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-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-seventh-day sabbath which was two thousand yeers and upwards and in all this long tract of time not one word of the 7th-7th-day sabbath-keeping or breaking Secondly Josephus himself a learned Jew speaking of this rest faith That Gods resting on the seventh day was the reason why the Israelites reposed or rested upon that day Lib. 1. Cap. 2. Now had the Jews understood the seventh-day had been sanctified before Moses Josephus would have mentioned it in his History of Amiquities from Adam to Moses as well as other things especially considering the great occasion which he had to defend the Antiquity of the sabbath from the great reproach that was cast upon it by Appion of Alexandria who tells the Jews that their sabbath was derived from the Egyptian word Sabbo which signifieth a disease in the Privy parts which saith he the Jews were smote with after they had travelled six days from Egypt whereupon they were forced to rest the seventh-day and therefore called it a Sabbath from the name of the disease which they called Sabbo Now Josephus could not have a better Argument to have vindicated the Jews sabbath against Appions foul aspersions but by shewing to the world that the sabbath was kept from the Creation of the world unto that time and not taken up by the Jews in the wilderness after they came out of Egypt Now though Josephus doth vindicate the sabbath from being derived of the Egyptian word Sabbo by shewing that it was derived from the Hebrew word Sabbath which signifieth rest yet he never vindicateth the Jews Sabbath from that other Allegation of Appions viz. that the first beginning of it was in the wilderness after that Israel came out of Egypt as any one may see that reads Josephus against Appion Lib. 2. which clearly shews that the sabbath was not kept before Israel came into the wilderness Thirdly The Scripture usually speaks at this rate for there is such a kind of expression used by Moses in this very chapter Gen. 2.11 where he tells us of the river Pison that compasseth the whole land of Havilah where there is gold c. not that this land was so called in Eden while Adam was in innocencie for Havilah was not born till after the flood by whose name this land was known and called and yet Moses by anticipation calls it the land of Havilah with reference unto that name which 1600 yeers afterwards it did receive and that Havilah was not born till after the flood appears Gen. 10.7 and that the flood was more then 1600 yeers after the Creation appears not only by what the Scriptures tell us but by the consent of Christian writers see August de Civitate Dei lib. 15. cap. 20. and lib. 15. cap. 12 14. and yet Moses calls a Country by this name in his describing of the garden of Eden which was no otherwise true but with respect to what it was afterwards called in like manner Moses saith God sanctified the seventh-day Gen. 2.3 which also refers to the Law that God gave to Israel by the hand of Moses for the sanctifying of it And lest this seem strange I shall give you another Text that by the mouth of two or three witnesses every word may stand see therefore Exod. 16.32 33 34. In the 32 verse the Lord did command that an Omâ—â— of the Manna should be put in a pot to be laid before the testimony of the Lord and the 34 v. saith That as the Lord commanded Moses so Aaron laid it up before the testimony of the Lord which was no otherwise true but with respect to what was done afterwards for as yet there was no Ark nor Testimony made as appears if we consider that at this time the Israelites were sojourning in the wilderness of Sin and the command for the Ark and the making of the Tabernacle was not given till they came to Sinai Exod 25.10 at which time the Testimony was given to them and yet mention is made of this before so in like manner when Moses saith Gen. 2. That God did sanctifie the seventh-day he is to be understood in the same sense as the other Text is understood where it is said Aaron laid up the Manna before the Testimony which relates to what was afterwards done when the Law was given even after the same manner doth Moses speak in Gen. 2. when he faith God did sanctifie the seventh-day not that he did sanctifie it in Eden any more then Aaron laid up the Manna in the wilderness of Sin before the Testimony but that he did sanctifie it when he gave his Law to Israel and this is further confirmed by what hath been spoken viz. that from the Creation of the world to the time of Moses which was above two thousand yeers there is not one word mentioned of the seventh-day sabbath though occasionally there is mention made of all other moral duties Argum. 2 The next Reason that is rendred
the sixth Argument and that is drawn from Mat. 24.20 ver where Christ bids the Disciples pray that their flight was not on the Sabbath day whence it is inferred that if Christ would not have had the sabbath sanctified after his Resurrection he would never have cautioned his Disciples to pray that their flight was not upon the seventh day sabbath which was a Prophesie to be fulfilled after the Resurrection I answer that this proves no more that Christ would have the sabbath sanctified by the beleeving Gentiles then it proves he would have the winter time sanctified for he likewise bids them pray that they might not fly in the winter Secondly if the sabbath had been in force they might fly to save their lives on the sabbath and therefore that could not be the reason why they should pray they might not fly upon the sabbath for if Christ a allowed his Disciples to walk through the corn-fields upon the sabbath and pluck the ears of corn to satisfie a little hunger he would not if the sabbath had been in force have judged it a breach of the sabbath for them to fly to save their lives Thirdly The reason why they were to pray that they might not fly on that day was because the seditious Jews as stories make mention were so zealous of their sabbaths that if any for fear of an enemy should have offered to fly to save his life upon the sabbath the Jews themselves would have laid hands first upon him therefore Christ bids them pray that they may not fly then lest they should be in perils by their Countrymen as well as by the Romans who should invade them which perils of their own Countrymen they were not so likely to meet with in their flight upon another day Object But it is further Objected Why is that day called a sabbath day which was to come to pass after the Ascension if Christ would not have it observed I answer That it was ordinary for the Jews days to be called after the death of Christ by the old names they had before as the Passeover is frequently so called by the Apostles after those things were abolished Act. 12.3 Act. 18.21 Act. 20.16 and so 1 Cor. 16.8 Paul faith be will tarry at Ephesus till Pentecost so that Christs calling it by the name of the sabbath day doth no more prove it is in force then Paul's mentioning the feast of Pentecost proves that we ought to observe the feast of Pentecost Argum. 7 It is said after Christ was dead that the women prepared spices and oyntments and rested the sabbath day according to the commandment Luke 23.56 Therefore the sabbath day was a commandment in force after Christ was dead I answer First that these were not beleeving Gentiles which are the subjects under debate But secondly the Law of the New Testament was not established till Christs Resurrection when he faith Mat. 28.18 That all power in Heaven and Earth was given to him therefore no marvel that these were found in their Old Testament observations Thirdly It was no easie matter to take off the zeal even of beleeving Jews themselves from the Law of Moses after Christ was ascended you see this in Peter who was an eminent Apostle yet he had so much Conscience of the Law after the partition-wall was broken down that he would not eat with the Gentiles nor eat any thing which in the Law was common or unclean Act. 10.14.28 and so Act. 21.20 21. there were thousands of Jews that did beleeve that were zealous of the Commandments doth it therefore follow that those Commandments were in force in like manner it doth not follow that because these women kept the seventh day sabbath according to the command that therefore the Commandment for the sabbath was to be in force to beleeving Gentiles after Christs Resurrection Fourthly If this were a good Argument the Jewish women kept the Sabbath according to the Commandment after Christ was dead therefore the commandment is in force to beleeving Gentiles after his Resurrection would it not be as good an Argument for a man to say that Paul being a Jew kept the Feast of Pentecost after Christ was risen therefore beleeving Gentiles might keep the Feast of Pentecost since Christ is risen Argum. 8 Christ faith the sabbath was made for man Mark 2.27 which is to be understood of every man therefore it is a Law binding to beleeving Gentiles I answer First That all the whole Law of Israel was made for man doth it therefore follow that all that law was binding to beleeving Gentiles that all that whole law that was given upon the mount both Moral and Ceremonial was made for man see Deut 5.24 You have seen this day that God doth talk with MAN and he liveth Now God was said to speak to MAN in this place and yet this word man is restrained to the Nation of Israel unless any will be so absurd as to think that all the Laws given upon mount Sinai were for ever binding to all the world in like manner the sabbath might be made for man as the rest of the Jews Laws were which yet are not universally binding Secondly It is said That the woman was made for MAN which is the same and yet it may be good for a man not to touch a woman 1 Cor. 7.1 by which it appears that though a woman was made for Adam or man yet a man may lawfully live without a woman so though the seventh day sabbath was made for man which in Greek is Anthropos it doth no more follow that therefore every man must keep the seventh day then it follows that because a woman was made for man that therefore every man is bound to marry Argum. 9 The next Scripture levied for to prove that the seventh day sabbath is commanded is Heb. 4.9 there remains a rest or sabbalism for the people of God From whence it is urged first that the people of God must keep a sabbath therefore beleeving Gentiles being Gods people must keep a Sabbath Secondly That this is the seventh day appears say they because the Author to the Hebrews alludeth to the seventh day on which God rested ver 4. I answer First by concession that that sabbath or rest there mentioned the people of God both Jews and Gentiles shall keep and enjoy But secondly This is not the seventh day sabbath or rest first because the seventh day sabbath was a rest commanded but this is a rest or sabbath promised as appears verse the first Let us fear lest a PROMISE being left of entring into rest any should come short through unbeleef Secondly This could not be the seventh day rest because it is a rest only provided for beleevers to enter into but unbeleevers might enter into the seventh day rest and so might their cattle also therefore unbeleevers did not nor could not enter into this rest ver 11. Let us therefore labour to enter into that rest lest
other sins lest as the eleventh verse saith they fall after the same example of unbelief or disobedience Mr. Ives I shall shew that you have wholly mistaken the text For First you are to prove a rest or sabbath commanded and this text speaks of a rest that is promised as appears vers 1. of Chap. 4. where the Author to the Hebrews bids them fear lest A PROMISE being left of entering into his Rest any should seem to come short through unbelief Secondly the text from the Greek ought rather to be read A Sabbatism then the keeping of a Sabbath however the word is not SABBATH DAY and when I did dispute with you last you would not allow that the word sabbaths in Col. 2.16 17. should be understood of a sabbath day though there was good reason to understand it so because the word day was not in the Original though it was in the English Text but here you will have it to be understood of sabbath day though the word be neither in the English nor Greek text and though there be no reason why you should so notion it But Thirdly this rest is not a rest commanded or a seventh day sabbath rest because the seventh day sabbath unbelievers and their cattel might have injoyed but the rest here promised is reserved onely for believers which none else shall share in Fourthly the rest here spoken of is a rest that Joshua could not give them but he did give them the seventh day rest therefore this could not be spoken of the seventh day see for this purpose the eighth verse of this fourth Chapter where it is said that if Joshua had given them rest he would not afterwards have spoken of another day and then adds that there remaines THEREFORE a rest to the people of God vers 9. Therefore Wherefore the eighth verse tells us because Joshua did not give them rest so that this if it prove any thing it proves against Mr. Coppinger because it supposes some other day then what they enjoyed in the time of Joshua Fifthly whereas Mr. Coppinger tells us That it must be meant of the seventh day sabbath because the text saith He that believeth ceaseth from his own work as God did from his I answer That this doth not prove a command for a man to forbear working upon the seventh day but it shews rather the priviledges that men shall enjoy through believing viz. that they shall rest from their labours so saith Christ Come unto me all ye that LABOUR and I will give you rest Mat. 11.28 and vers 29 Christ promises that they shall find REST to their souls and Blessed are the dead that die in the Lord for they REST from their LABOURS and their works follow them Rev. 13.14 in like manner the Author to the Hebrews would be understood when he tells us that he that doth believe hath ceased from his labour as God did from his Sixthly though the Author to the Hebrews alludeth to the seventh day upon which God rested yet this doth not prove that therefore we must enter into the Jewish or seventh day rest no more then it proves we must enter into the Literal Canaan because he alludeth also to that Literal Canaan in which Joshua conducted Israel but he rather informs them that as they under the Law had a time of rest and a place of rest so they that did believe should have a day of Grace and a place of Glory in which they should be like God in rest for ever never to labour more even as God rested and wrought no more when he had ended his six dayes work therefore he bids them LABOVR to enter into his rest but the seventh day rest they might enter into without labour Seventhly whereas Mr. Coppinger tells us that the Author to the Hebrews exhorts that we should not fall after the same example of unbelief and disobedience that the Israelites fell into in the wilderness which saith he was sabbath-breaking as appears by Ezek. 20.16 as well as other sins therefore saith he by the same example must be understood that he cautions them to beware of breaking the seventh day sabbath To which I answer That this is a straining the text for it doth not follow that he doth admonish the Christians to beware of the same particular sins as Mr. Coppinger would notion it but of sins in general for first we cannot be guilty of loathing Manna nor of murmuring at the waters of Meribah and yet the Apostle saith 1 Cor. 10.6 That THESE were for our examples c. So in like manner we cannot be guilty of sin in not observing the seventh day sabbath any more then we can be guilty of loathing Manna and yet Gods judgments upon them for all their old Testament sins are set forth to us for examples not 〈◊〉 tye us to the same duties but to Gospel-Obedience in all things lest we incur the same of â—â—eater punishments by how much the more we 〈◊〉 against greater mercies Again the Apostle gives the like Exhortatiâ—â— 1 Cor. 9.13 14. Do ye not know that they that wait upon the altar should live of the altar even so hath the Lord ordained that they that preach the Gospel should live of the Gospel May not a man as reasonably infer from hence that because the maintenance of the Levitical priesthood is here set forth as an example to teach us to take care of Gospel-Ministers that therefore they must be maintained after the same manner as the Priests were maintained that waited upon the Altar as Mr. Coppinger may say Because Gods Judgments against Israels sins in the Wilderness are set forth to us for examples that therefore we who are believing Gentiles under the Gospel to avoid the like Judgements must do all the Commandments and believe all the promises that Israel suffered his displeasure for in the Wilderness for not obeying and believing Having thus answered you Paraphrase upon the text I do again call upon you to prove that the Rest or Sabbath spoken of Heb. 4. is a seventh day sabbath which we are commanded to observe for the sum of my Answer is that this is a Rest promised and not a Rest or seventh day sabbath commanded therefore pray let us have an Argument for the proof of it Mr. Coppinger My Exposition of the Text proves it well enough Mr. Ives Pray draw your sence upon the text into an Argument and let us see if you can prove that here is a seventh day sabbath commanded Mr. Coppinger I cannot put it into an Argument because it refers to several texts for the explaining of it Mr. Ives I have answered to your interpretation already and if you will not urge an Argument from hence I shall desire that you would proceed to an Argument from some other texts Mr. Coppinger If Christ did teach the observation of the seventh day sabbath then all believing Gentiles are bound to observe it But Christ did teach the observation of the
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
Act. 21. be of a Ceremonial Law yet it is sufficient to shew that since the whole Law doth comprehend both Morals and Ceremonials that believing Gentiles who are not circumcised are not bound to keep the while since they are excused from observing the Ceremonial part of it by this text Act. 21. And whereas Mr. Tillam saith that if the Epistle of James were writ to believing Jews then here would be one Law for the believing Jews â—nother for the beleeving Gentiles To this I answer â—hat it doth not follow that because this Epistle was â—riten to Jews that THEREFORE there should be 〈◊〉 Law for them and another for the Gentiles but â—econdly this absurdity if it be an absurdity â—â—ay as well be drawn upon the text because it is â—â—id Jam. 2. that the Epistle was writ to the Twelve Tribes scattered abroad c. which were Jews And lastly it hath already been shewn that some â—hings were injoyned upon Paul that was a Jew which ought not to be injoyned upon the beleeving Gentiles Mr. Tillam Whereas Mr. Ives chargeth my Book for allowing that which I now call confusion I answer that I confess when I was first perswaded of the seventh-day sabbath I did also acknowledge the first day of the week but it was upon the reason of antiquity for as much as the seventh-day and the first day were both observed in the first three hundred yeers but when I observed the same contention about Easter-day I was convinced and I do now beleeve that the first day of the week is in common with all other days and whereas Mr. Ives saith the Apostles preached in the Synagogues on the Sabbath days and in the Christian assemblies on the first-days of the week I do say that that they never met in any Christian assemblies upon the first day of the week and Mr. Tinaâ— calleth the first day of the week the sabbath Act. 20.7 Mr. Ives I answer to the last first Whereas you 〈◊〉 Mr. Tindal calleth the first day of the week 〈◊〉 sabbath so he doth also call that day 〈◊〉 which John received his Revelation the Sunday which other translations call the Lordâ— day by which it appears that without confusion Mr. Tindal thought the Apostles might observe both days as the state of Christian â—â—fairs then stood and as your self have confesse that both the Sabbath-day and the Lords-daâ— were observed in the three first Centuries And if Mr. Tindals Authority may be allowed then the first day of the week is the Sabbath-day and then what becomes of your seventh day sabbath unless you will keep two sabbaths so that sinâ—â— you have cited Mr. Tindal let Mr. Tindal 〈◊〉 the Controversie who by your own confession caâ—â— the first day of the week the sabbath Again when I said the Apostles did meet on both days without confusion which you said they could not I spake this to shew what Christians may do in point of condescention to one another and also to shew that if meeting on both days was a practise which you say is full of confusion that then your Book was not empty of confusion in allowing both the one and the other though you now deny it Mr. Tillam It is a great confusion for one part of an â—ssembly to meet upon one day and another â—â—rt to meet upon another and if any of our â—â—iends do so they do evil for they ought all 〈◊〉 meet at one place and at one time and to â—â—rry one for another and not to vary hours â—uch less days Mr. Ives I still think I have reason for my opinion viz. that those that do pretend to keep the â—eventh-day may keep the first day of the week â—o the Lord without being guilty of sin and confusion although your sabbath now under debate were true but enough of this I shall â—herefore proceed to another Argument to â—rove that all beleeving Gentiles are not commanded to keep the seventh-day sabbath which I thus do If the seventh-day sabbath was a Law to none but Israel and such as were proselyted to their Religion then all beleeving Gentiles are not commanded to observe it But the seventh-day sabbath was a Law to none but Israel and such as were proselyted to their Religion Ergo. The Minor I thus prove That Law which was given as a sign between God and Israel was a Law to none but Israel But the seventh-day sabbath was given as a sign between God and Israel Exod. 31.15 17. Ergo The seventh-day sabbath was a Law to none but Israel Mr. Tillam To the sabbaths being a sign I answer that it is either of things past or of things present or of things to come if of things past then it is a sign of the Creation of the world or else it is a sign of his sanctifying presence which I have found in this observation but that the seventh-sabbath is a sign of good things to come I utterly deny Again If the sabbath was a sign so were all the Commandments and therefore its being a sign doth not make it void any more then the rest of the Commandments which are also called signs Mr. Ives Whereas Mr. Tillam saith the Sabbath was a sign of the Creation I say it was not for though Heaven and Earth be exprest in the command of the sabbath yet the sabbath is no where said to be given them for a sign that God made Heaven and Earth for though God's resting the seventh-seventh-day be a reason why Israel should rest yet this rest is no where called a sign of the Creation But there is more reason to beleeve from the text that it was one of the signs of the Covenant that God in a special manner had made with that people See Exod. 31 16 17. Eze. 20.12 But further is it not more rational to beleeve that the six days should be a sign of Gods creating Heaven and Earth then the seventh day on which he did not work which at the most can but signifie to us that then or on that time God rested from all his work But whoever considers of the signes that God gave to Israel shall find that they were given them to distinguish that people from all people in the world and therefore Mr. Ainsworth observes upon Exod. 13.9 The Jews saith he used on other dayes to wear their Phylacteries on their arms or foreheads for a Sign or a Token to them as the Lord commanded but they laid them by upon the sabbath because say they the sabbath it self is a signe And therefore Josephus calls it A Law peculiar to that People De bello lib. 2. cap. 16. And to this agrees the saying of Nehemiah Chap 9.13 Thou camest down upon mount Sinai and spakest with them the house of Israel and madest known to them thy Holy Sabbath Again whereas Mr. Tillam saith that the whole Law of the Ten Commandments was a Signe and therefore we may as well lay aside all upon the account of their
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-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
would be a Nazarene he must take a vow to perform the Law of the Nazarites not that any body was bound to be a Nazarite any more then Ananias and Saphira his wife were bound to sell all their Estates for to lay at the Apostles feet for to be disposed for the common good of the Church yet having made such a dedication voluntarily they were bound necessarily to perform it so Paul having a vow upon him at Censhrea was afterwards under a Law to perform it and so were those other Votaries mentioned with him Acts 21. vers 23. which vow the Apostles and Elders enjoyn them to discharge verse 24. but do expresly forbid the Gentiles the observation of any such thing therefore I have shewn that here was something enjoyned upon the Jews that was not enjoyned upon the Gentiles Mr. Coppinger I do say This was but an advice and that it was no preept Hereupon one that was a Hearer at this Dispute handed up a Note to Mr. Ives wherein he did affirm that Mr. Coppinger did confess at Worcester House that those words about which the Controversie did depend Acts 21.24 25. were binding precepts though he now said they were not precepts but advice Mr. Coppinger I never said the words in the 24 verse where the Apostles and Elders bid Paul and those men with him purifie themselves c. I say I never said those were precepts but indeed I said that the words in the 25 verse were precepts where the Gentiles are expresly forbidden the doing of any such thing I say these indeed are precepts and binding to believing Gentiles Mr. Ives Sir you have granted enough to confute your Argument for admit the words to the Jews in the 24 verse are no precept but an advice as you call it yet you have confessed that the 25 verse is a binding Law to the Gentiles that they should do NO SUCH THING Well then by your own confession the Gentiles are commanded not to do that which the Jews are advised to do and therefore there is a difference in point of precept and your Argument is confuted that saith There is no difference therefore I shall desire that the Moderator would call for a fresh Argument Moderator Sir I think enough hath been said to this Argument and therefore my advice is that you would proceed to another Mr. Coppinger All believing Gentiles are bound to keep the seventh day sabbath I thus prove If it be the Doctrine of the new Testament that Gods people ought to keep the seventh day sabbath then all believing Gentiles ought to keep the seventh day sabbath But it is the Doctrine of the New Testament that Gods people ought to keep the seventh day sabbath Ergo all believing Gentiles ought to keep the seventh day sabbath Mr. Ives I pray what do you mean by the terms Gods people in your Argument because the Jews are called Gods people by way of distinction from other people Mr. Coppinger I mean such as are bound to hear every word and to observe the principles of Religion Repentance from dead works and faith towards God with the Doctrine of Baptisms c. Mr. Ives If you mean all Gods people and all believers without exception then there is no Medium in the Syllogism for then the Argument runs thus If all Gods people are required then they are all required Mr. Coppinger I then argue thus If the Church of the Hebrews by vertue of this Epistle to the Hebrews were bound to keep the seventh day sabbath then all believing Gentiles are bound to keep the seventh day sabbath But the Church of the Hebrews by vertue of this Epistle to the Hebrews were bound to keep the seventh day sabbath Ergo all believing Gentiles are bound to keep the seventh day sabbath Mr. Ives I answer First if by Church of the Hebrews you mean Jews then it is but the same with the Argument we last dispatched for then you said If the believing Jews were commanded then the believing Gentiles were commanded And secondly if you mean Gentiles then I answer as before That there is no medium in the Syllogism Mr. Coppinger I mean onely that very Church as they were a particular Congregation distinguished from all other Churches and then there is a medium viz. If that Church were commanded to keep the seventh day then believing Churches are commanded to keep the seventh day sabbath But that Church was commanded to keep the seventh day sabbath Therefore all Believers and all other Churches are required and commanded to keep the seventh day sabbath And so consequently all believing Gentiles Mr. Ives I do deny both Major and Minor for both Propositions are justly to be excepted against Mr. Coppinger I have two things to do the first is to prove that the Church of the Hebrews were commanded to keep the seventh day sabbath and the second thing is That if this Church was commanded to keep the seventh day sabbath that then all believing Gentiles were commanded to keep the seventh day sabbath which two things I shall prove First then the text faith Heb. 4.9 That there remaineth a keeping of a sabbath to the people of God for so it is read in your Margent here then is a sabbath commanded and the third verse tells us that this was not commanded onely for the Hebrews but for Believers in general therefore it is said He that believeth hath entered into rest and that this was the seventh day rest appears because the text saith He ceaseth from his own works as God did from his now God ceased the seventh day from his works as the text tells us vers 4 therefore he doth admonish them to take heed that they did not fall after the same example of disobedience in breaking the Sabbath as the Israelites fell in the Wilderness therefore if you read Chap. 2. vers 15 16 17. you will find with whom he was grieved forty years was it not those whose Carcases fell in the wildernesse and that they fell for breaking the seventh day sabbath appears Ezek. 20.12 13. Moreover also I gave them my sabbath to be a signe between me and them c. But saith the 13 verse the house of Israel rebelled against me in the wilderness c. and my sabbath they greatly polluted then I said I will pour out my fury upon them in the wilderness to consume them and ver 15. I lifted up my hand against them in the wilderness c. because they despised my Judgements and walked not in my Statutes but polluted my Sabbaths And therefore David admonisheth them in his time not to harden their hearts as in the wilderness Psal 95.7 but while it was called To day to hear his voice and not harden their hearts so here the Author to the Hebrews tells them there remains the keeping of a sabbath for them and all believers but doth bid them take heed of Israels sins in the wilderness which you see was Sabbath-breaking as well as
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.