe somethings which at no hand they would have the Gentiles to observe but gave them a solemn charge to the contrary for in the 23 and 24 verses the Assembly of Apostles and Elders do enjoyn Paul saying DOE this that WE say to thee we have four men which have a vow upon them them take and purifie thy self with them and be at charges with them that they may shave their heads and ALL may know that those things whereof they were informed concerning thee are nothing but that thou thy self walkest orderly and keepest the Law But as touching the GENTILES which beleeve we have written and concluded that THEY observe NO SUCH thing c. Here we see a holy convocation of Apostles and Elders guided by the Spirit of truth do require that of Paul being a Jew that they expresly command the Gentile beleevers not to observe Would it not be ridiculous then for a man to say that I must either observe all the Apostles injunctions to the Jews or else that I must reject all the injunctions of the Apostles even those that concern the Gentiles for after this rate Mr. Tillam reasons viz. that I must either observe all James his Epistle or none at all because saith he there is no difference between Jew and Greek Now then by this place in the 21 of the Acts you see there was some difference by order from the Apostles in point of observation but no difference in point of justification which is the scope of the Apostle in that text cited by Mr. Tillam Rom. 10.11 12. There is no difference between Jew and Greek for the same Lord over all is RICH unto all that call upon him so that the Argument remains unanswered for all that Mr. Tillam hath said because the Scripture saith plainly that the uncircumcised Gentiles were not bound to keep the whole Law therefore from those words the WHOLE LAVV the seventh-day sabbath cannot reasonably be inferred Neither let any one think to relieve himself by the help of this distinction viz. that though beleevers are not to keep the whole Law as it contains Morals and Ceremonials yet they are bound to observe the whole Law as it contains morals only for first the Law of Moses makes no such distinctions as a whole and a whole Law neither doth the Scriptures of the New Testament make any such distinction for when it speaks of the VVHOLE Law with reference to the Law of Moses it always includes both Moral Ceremonial and Judicial Laws which are all but several parts of the Israelites VVHOLE Law But secondly Suppose we should allow the distressed the help of this distinction viz. that sometime Moses Law is called the WHOLE LAW with reference to the moral part of it only as suppose it so in this 2 of James now under debate doth it therefore follow that the seventh-day sabbath is part of the moral Law is not the imagination of such a conceipt as this a stranger to the heart of an ingenious disputant who abhors to beg that Question he cannot prove● for could that be but proved which is so often taken for granted viz. that the keeping of the seventh-day Sabbath is a moral Duty then the Controversi●● were at an end for doubtless all believers are bound to keep the whole Moral Law Mr. Tillam Whereas you say somewhat was injoyned upon the Jews that was not upon the Gentiles I question if this was not the Apostles weakness for they were subject to like passion For at another time a less matter then this mentioned by you Act 21. was counted hypocrisie Secondly James is speaking of the Royal Law but this example of yours relates to the Law of Ceremonies Thirdly if this Epistle of James were written to believing Jews then there is one Law for the believing Jews and another for the believing Gentiles and if so believing Jews are bound to keep the seventh-day Sabbath and believing Gentiles are not and how can this be without confusion Mr. Ives I answer to the last first that then your book is full of Confusion for in your book you allowed both dayes to be observed to wit the seventh day and the first day And secondly the Scripture is full of confusion if you say true for the Scripture tells us of the Jews observation of the seventh day and the Gentiles of the first day But secondly it followeth not that the believing Jews are bound by my confession to keep the seventh-day sabbath seeing that your term whole Law mentioned in James 2. doth not prove the Sabbath to be there intended any more then it proves circumcision or any other Jewish ceremony Thirdly when I cite a text to shew that the Apostles being guided by Gods holy Spirit did order Paul being a Jew to observe some things which they strictly commanded the Gentiles not to observe Mr. Tillam answers That this was the Apostles weakness by which it appears that rather then Mr. Tillam will be accounted weak he will brand the Apostle Paul and the whole Council of Apostles and Elders assembled at Jerusalem with the Holy Ghost with weakness but it is more likely that Mr. Tillam should be weak then Paul and all that Assembly among whom the Holy Ghost was present in so solemn a Judgment And whereas Mr. Tillam tells us that Peter played the hypocrite Gal. 2.13 in that he compelled the Gentiles to live as do the Jews I answer that this is nothing to our purpose First because the text cited by me Act. 21. onely speaks of Jews that were advised to live as Jews and of Gentiles that were forbidden so to live vers 25. but the text in Gal. 2. speakes of Gentiles that Peter did compel to live as do the Jews which is clearly another thing Now then if this text cited by Mr. Tillam Gal. 2. in which it is said Peter was to blame for compelling the Gentiles to live as do the Jews I say if this text serves any thing to the present controversie it is to shew that Mr. Tillam playes the hypocrite in that he being as he calls himself a Minister of the Gentiles doth command the Gentiles to live as do the Jews in keeping the Saturday for a Sabbath And lastly the second of the Galatians blames Peter sharply for compelling the Gentiles to live as do the Jews but there is none but Mr. Tillam that 〈◊〉 ever heard of that ever presumed to blame not only Paul in what he did Act. 21. but also the whole Assembly of Apostles in which the holy GHOST was present a piece of such great presumption that scarce can be parallel'd in any story And whereas he saith the instance Acts 21. is of the Ceremonial Law and not of the Royal Law I answer that all GOD's Laws are Royal but secondly though the instance in

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

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 Om●● 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