to it ought to be inflictâ— I say by the same Rule a Magistrate may 〈◊〉 a man to death that is not perswaded to 〈◊〉 this seventh-day Sabbath another Maâ—state otherwise minded may put men of the Doctors â—â—inion to death because they do not keep the first day â—abbath which he holds himself in conscience bound 〈◊〉 see as strictly kept as the other doth his Saturday Sabbath Dr. Cham. I am not a Judge of Magistrates but do submit unto them secondly let none be afraid of this text for he that is in Christ is above the Law and it was not made for him for he that is in Christ cannot sin Neither do I say that the Magistrates have power to punish spiritual sins with legal punishments but spiritual sins with spiritual punishments and this they may very well do if they have but good Ministers to instruct them Mr. Ives If the Magistrate must punish all evil according to your sence of that text then he must punish spiritual as well as corporeal Idolatry when the Offendor shall be convicted of it and he must punish it according to his Judgement and Conscience so that if it be the Magistrates Duty to take away the lives of their Subjects for not observing the seventh-day Sabbath it follows roundly that the reason why we live is because of the wickedness of the civil Magistrate a wickedness if the Doctors opinion be true for which both Magistrates and People should die without mercy if once a Magistrate should be set up that is of the Doctors perswasion But the main stress of my Argument lyeth in this That God never appointed the Gentile-Magistrates to execute the punishment which he in the Law did command should be inflicted upon those that broke the seventh-day sabbath required in Exod. 20. and to this the Doctor hath given no answer save that the Magistrate is to punish all evil c. but he hath not shewn us that seventh-day sabbath-breaking is an evil nor that the Magistrate is to punish it according to Moses Law if it were an evil which are the two main things that have been objected to which he hath given no kinde of Answer though they have been urged to him once and again But instead of answering tells us that none should be afraid of the text I suppose he means the texts in the Law that threaten the breach of the seventh-day Sabbath with death his reason is because he that is in Christ is above the Law and 〈◊〉 was not made for him for he that is in Christ cannot sin c. If this be true that those that are in Christ are above the Law and that the Law was not made for them I wonder why the Doctor should keep such a stir to engage believers to observe the Law and the seventh-day Sabbath which he calls a part of the Law And if they that are in Christ as he saith cannot sin then it follows that either none are in Christ but those that keep the Jewish Sabbath or if they may be in Christ that do not keep it then it is no Sin not to observe it since if the Dr. saith true they that are in Christ cannot sin so that one absurd opinion is the cause of many for is it not absurd to say that those that are in Christ cannot sin and afterwards charge believers in Christ with 〈◊〉 for not observing the seventh-day Sabbath Dr. Cham. Mr. Ives hath been calling upon me to assigne who God hath appointed to execute the punishment which by Moses Law was due to the seventh-day sabbath-breakers I further answer That if the Magistrate must punish the breach of all Law then of the seventh-day Sabbath anâ— whereas Mr. Ives saith that then the Magistrate must judge what is Idolatry and Sabbath breaking if he must punish all transgression relating to these Laws I answer that it is no great matter to be 〈◊〉 judge since the Apostle saith 1 Cor. 6 4 Set them to judge that are least esteemed in the Church now if the weakest are to be chosen for Judges such Magistrates will not suffer their eyes to be blinded with gifts and he will inflict punishment upon false witnesses especially when such Magistrates are assisted with Gods Ministers To some of the forementioned passages answer hath been made in that Mr. Ives hath told the Dr. that his urging the text that saith the Magistrate is to punish all evil is impertinent till he hath proved the seventh-day sabbath breaking an evil and if that could be done yet this text doth not prove that the Magistrate is bound to punish it by stoning the offender to death which Dr. Chamberlain saith is a punishment yet in force to the beleeving Gentiles And whereas Mr. Ives desired the Dr. to assign who should judge he most impertinently cites 1 Cor. 6.4 and tells us that the weakest in the Church should be chosen Judges Well then if the weakest should be chosen Judges c. I demand Whether they should be chosen out of that Church whereof Dr. Chamberlain is a member or out of a Church that is not of his minde about the seventh-seventh-day sabbath If out the Church that are of his minde and whereof he is a member then we are all to be stoned to death without mercy or to keep his seventh-seventh-day sabbath though it be never so much against our Consciences but it shall ever be a part of my Letany From such Magistrates and Ministers of Justice Good Lord deliver us But if they should be chosen out of a Church that is not of the Doctors mind about the seventh-seventh-day Sabbath then it cannot reasonably be imagined that such Magistrates would put that Law in execution that saith the seventh-day Sabbath-breaker shall be stoâ—ed to death while the Magistrate himself doth tolerate the breach of it And lastly whosoever doth but read 1 Cor. 6. 4. and compares it but with the occasion for which the Doctor cites it which is to shew whom God hath appointed to execute the punishment the Law of Moses hath assigned for Sabbath-breakers they will see that the Doctor hath manifested so much weakness that if weakness were a fit qualification for a Judge as he saith it is he hath bespoke himself worthy of a Judges place before all the Poople for if the weakest are to be chose Judges I know not where we should meet with a fitter man then the Doctor who hath so unfitly apply'd the Apostles words to the case in hand Here the Doctor leaves off and Mr. Tillam undertakes to answer to Mr. Ives his insuing Arguments Mr. Ives I am now to proceed to another Argumnâ—â— to prove that believing Gentiles are not bound to keep the seventh day Sabbath VVhich I thus do If believing Gentiles are bound to keep thâ— seventh-day sabbath then they are bound by that text Jam. 2. where you say the whole Law is required to be kept But the believing Gentiles are not bound to keep the seventh-day sabbath
great degree they have been convinced of all Moral duties but to this of the seventh-day Nature never did Proselyte any of her children Mr. Tillam making no further reply and refusing to assign an instance either in Scripture or any other credible story where Nature did ever convince the Gentiles of sin for not keeping the seventh-day Sabbath Mr. Ives therefore by the request of the Company was desired to urge another Argument Mr. Ives I proceed to the Law of Christ and from thence shall prove that beleeving Gentiles are not bound to observe the seventh-day sabbath which I thus do That Law which is inforced by the appointment of Christ unto beleeving Gentiles some or other at some time or other have either been commended for the keeping or blamed for the breaking of it But none have at any time by Christs appointment been blamed for breaking or commended for keeping the seventh-day sabbath Ergo the 7th-day sabbath is not in force to the believing Gentiles by Christs appointment Mr. Tillam Anointing with oyl is a Command in force since the Resurrection and yet none are commended for observing or blamed for not observing of it Mr. Ives I answer That anointing with Oyl is not my present work to manage otherwise it were likely I might say somewhat to it Here one that stood at M. Ives his elbow whispered him and bid him tell Mr. Tillam That Christ commended the woman in the Gospel for anointing Him with Oyl which Mr. Ives had no sooner said but Mr. Tillam made this answer that the anointing required in James his Epistle was to be done by the Elders of the Church and therefore the instance did not reach the Case hereupon Mr. Ives ingenuously confessed that it was not to the Case onely he told Mr. Tillam and the Audience that he had uttered it before he was aware it being suddenly suggested to him by one that stood by however it is observable that the instance of anointing with oyl is not a sufficient instance to abate the strength of the Syllogism for the intent of the Syllogism is to shew that the seventh-day Sabbath is no moral Precept as appears by the last Argument that was brought to prove that the seventh-day Sabbath was not commanded by the light of Nature and the instance is in an institution that is not Moral So that the intent of the Argument was that there was no MORAL Duty required by Christ but some were found blameable for not observing or commended for observing of it otherwise doubtless both under Law and Gospel it 's like one may finde some particular institutions that we read of which we shall hear of no complaint for not observing because they were not Duties universally to be observed by all men at all times as Moral Precepts are as for example The business of anointing with oyl is the Duty of none but the Elders but the seventh-day-sabbath-keeping is if Mr. Tillam say true Moral and to be kept by all and further the Duty of anointing with oyl as it was to be done by some persons so also but at some times viz. when any one of the Church was sick but the Sabbath was to be kept every seventh day and that not onely by the Church but all the world if Mr. Tillam say true so that the instance is far and wide from the case in hand for the intent of the Argument is That if Christ had inforced the seventh day upon believers as a Moral Law to be constantly observed some would either have been blamed for breaking or commended for keeping of i◠and this is true of all Moral Laws being universally to be observed by all and there is not any one Moral Law but some in the new Testament are under blame for not observing it or else praised for observing it but not one word is mentioned of this kinde touching the 7th-7th-day sabbath since the death of Christ which makes me conclude it died with Him Mr. Ives I come now to another Argument which take as followeth If believing Gentiles by an Apostolical toleration may esteem one day above another or every day as they are perswaded in their own minds then they are not required by Christ to keep the seventh-seventh-day Sabbath But believing Gentiles by an Apostolical toleration may esteem one day above another or every day as they are perswaded in their own minds Ergo believing Gentiles are not required by Christ to keep the seventh-day sabbath Mr. Tillam I do affirm that the 7th day is not included nor intended in that text Rom. 14. and for this see Exod. 16.4 where the word every day is there intended of every common day not the Sabbath But if in the text Rom. 14. it be understood of every day without exception then you may not contend for the first day of the week Mr. Ives Mr. Tillam excepts against the universality of the word every day which seems to me very strange for when he cited that text Mar. 2.27 where it is said The sabbath was made for man he would there have the word Man understood of every man though the word every man was not in the text But now I cite a text that hath this word every day in it and he tells us that this universal term must be restrained and not be understood of every day though every day be the words of the text the Reason he gives why every day must be restrained is because it was restrained in Exod. 16.4 where God saith that the people shall gather a certain portion of the Manna every day c. To this I answer First that it doth not follow that because a general word is restrained in Exod. 16. that therefore it should be restrained in Rom. 14. But secondly God himself restrains every day in the 16 of Exodus to the six days in which they were to gather Manna and expresly commands the resting upon the seventh-day but in the 14 of the Rom. neither God nor the Apostle puts any restriction upon the word every day so that though we must restrain general words when God restrains them there is no reason that we should restrain them when God doth not But then saith Mr. Tillam If you do not restrain this word every day then you do overthrow the keeping of any day To which I answer that we might very easily deliver our selves out of the hands of this absurdity if that were the business in Question As for instance we have been shewing that we are not obliged by Moses Law to keep the seventh-day sabbath nor no other Judaical days and that now Christ hath taken away these observations and hath made all days alike in that one day hath 〈◊〉 more sanctity or holiness then another by reason of any Mosaical institution by which formerly it was sanctified and so by consequence have shewed that neither Moses Law nor Christs Law commands a seventh-day sabbath upon that account which indeed is the scope of the Apostle in
15. compared with Act. 21. Now if the Holy Ghost had said in the case of days You may keep every day alike except the seventh day sabbath then there had been somewhat in your instance otherwise the instance confirms the Argument Mr. Coppinger Here the Apostle doth refer the Observation of days to their own mind and so he doth the eating of all things therefore Mr. Ives hath done my work for me by assigning Acts 15. where blood and things strangled and things offered to Idols are excepted If then I shew that the seventh-day sabbath is as expresly and particularly excepted I have answered his Argument by his own confession and that it is excepted you may see in Jam. 2. and Mat. 5.17 18. Mr. Ives That which you promised was That you would shew as particular an exception of the seventh-day sabbath out of every day as I had shewn you against eating all things and instead thereof you assigne me two general texts where the whole Law and every jot and tittle of the Law is required to be kept and observed both which texts have been denyed to include the seventh-day sabbath to be in force because offering of sacrifices is required in the fifth of Matthew as well as other things where Christ bids those to whom he preached to go and be reconciled to their brother and then come and offer their gift which Law is not binding to the believers in these days But is it not strange that a man in his right wits should tell us That he would assigne a text where the sabbath was excepted out of this word every day in as express terms as blood and things strangled are excepted out of every thing and instead of a particular exception he produceth two general texts that have not the least word of a Sabbath in them but doth not this leave the Argument unanswered for by the same rule he can say That the seventh-day sabbath is not intended in this text when the Apostle saith We may observe every day alike I say by the same rule and with much more strength of reason it may be denyed that the sabbath is included in those general terms All the Law and the whole Law but sure I am that it was never heard of that such general texts were ever called express and particular exceptions against a general term in a Syllogism by any that ever understood the difference between a particular and a general term Mr. Coppinger The texts I named tell us that the whole Law is to be observed and every tittle of it till it be fulfilled and the seventh-day sabbath was included therefore if any man teach otherwise he teacheth contrary to sound Doctrine And as touching bringing gifts to the Altar and offering sacrifices mentioned in that Text Matt 5. these things Christ hath fulfilled and nailed to his Cross * And lyet when Mr Ives did dispute the next time with Mr. Coppinger he said That Altar was not understood for a literal Altar But said The Altar and the Gift in Mat. 5. was both to be understood Allegorically and yet here he doth confess that the text speaks of such an Altar and such a Gift that were types of Christ and that ended at his death Compare therefore this saying with his Argument upon the fifth of Matthew in the next ensuing Dispute if not they shall remain as long as Heaven and Earth remain and so must the seventh-day sabbath unless Mr. Ives can shew us that it is fulfulled by Christ and that because it hath Heaven and Earth for its reason Mr. Ives All this while there is no particular exception made against my former Argument from the fourteenth of the Romans as you promised me but instead thereof you repeat the text Mat. 5. whence you infer That Heaven and Earth shall pass before the law shall pass till it be fulfilled of which law the sabbath say you must needs be a part What if that were granted doth that prove that all the law mentioned in Mat. 5. is in force have not you confessed that offerings mentioned in the same chapter were fulfilled and abolished by Christ which very Confession of yours hath made the text uncapable to do you that service for which you cited it For how can any man safely conclude any particular proposition to be binding from a general text when he himself shall say Some things intended in that general text cannot be concluded from it as binding so that the Argument yet remains unanswered viz. That believers have no tie upon them by vertue of Moses law to observe one day above another and therefore they are not tied by Moses law to keep the seventh-day sabbath And though we have this freedom by Christ from the Mosaical institutions it doth not therefore follow as some fondly do imagine that therefore we are not to set apart a time under the Gospel to worship and serve God Somewhat hath been spoken to this in the former Dispute with Mr. Tillam and more shall be spoken in the insuing Appendix But we proceed to the next Argument Mr. Ives Because Mr. Coppinger confessed that if the seventh-day sabbath was fulfilled by Christ 〈◊〉 the Altar and Gifts mentioned in Mat. 5. that then we were not to observe it otherwise it was to continue I shall therefore shew that the seventh-day sabbath is fulfilled by Christ thus If the seventh-day sabbath be a weak and beggerly Rudiment then Christ hath fulfilled it But the seventh-day sabbath is a weak and beggerly Rudiment Ergo Christ hath fulfilled it Mr. Coppinger I deny the Minor The seventh day is not a weak and beggerly Rudiment Mr. Ives If all the times commanded in the Law of Moses are weak and beggerly Rudiments then the seventh-day sabbath is a weak and beggerly Rudiment But all the times comanded in the Law of Moses are weak and beggerly Rudiments Ergo the seventh-day sabbath is a weak and beggerly Rudiment Mr. Coppinger I deny the Minor all the times commanded to be observed in the law are not weak and beggerly Rudiments Mr. Ives If there was no time commanded to be observed in the Law but dayes months times and years and all these were weak and beggerly Rudiments then all the times commanded in the law were weak and beggerly Rudiments But there was no time commanded to be observed in the law but days months times and years and all these were weak and beggerly Rudiments Ergo all the times commanded in the law were weak and beggerly Rudiments Mr. Coppinger I deny the Minor and put you to prove that the days months times and yeers that were commanded to be observed in the Law were weak and beggerly Rudiments Mr. Ives This I shall do from Gal. 4.9 10 11. the words are these How turn ye again to those weak and beggerly Rudiments whereunto ye desire again to be in bondage Ye observe days and months and times and yeers I am afraid of you lest I have
done which was contrary to the work of a sabbath day I answer that nothing is mentioned which 〈◊〉 lawfully done on those sabbaths that was contrary to the work of the seventh day Mr. Coppinger I shall shew you that these sabbaths in Isa 1.13 could not be the sabbath days as first they are said Isa 1. to tread in Gods Courts in the Temple which they did not do on the sabbath dayes for then they met in the Synagogue Secondly here is all the Sacrifices and burnt-offerings which they could not offer upon the sabbath dayes Mr. Ives First it doth not follow that all those religious duties mentioned with the sabbaths Isa 1. were to be performed upon the sabbath dayes any more then the celebrations of their new Moons were to be celebrated upon the sabbath dayes and therefore if the duties there mentioned could not be performed upon the sabbath dayes that doth not prove the sabbaths mentioned with new Moons in that text doth not intend the Sabbath day Secondly you say they trod the Courts of God this you call a work which they could not do upon the sabbath dayes because you say they met in the Synagogue upon sabbath dayes I answer That David magnifies the COVRTS of Gods house while as yet there was no temple which shews that other places were called the Courts of Gods house as well as the temple Thirdly they might tread Gods Courts in the Temple upon the Sabbath dayes and therefore you confessed that the priests in the Temple might offer the Sacrifice upon the sabbath-day and be blameless which Christ supposes to be their constant custome but I believe never any seventh-day sabbath-keeper but Mr. Coppinger ever taught that it was a work that could not be done on the Sabbath day for People to tread in the Courts of Gods Temple Again you say here was ALL their Burnt-offerings and ALL their Sacrifices which you say could not be upon the seventh day sabbath offered and therefore Isaiah could not mean the seventh-day sabbath I answer That the text doth not say all their Sacrifices but the multitude of their Sacrifices and therefore you grosly abuse the text Just as if I should say Here is a multitude of People here assembled doth it reasonably follow from such a speech that ALL the People in England are here assembled Mr. Coppinger The text speaks of their SOLEMN Assemblies which was not wont to be upon their sabbath dayes Mr. Ives It doth not follow that because they were solemn Assemblies that they were such Assemblies that could not be upon the sabbath days for Mr. Coppinger meets upon the seventh-seventh-day sabbath and will they say when they are together that it is not a solemn Assembly But if the Sabbaths mentioned Isa 1.13 could not be the Sabbath dayes because they had solemn Assemblies upon it then the seventh-seventh-day Sabbath that Mr. Coppinger and those of his mind assembles on is not the true Sabbath day because they have a solemn Assembly upon it But I have shewed that the mentioning of these duties with the Sabbaths doth not prove they were all to be performed upon the Sabbath there mentioned but however that is most untrue to say that the sabbath mentioned Isa 1.13 is not the Sabbath day because those services there mentioned could not be done upon the sabbath days and that those religious duties there mentioned were contrary to the works of the Sabbath day then which nothing is more false Mr. Coppinger I have shewn you a text where sabbaths is mentioned with new Moons that is not understood of the seventh-day sabbath Mr. Ives I shall leave this Argument to the judgement of the Audience and your own conscience I have shewn that sabbaths were shadows of Christ and therefore not binding in these days to the believing Gentiles I have also given two reasons why the sabbath mentioned Col. 2.16 is to be understood of the seventh-day sabbath The one was because the word Sabbath is always understood for the seventh-day sabbath when it is mentioned without reference to their festival sabbaths And lastly I have more chiefly insisted and do still insist upon this reason viz. That the seventh-day sabbath is intended by the Apostle in Col. 2.16 because sabbath is there mentioned with new Moons and Feasts c. and throughout the whole Bible where-ever sabbaths is mentioned with new Moons and Feasts there the sabbath dayes are always intended and therefore I do again call upon my Respondent either to say that he cannot answer the Argument or else to shew me a text where sabbaths are mentioned with new Moons and the seventh-day sabbath not intended because no Scripture is of a private interpretation Mr. Coppinger I have shewed you Isa 1.13 where Sabbath is mentioned and the seventh-day sabbath not intended Mr. Ives I have shewed you that the reasons why you so conceive have no weight that the seventh-day sabbath is intended by the prophet Isaiah in the sabbath mentioned with new Moons Isa 1.13 and therefore unless you will assign any other instances to take off the force of my Argument I shall because the time and my strength is very much spent end the Disputation I come now to give an account of the fourth and last Disputation which was on the 22 of Feb. 1658. at the place aforesaid at which Dispute Mr. Coppinger was Opponent and Mr. Ives Respondent at which time and place the people being assembled Mr. Coppinger propounds the Question to be disputed on which take as followeth Mr. Coppinger THe Question to be disputed this day is Whether believing Gentiles are not bound to keep the seventh-day sabbath Mr. Ives The question was laid down in general terms and you have repeated it in indefinite terms not but that I could oppose it in those terms but because we have agreed upon terms let us not now alter them Mr. Coppinger When I say Believing Gentiles are bound to keep the seventh-day sabbath my meaning is all believing Gentiles Moderator Sir then I pray put in those words and proceed Mr. Coppinger I say then All believing Gentiles are bound to keep the seventh day sabbath Mr. Ives All believing Gentiles are not bound to keep the seventh day sabbath and pray prove they are Mr. Coppinger The first Argument I shall urge is this If all believing Gentiles are bound to keep the royal Law in the second of James then all believing Gentiles are bound to keep the seventh day sabbath But all believing Gentiles are bound to keep the royal Law in the second of James Ergo all believing Gentiles are bound to keep the seventh day sabbath Mr. Ives I deny the consequence of the major Proposition for though all believers are bound to keep the royal Law mentioned in James the second yet they are not bound to keep the seventh day sabbath Mr. Coppinger If all believing Gentiles are bound to keep the royal Law in the second of James and that Law doth contain the seventh day
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-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
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
weak and beggerly Rudiments then it plainly appears that their seventh day sabbaths are weak and beggerly This reason remains good till some body shall shew me that the seventh day sabbath was not included in these words days moneths times and years My last Râ—ason why Christ never commánded the gentiles to â—â—serve the seventh day sabbath is because the Apostle gives a toleration to the Christians to keep every day as they are perswaded in their own minds either to esteem one day above another or every day alike Rom. 14.5 which liberty he could not have given them if Christ had confirmed the Law of Moses to the beleeving Gentiles But this Argument did meet with two Objections the one was that this could not be understood of every day according to the letter of the Text because the Apostle gives a toleration to eat all things and yet the Holy Ghost Act. 15. forbiddeth the eating of blood and things strangled c. In like manner say they must we restrain the words every day to be understood of every day but the sabbath To which I answer that the Holy Ghost hath put a restriction upon the word every thing but neither Christ the Holy Ghost nor the Apostle hath put a restriction upon this word every day therefore no mortal man ought to take that liberty to restrain the words of a Text when the Holy Spirit doth not restrain them The second thing Objected against this Argument from Rom. 14. is this viz. That if we are at liberty and under no restraint but may keep every day alike then there is no reason to observe any day The answer to this Objection maketh way for the last thing intended which is to shew that though Christ hath set us at liberty from those Mosaical Institutions for the observation of days and hath made all days alike in respect of any Mosaical sanctity yet it doth not therefore follow that we may spend every day to the service of the flesh and chuse whether we will set apart any time to the service of God as I have already hinted page 90. For first God hath freed us from that place of worship by the death of Christ unto which both Jews and Proselytes were enjoyned to come up to worship which was in the Temple at Jerusalem and now Christ hath made every place alike in that one place hath no more Legal or Mosaical sanctâ—ty then another doth it therefore follow that Christians may abuse this liberty and chuse whether they will meet to worship God in any place or no No more doth it follow that because Christ hath made all days alike in respect of any Mosaical sanctity that therefore we may chuse whether we will keep any day at all Again secondly Christ hath set us free from those Mosaical Laws which God made for the maintenance of the Levitical Priesthood and Legal Ministry and hath not injoyned us how much or how little the Ministers of the Gospel should be allowed doth it therefore follow that we may chuse whether we will allow them any thing or nothing In like manner it doth not follow because Christ hath taken away the Mosaical institution for the observation of days that therefore we may chuse whether we will observe any day or any time for the worship and service of God But to this it is objected That though Christ hath taken away that kind of maintenance yet he hath ordained that they which preach the Gospel should live of the Gospel 1 Cor. 9.1 I answer in like manner that though he hath taken away those Mosaical observations of days and times yet we are under a command to observe A time to worship as well as A maintenance for Ministers my Reasons are first because the light of Nature hath taught all people to set apart some time to worship and serve their God for if the light of Nature doth injoyn men to worship it doth also injoyn them to observe some time in which they ought to worship After this manner the Apostle argueth in the forecited Scripture for the maintenance of the Gospel-Ministery shewing that the light of Nature teacheth That they which plant a vineyard ought to eat of the fruit thereof and that they which plow should plow in hope to be paâ—takers of their hope the like reason if not much greater he urgeth why they that sow spiritual things should partake of temporal things so that though God hath freed us from that maintenance of Ministers and that place of worship that was commanded in the Law yet there remains a moral obligation upon us to observe some place to worship God in and also to provide a competent maintenance for those that administer spiritual things unto us In like manner there remains a Moral obligation upon us to observe A time to worship God though we are freed from all those days and times that the Law of Moses commanded his Disciples to observe But 2. This doth not only appear from the light of Nature but from the Scriptures also which command That we should not forsake the assembling of our selves together as the manner of some is Heb. 10.25 Now if we must frequent the Assemblies of Gods people then we must observe A time to worship or else we cannot observe the duty that is here injoyned for if we may chuse whether we will observe any time of worship as the Objection vainly supposeth then we cannot perform this duty of frequenting the Assemblies of the Saints which appears was a duty not only commanded but practised in the New Testament Jam. 2.2 Act. 11.26 1 Cor. 11.20 1 Cor. 14.23 in all which Texts we are informed of the whole Churches meeting together in one place according as they were required which they could not have done had they not agreed upon the place where and a time when to meet together so that if Christians must meet together to worship God they must also observe a time in order thereunto And as I have shewn that A time and place ought to be observed for Gods worship I shall in the last place shew that the first day of the week ought rather to be observed then any other day and that because the Churches of Christ have injoyned us to observe that time for publick worship therfore that time ought rather to be observed then another for we are bound to hear the Church of Christ in all things that she commands us to observe provided that the Church doth command nothing contrary to the commands of Christ now that the Church doth not command any thing contrary the commands of Christ in commanding us to observe the first day of the week appears because Christ hath not left us any one day or time in charge rather then another no more then he hath left any place of worship in charge rather then another and therefore the Church doth do nothing derogatory to the mind of Christ in appointing a time of worship no more
then she doth in appointing a place of worship and that Christ hath not left us a command to observe one day rather then another appears by that forecited text Rom. 14. therefore in all cases Christ hath given power to his Church to make laws as appears in that he hath given them power to appoint the place where the Church should assemble would it not then be sinful for any small inconsiderable number of the Church to appoint another place to meet in contrary to that which the whole church to which they are related have agreed to and chosen to meet in Even so in like manner will the Lord judge those men guilty of Schism that shall rent from the Churches to which they are related for no other cause but that they may keep a day in opposition to that day appointed by the Church for the exercise of Religion Now unless these men can prove by express text that Christ hath given us a command to observe the seventh day sabbath how will they escape the sentence of refusing to hear the Church and that other sentence of making divisions contrary to the Doctrine which they have received For in this case I shall appeal to the Consciences of all those men that keep the seventh day sabbath whether or no if they should agree upon a certain place to worship god in yet if after this agreement some few of the Church should at the same time in which their Church is assembled refuse to come to them and meet in another place where they list themselves would they not judge those men guilty of schism and disorder now by what Law can they do it since Christ hath appointâ—d no particular place of meeting but by the forementioned law that the Church ought to be heard in all lawful thing and therefore no private persons ought to contend against the Commands of the Church when she commands nothing contrary to sound Doctrine Now then since a time to worship is to be observed we remain bound in conscience to observe that day which the Church of Christ commands us to observe which is the first day of the week till any body can shew us where Christ hath commanded another day How then will those men excuse themselves from rending and tearing the body of Christ asunder tht rent from the Churches whereunto they were formerly related for no other reason but for that the Church observeth the first day of the week and refuseth to observe the Mosaical or Jewish seventh day sabbath Let me therefore from what hath been said beseeoh all that love the Lord Jesus Christ in sincerity to tender the peace of the Church and prefer the peace and prosperity thereof above their chief joy and rather let their tongue cleave to the roof of their mouth and their right hand forget its cunning rather then let their hearts forget the peace and prosperity of the Church whom Christ hath purchased with his own bloud and let not these Disputations about a sabbath day eat out of our memories the great sabbath of the Lord that is approaching in which every one that keeps Faith and a good Conscience shall rest with Christ from all their Labourings and Sufferings in this World as GOD did from his Labour when he made the World Oh then let us all labour and strive to enter into that rest into which Christ is entred and let us take heed that while we are labouring to enter into that seventh day rest with the unbeleeving Jews that together with them we fall not into the same example of unbeleef in denying Jesus Christ to be our only Lord and Saviour into which unbeleef and disobedience many have stumbled and fallen in these days who while they have been labouring to intangle others with the 〈◊〉 wish yoke of bondage have fallen from the Grace of the â—ospel of Jesus Christ Thus having with all sincerity and plainness as in the sight of God answered those Reasons that are alleadged for the seventh day sabbath and urged those Reasons why I am perswaded beleevers are not to observe it together with my Reasons why I beleeve we ought to observe the first day of the week I shall leave the whole to the blessing of Almighty God desiring that what is here offered according to the mind of God that God may have the glory and whatever hath fallen from my tongue in disputing or my pen in writing this controversie that savors of the flesh or humane frailty I hope the Father of mercies will pardon it and so I hope will every Christian Reader into whose hands this shall fall which is all that is desired from him who is Thy Friend in the Truth JER IVES FINIS ERRATA Reader SOme few Faults have escaped which thou art desired to Correct with thy Pen. IN the Epistle page 8 line 21. for aeman read a man Epist pag. 11. l. 16. for wrandrings r. wandrings Epist p. 12. l. 10. for hold r. holding In pag. 27. l. 8. for Jer. 35 36. r. ver 35 36. in p. 28. l. 22. for two causes r. two clauses p. 63. l. 24. for poople r. people p. 78. line 12 for seventh-sabbath r. seventh-day sabbath p. 81. for Commadments r. Commandments p. 90. l. 6. for no other r. any other p. 136. l. 1. for 156. r. 133.