Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	day_n	keep_v	sabbath_n	798	5	10.4111	5	false

Text snippets containing the quad

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

seventh-seventh-day sabbath be not required by Moses Law it is not by your own confession required by the Law of Nature or the Law of Christ and that it is not required by Moses Law I have proved and shall prove further by this Argument If believing Gentiles are commanded to keep the seventh-seventh-day sabbath by vertue of Moses Law then they are commanded by that Law Exod 20. But the believing Gentiles are not required by that Law Exod. 20. to keep the seventh-seventh-day sabbath Ergo believing Gentiles are not required by Moses Law to keep the seventh-seventh-day sabbath Here Dr. Chamberlain forbears to respond to Mr. Ives his Arguments and thereupon Mr. Tillam takes upon him the place of a Respondent whose Answers follow Mr. Tillam For my part I am against this Syllogistical way of Disputation and I had though you and that Gentleman that stands by you * Meaning Mr. Denn had been against all Academical wayes and rules of Disputation also Mr. Ives Truly Sir we had more reason to think you should be FOR such a way of Disputation then you had to think we were against it because you pretend to make use of so much in your late book however See the Epistle give me my liberty to argue this way as I have given Doctor Chamberlain and when it comes to your turn to oppose take what way you will so you prove the thing denyed I pass not in the mean time answer my Argument Mr. Tillam I pray repeat it again Mr. Ives The Argument is as before If believing Gentiles by vertue of Moses Law are commanded to keep the seventh-seventh-day Sabbath then they are commanded by that Law Exod. 20. But believing Gentiles are not commanded by that Law Exod. 20. Ergo the believing Gentiles are not commanded by vertue of Moses Law to keep the seventh-seventh-day Sabbath Mr. Tillam The Gentiles were bound to keep the Law that was given by God to Israel and particularly that of the seventh-seventh-day Sabbath and yet not by Exod. 20. ONELY for they were commanded in Exod 16. also Mr. Ives My Argument doth not say they were bound by the 20th of Exod. ONELY but that if they are bound by Moses Law 〈◊〉 you say they are then they are bound by that Text Exod. 20 where the sabbath is required among other Laws to be observed 〈◊〉 but that the same things might be required elsewhere now if I prove this Text in Exod. 20. doth not command the believing Gentiles to keep the seventh-seventh-day sabbath then I have taken away the force of those Arguments you urge from thence in the behalf of it Mr. Tillam Well then I say the believing Gentiles are bound to keep the seventh-seventh-day sabbath by vertue of the Command Exod 20. Mr. Ives I prove the believing Gentiles by that Text are not bound to keep the seventh-seventh-day sabbath by this Argument If that Law that requireth the Observation of the seventh-seventh-day sabbath Exod. 20. be nor in force to believing Gentiles then believing Gentiles are not bound by that Law Exod. 20. to observe the seventh-day sabbath But that Law that requireth the Observation of the seventh day sabbath Exod. 20. is not in force to the believing Gentiles Ergo believing Gentiles are not bound by that Law Exod. 20. to keep the seventh-day sabbath Here Mr. Tillam refused to answer to the Argument because he would not be tyed to deny Ma●or or Minor and therefore one among the Company calls upon Mr. Ives to prove the Minor viz. That the Law that requireth the Observation of the seventh day sabbath Exod. 20. is not in force to believing Gentiles Mr. Ives Well because I would improve the time for Edification though here I might break off and forbear to argue when my Respondent shall refuse to answer yet be cause I am desired by some that stand by I shall prove that that Law is not in force which I thus do If that Law which commandeth the observation of the seventh-day sabbath Exod. 20. be in force unto believing Gentiles then the punishment due to the Transgression of that Law by the Law-Makers appointment is in force unto the believing Gentiles also But the punishment due to the transgression of that Law by the Law-Makers appointment is not in force to the believing Gentiles Ergo that Law Exod. 20. that commandeth the Observation of the seventh-day sabbath is not in force to the believing Gentiles Here Mr. Tillam refuseth to answer and therefore one that stands by denyeth the Minor and prayes Mr. Ives to prove it Mr. Ives I prove the Minor viz. That the punishment that the Law-maker appointed to the breach of the Sabbath required Exod. 20. is not in force If the punishment due to the transgrassion of that Law Exod. 20. be in force to the believing Gentiles by the Law makers appointment then the Law-maker hath appointed some to other to inflict it But the Law-maker hath appointed none to inflict it Ergo the punishment due to the transgression of that Law Exod. 20. is not in force to the believing Gentiles by the Law-makers appointment If we look into the Law of Moses we shall find that whosoever did any work upon the Sabbath day was to be put to death Exod. 35.1 2. and Exod. 31.14 15. And when they had found a man breaking this Law in gathering sticks upon the Sabbath day they brought him to Noses and Aaron and to as the Congregation to see what should he done unto him Num. 15.32 33 34 35 36 and they put him in ward for it was not yet declared what should be done unto him then the Lord said unto Moses Th● m●n sh●●● die the death 〈…〉 all the multitude 〈◊〉 him with ●ones without the ho●● are we find a Law given to keep the Sabbath ●od 20. a punishment assigned by the Law-maker which is Death Exod. 31.14 15. the manner of ●e execution if prescribed by God Num. 19.35 ●●ich is stoning with stones the Executioners of this ●●nishment are likewise appointed by the same Law which is all the multitude And let all the MULTITUDE stone him with stones c. Jer. 35 36. ●w if the seventh day sabbath be in force by vertue of Moses Law then it followeth that the same punishment is in force the same Executioners are appoin●d unless that any body can shew where God hath freed the transgressors from the penalty of it or hath appointed any other punishment then what is appointed 〈◊〉 the Law of Moses Mr. Ives Because Sir you will not answer this Argument by denying either Major or Minor I shall 〈◊〉 on to prove that 〈◊〉 which seems most doubtful which is the Minor Proposition vz. That the Law-maker hath not appointed any to inflict the punishment provided in Moses Law for the seventh-day Sabbath breaking upon believing Gentiles If the Law-maker hath appointed any to inflict the punishment which by Moses Law was to be inflicted noon Sabbath-breakers it is either the civil Magistrate or the Ministers

of value you should have denyed the Major which faith if the punishment be in force c. then the Law-maker hath APPOINTED some or other to inflict it here you might have denyed the Consequence and have told us that the punishment might he in force though mone were appointed because the law-maker might do it himself but this is not to the Question because the Question now is Who the law-maker hath appointed c. Mr. Tillam Well then I shall answer further That sometime the law-maker doth punish immediately and sometimes by his destroying Angel and sometimes by men and they are properly men who are Magistrates in his Congregation in the Church when he shall fulfil that prophesie of restoring Counsellors as at first and Judges as at the beginning It is observable that though Mr. Tillam saith The punishment is in force yet he hath not assigned who IS to inflict it but in stead thereof tells us first that God doth sometimes punish immediately to this it may be replyed that when he punisheth immediately it is when those whom he hath appointed to punish do not do their duty Secondly He tells us that sometime God doth punish the transgressors of his Law by his destroying Angels 〈◊〉 which it may be answered that this is most commonly when the Magistrates and Ministers of Justice do neglect to punish transgressors according as they ought yet this hinders not but all this while some are appointed to punish the seventh day Sabbath breakers if it ought to be kept by the Law of Moses Thirdly Mr. Tillam saith God appointeth men to punish the breach of the seventh-day Sabbath and these men he saith are Magistrates in the Church c. but withal he adds that such Magistrates shall be when the Prophesie of restoring Counsellors as at first and Judges as at the beginning shall be fulfilled But doth not this very saying leave Mr. Ives his Question unanswered For the Question is Who God HATH appointed c. and the Answer is That there SHALL be Magistrates in the Church when the forementioned Prophesie shall be fulfilled but who then shall do it now is the Question because the Text cited by Mr. Tillam that exhorts to remember the Law of Moses doth also call upon the same people at the same time to remember the Statutes and JUDGMENTS so that if beleeving Gentiles ARE bound to observe the Law of Moses they ARE bound to observe the JUDGMENTS also So that Mr. Tillam may as well put off the observation of the Statutes as the observations of those Judgments God would have inflicted on the transgressors of his Statutes and it will not serve his turn to wait till God restoreth such men for the Law that commandeth the seventh day Sabbath of all the Congregation of Israel doth command all the Congregation to stone the Sabbath-breakers to death being lawfully convicted before a Magistrate of the fact So that if Moses Law that requireth the observation of the seventh-day Sabbath be in force to the Congregations of beleeving Gentiles as it was to the Congregations of circumcised Jews and the same punishment as hath been argued be in force to the one as well as the other then by the same Law the beleeving Congregations among the Gentiles are bound having convicted any among them of Sabbath-breaking to stone such a man to death now though such Congregations that do not keep the seventh-seventh-day Sabbath by vertue of Moses Law are not tyed thus to do yet all of Mr. Tillams opinion I mean all such Congregations that hold themselves bound by Moses Law to keep the seventh-seventh-day Sabbath I say all such Congregations stand bound to stone that member to death that shall be found to break it having lawfully convicted him by two or three witnesses neither have they any other rule by that Law to put away such an evil or such an evil doer from among them and this would hold good in all respects if God should at any time bring a Magistrate of the Commonwealth to be a member in Mr. Tillams Church then by his own grant if they shall convict a member for Sabbath-breaking before such a Magistrate then such a Magistrate by Moses Law ought to judge him guilty of death and then it roundly followeth that all Mr. Tillams Congregation must stone that man with stones till he die to put away the evil from among them Who then can be true to this seventh-day Sabbath-keeping principally as bound to it by Moses Law but they must also submit their necks to such a yoke as this which is not consistent with that Law of love and charity which ought to be preferred among Christians in the times of the Gospel Thus having given a faithful account of the Arguments and Answers urged by Dr. Chamberlain and Mr. Tillam and Mr. Ives the first day I shall now proceed to the Arguments and Answers insisted on by both sides the next day which was on Friday 7 of Jan. 1658. The people being assembled Mr. Ives repeateth the Question which take as followeth Mr. Ives The Question agreed to be further disputed this day is Whether all beleeving Gentiles are bound to keep the seventh-day Sabbath and I shall desire that whoever shall speak this day to this question either as Opponent or Respondent may apply themselves to the right rules of Disputation Mr. Tillam As to the question stated I do freely assent to the terms agreed on and do say that all believing Gentiles are bound to keep the seventh-day Sabbath but as to your other Motion viz. that we observe the Rules of Disputation this I told you yesterday and do tell you again that such a way of Disputation is vain Philosophy and the device of mans wisdom and therefore I shall not be tied to any such Method Mr. Ives Sir I do not tie you to this or that way only I think you mis-apply Scriptures when you bring them to prove that making Syllogisms is unlawful when such forms of Arguing are frequently found in Scripture however Sir give me leave to use it till I am perswaded of the unlawfulness of it and I shall give you your liberty to prove either by Syllogisms or by plain Texts That all believing Gentiles are bound to keep the seventh-day sabbath Mr. Tillam There is no plain Text that in so many words proves the Proposition Mr. Ives If there be no plain text to prove the Proposition then you must prove by consequence which is upon the matter the same with Syllogising and therefore I wonder you should be so much against such a way of discourse Mr. Tillam I am not against Consequences or Inferences from Scripture though I am against disputing in Mood and Figure Mr. Ives If you will not dispute by Mood and Figure then I shall tie you to bring plain Texts for what you affirm Mr. Tillam There is not a Text saith in so many words as I have told you that believing Gentiles are bound to keep

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-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

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