Oh then when you shall have received the truth as it is in Jesus walk in it and be not easily perswaded to move from the truth unto which thou art called for any base or by-end whatever and the God of truth shall at last recompence all thy Labours in it and thy sufferings for it But is thou art convinced that some things whereof thou hast been perswaded are errors be not ashamed to confess thy mistakes knowing that it is so far from tending to thy shame whatever Satan or thy own heart shall perswade thee that it will be a crown of glory and honour upon thy head Prov. 4.8 9. And in hold and contending for the Truth have a care lest thou over-valuest or undervaluest the truth thou makest profession of by counting those Truths essential to salvation Church Communion which are not so or on the other hand by counting the Fundamentals of Christian Religion but circumstantial things and things without which a man may be saved have a care then lest thou by thy rigidness in things of less moment shouldst disturb the peace of the Church and offend the Consciences of thy weak Brethren for whom Christ died the like care ought to be taken of the other extream of judging the Substantials of Religion as circumstances lest by so doing we break down the whole Fabrick of the Christian Religion and lay wast the profession thereof by counting the props and stays of it as indifferent things Having cautioned you about the receiving maintaining and retaining of the truth my desire is that you make use thereof in judging these insuing Conferences about the seventh-day Sabbath which I have carefully published for the stopping of slanderous mouths who have misrepresented the Disputations and also for the satisfying them that doubt and confirming of those that are weak that they be not carried about with divers and strange Doctrines and tossed to and fro with every wind If then by these threshings there be any thing beat out that lay hid before by which thy soul may be strengthened and thy hungry desire after truth satisfied give God the glory and if by the light hereof any darkness or weakness is discovered bless the Father of lights and if you do receive light walk in it that you may be found the children of it and that this may be the end of our writing and reading praying preaching and disputing is the prayer and desire of Your affectionate friend and Brother in the faith I. I. BEing by the Providence of God and the intreaty of many of His People put upon this work I hope I shall do nothing therein of which I shall need to be ashamed in my self or blamed by any that were hearers and impartial Judges of the ensuing Conferences at the Bar of whose Tribunal I now stand and for those that are captious and lie in wait for my halting I shall appeal from the Bar of their partiality to the Judge of all the World whether in this I have not walked uprightly And whereas there is somewhat added by way of Observation both upon the Arguments and Answers as occasion is offered I thought good to give notice that whatever occurreth of this kind I have put in a different Character to avoid mistakes that so the unwary or the uncharitable Reader might not confound what is added for further information with what was offered in the Disputation And if thou findest a more methodical account of Mr. Ives his Arguments then Mr. Tillams know that Mr. Tillam did refuse to observe any Logical Method either in this Arguings or Answers and therefore what thou findest amiss of this kind do not impute to the partiality of the Scribe And whereas thou findest some of Mr. Tillams words methodized and put into Arguments by Mr. Ives it is no more then what was offered in the Disputations that so the Audience might understand the force of M. Tillams Orations and to what they did amount when summed up into Arguments And for what was offered by Dr. Chamberlain I confess it was more Methodical but how rational it concernes not me to determine And as touching the last Dispute which was with Mr. Coppinger it was appointed to the end that he as Respondent should give some fresh Answers to what Arguments Mr. Ives had alledg'd against Mr. Tillam and Dr. Chamberlain the two first dayes and likewise to the end that he might answer what other Arguments Mr. Ives had further to urge against the observation of the seventh-day Sabbath which whether he hath so done or no the consideration hereof will give thee satisfaction and for the better Information of the weak I have at the end of the Disputations given a short and brief account of my 〈◊〉 against the seventh-day Sabbath 〈◊〉 of all the Objections that I have ever met with seem those that are contrary minded with brief Answers thereunto to which I desire as plain a Reply may be given if any shall 〈…〉 print any thing further upon this 〈…〉 and this I take to be a more profitable way to decide Controversies of this kinde then any other that I know of Having thus given notice of the Method here intended I now come to give an account of the Disputations the first whereof was on Thursday the sixth of January 1658. at which time the people being assembled Mr. Ives propoundeth this ensuing Question Mr. Ives The question I shall offer to be disputed this day is Whether there be any Law that bindeth the Gentiles to keep the seventh day Sabbath Dr. Chamberlain I demand first what you mean by Law secondly what you mean by Gentile I pray explain these terms in your question Mr. Ives VVhen I demand whether there be any Law c. my meaning is VVhether the Law of Nature the Law of Moses or the Law of Christ doth require the Gentiles to keep the seventh-seventh-day Sabbath and by Gentiles in the question I do mean all the world except sews and such as were Proselyted to their Religion And from the question thus explained I do demand VVhether there be any Law that bindeth the Gentiles to observe the seventh-seventh-day Sabbath Dr. Chamberlain To your question I answer that the Gentiles are bound to keep the seventh-seventh-day Sabbath Mr. Ives This I deny and therefore I do desire you to prove it and when it comes to my turn to be Opponent I shall prove that the Gentiles are not required to keep the seventh-day Sabbath in the mean time I pray prove that they are Dr. Chamberlain 1. Arg. That Gentiles are required to keep the seventh-day Sabbath I thus prove That which is commanded for Strangers to observe is commanded for Gentiles to observe but the seventh-day Sabbath is commanded for Strangers to observe Ergo the seventh-day Sabbath is commanded for Gentiles to observe Mr. Ives If by stranger you mean only the stranger that WAS within Israels Gates then I deny the Major because the stranger within the gates was the
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-seventh-day sabbath was given as a sign between God and Israel Exod. 31.15 17. Ergo The seventh-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-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-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
being a Sign as any one to this I answer That it is not said of the Ten Commandments onely but of all the Law as well Ceremonies as Morals that it should be as a signe upon their hand it doth not therefore follow that these were all to continue But farther It is no where said of all the Law that it is a signe between God and Isral but rather a signe to distinguish them from all other people But lastly if the whole Law of Moses were as a signe between God and Israel as Mr. Tillam supposeth then I answer that as it was in the hand of Moses it was a Law binding to none but Israel and such as were proselyted thereunto neither was it given as a sign to any other Nation Mr. Tillam The seventh-seventh-day was a sign of the Creation of the World for God rested the seventh-day saith the Text. Again If that the Commandments are signs they must either be between God and his people or else between them and the Devil Mr. Ives That about a sign hath been answered already and I wonder you should delight your self with needless repetitions but however take a word or two in further answer viz. That Gods resting the seventh-day is urged by Moses as the Reason of the Law that injoyns Israel to keep the seventh-day and not as a Reason of the sign so that though Gods resting is urged as the Reason of the duty it doth not therefore follow that it is the Reason of the sign but as I have said before I shall say again that if all the Commandments were signs between God and Israel as they were delivered to Moses upon the mount it doth not prove that they were signes between God and any other Nation And as to your Objection That if the Commadments were signs they must either be between God and Israel or else between them and the Devil But how doth this appear might not it be a sign between Israel and all the Nations of the Earth to signifie their special favour with God above other people and doth not the text say the Law should be as frontlets between their eyes c. plainly shewing that God would distinguish this People by their Laws and Priviledges from all other people and that by their Sabbaths and Circumcision and other Judaical observations they should be known to all people that did converse with them to be highly in favour with God And lastly Their Laws some of them were called signs because they did signifie somthing to come and so did their Sabbath therefore the Apostle calls it a shadow Col. 2.17 But I never heard that their Laws were signs between them and the Devil Mr. Tillam If the Creation of the world be a reason why Israel was to keep the seventh-seventh-day sabbath you must then if you be Gods Israel keep the seventh day upon that reason because they did enjoy the comforts of the Creation which God brought forth in six days since then that Reason is the same to us that Law ought to be the same Mr. Ives I answer First by telling of you that you argue in stead of Answering But secondly lest you should judge thaâ— there is strength in what you say see the weakness of it for it doth not follow that because the reason of a Law is always the same thâ—â— therefore the Law should always be the same as for instance God gave a Law that the people of Israel should not eat Swines flesh nor the Cony nor the Hare because he the Lord their God 〈◊〉 holy therefore they should not defile themselves witâ—eating such things Leviâ— 11.43 44. Here you see the Reason remains for God is holy anâ— will be so forever but the Law doth not remain for a man may eat of these Creature now and not sin so in like manner the reason for the Jews sabbath may be the same when the Law may not be the same in every punctâ—â—o of it Mr. Tillam I answer that God hath given a toleration to eat such things and therefore now it is not a sin Mr. Ives Then I have shewn you that the reason of a Law may be the same when the Law is not the â—ame by your own confession Mr. Tillam making no further reply Mr. Ives â—roceeds to a new Argument Mr. Ives That which I have been doing hitherto hath been to shew that Moses Law doth not injoyn â—he beleeving Gentiles to keep the seventh-day sabbath I shall now give an Argument from â—he Law of Nature and prove that we are not â—equired by that Law to keep the seventh-day â—abbath which I thus do That which the Law of Nature bindes the Gentiles to observe it convinceth them of sin if they do not observe But the Law of Nature doth not convince the Gentiles of sin for not observing the seventh-day Sabbath Ergo The Law of Nature doth not bind the Gentiles to observe the 7th-day sabbath Here Mr. Tillam was desired to Object against the Argument proposed but he refusing another that stands by craves of Mr. Ives the proof of the Minor hereupon he proceeded Mr. Ives The Minor I prove thus If the Law of Nature doth convince the Gentiles of sin for not observing the seventh-day sabbath then it is manifest either in God word right Reason or manifest experience that they have had such convictions But neither Gods word right Reason or manifest experience doth manifest any such conviction Ergo The Law of Nature doth not convince the Gentiles of sin for not observing the seventh day sabbath This Minor Proposition being that which is denied I shall therefore because it is negative resolve it into the answer of my respondent 〈◊〉 desiring him to assign an instance either in God word right Reason or manifest experience thâ—â— ever any Gentile was convinced of sin by the Law of Nature for not observing the seventh-day sabbath Mr. Tillam To the Argument out of the Law of Nature I answer that it doth convince men 〈◊〉 sin for Idolatry and yet ask a Papist if he 〈◊〉 convinced of sin for bowing to the Virgin Mary and he will say No. Mr. Ives Sir You have not answered nor assigned 〈◊〉 instance and for what you say of a Papist 〈◊〉 answer that it is one thing to live under a Law that convinceth of sin and another thing to acknowledge such conviction as for example It is said of the Holy Ghost that he shall convince the world of sin and yet we all know the world is not convinced of sin so as publickly to repent and return Shall I then be so barbarous as to say that there is not a Law convincing because men are not actually convinced of their Idolatry for doubtless the most ignorant Papists have a Law and the Spirit of God convincing them of sin though actually they are not convinced However it is manifest that the light of Nature hath at some time or other so prevailed upon some of her children as that to a
ver 3. God blessed the seventh day and sanctified it Because that in it he rested from all his work which God had created and made whence those things are urged first That God sanctified this day therefore all beleeving Gentiles ought to sanctifie it Secondly This was spoken while Adam was in innocencie and so consequently to all his posterity Ans To which I answer first that Gods example unless we have a command doth not binde all the world for God sanctified the Priests and the Temple and the Altar and yet we are not bound to sanctifie them See for this purpose Exod. 29.44 2 Chron. 7.16 Secondly whereas it is said this was spoken to Adam and therefore to all the world I answer that all that was commanded Adam did not bind all the world at all times as appears by the commandment given to Adam to eat of the tree of life Gen 2. and to forbear the tree of knowledge of good and evil these Laws are not now binding to all the world and yet they were given to Adam and so to all men had they continued in that estate So indeed Adam should have imitated God had he continued in innocency in keeping a perpetual sabbath for he should not have laboured to add any cubits to the stature of that perfect happiness no more then God wrought to add any thing to the six days work which was made perfect and good for Adam was only to dress and keep what was already made as God keeps and preserves the world by his Providence in this fence God works hitherto 〈◊〉 Christ saith John 5.17 and in some such cases Adam should have imitated his Creator if he had not sinned But thirdly these words And God sanctified the seventh-day are urged by Moses in Gen. 2. as a Reason why the Israelites in his time did keep the sabbath rather then to shew that God sanctified the seventh-day for Adam and his Posterity in innocencie my reasons are first because all the Patriarks from Adam to Moses did not keep the seventh-day sabbath which was two thousand yeers and upwards and in all this long tract of time not one word of the 7th-day sabbath-keeping or breaking Secondly Josephus himself a learned Jew speaking of this rest faith That Gods resting on the seventh day was the reason why the Israelites reposed or rested upon that day Lib. 1. Cap. 2. Now had the Jews understood the seventh-day had been sanctified before Moses Josephus would have mentioned it in his History of Amiquities from Adam to Moses as well as other things especially considering the great occasion which he had to defend the Antiquity of the sabbath from the great reproach that was cast upon it by Appion of Alexandria who tells the Jews that their sabbath was derived from the Egyptian word Sabbo which signifieth a disease in the Privy parts which saith he the Jews were smote with after they had travelled six days from Egypt whereupon they were forced to rest the seventh-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-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-seventh-day sabbath though occasionally there is mention made of all other moral duties Argum. 2 The next Reason that is rendred
why beleeving Gentiles should keep the Sabbath is taken from the command in Exod. 20.8 9 10 where God requireth Israel to keep the seventh-day sabbath therefore Gentile beleevers are bound to keep it I answer That this Law was given to none but Israel as appears Psal 137.19 20. He hath given his Laws to Jacob his statues and judgments to Israel be hath not done so to any Nation Again the Apostle tells us Rom. 2. That the Jews were under the Law but the Gentiles were without the Law Argum. 3 The Gentiles must keep all the nine commandments therefore they must keep the seventh-day sabbath I answer They are bound to all the nine expresly and particularly by the light of Nature and the Law of Christ but they are not so bound to the seventh-day sabbath Again that Law of the fourth Commandment binds us as to A time to worship though not that time of the seventh-day But secondly might not these men as well object this against the Apostle who expresly complains of the Gentiles for the breach of all the nine Commandments but not a word that they did not keep the seventh-day sabbath as I shall shew by and by which doubtless he would have had an occasion to have done had the seventh-day sabbath-breaking been a breach of a Moral Law as well as the other nine precepts Argum. 4 Another Argument is taken from the Reasons of the Law given to Israel which are first God gave this as a Reason why Israel should rest the seventh-day because in six days he made Heaven and Earth therefore if this Reason be beleeved by Christian Gentiles then this Law should be observed by them Secondly God commanded Israel to rest the seventh-day because it was the sabbath of the Lord their God therefore if Jehovah be the Lord our God his sabbath must be our sabbath Thirdly God did command this duty for the good of our servants and cattle therefore if we will shew mercy to them we must keep the seventh-day sabbath I answer to the first that the Reason of a Law may be universal and always remain when the Law doth not remain as for instance the Reason why God would have the people of Israel to sanctifie the Priests the sons of Aaron was because he was the Lord that did sanctifie them Levit 21. 8. Now I hope all Christian Gentiles beleeve that God doth sanctifie them but doth it therefore follow that because God doth sanctifie beleeving Gentiles that therefore they must sanctifie a Levitical Priesthood Secondly The place of Israels worship was called the house of the Lord God doth it therefore follow that beleeving Gentiles must therefore sanctifie that place because God is the God of the Gentiles no more doth it follow that because the seventh-day was the sabbath of the Lord God that therefore the beleeving Gentiles must observe it Thirdly Whereas it is said we must rest the seventh-day that we may shew mercy to our servants and cattle I answer we can do that by resting the first day of the week as well as by resting the seventh Secondly If because that we must shew mercy be a Reason why we should keep the seventh-day sabbath because Israel was to keep it for that Reason then we must also drink deeper of this cup of Judaism and keep the seventh-yeer sabbath because that was commanded for the benefit of the poor Exod. 23.11 That the poor of thy people may eat c. So that the Reasons of a Law may have a being when the Law hath none as appears by the Reason of the sanctifying the Priest it was because God sanctifies the people yet though we do beleeve that God doth sanctifie us yet we are not therefore to sanctifie the Legal Priesthood in like manner though we do beleeve with Abraham Isaak and Jacob that God made Heaven and Earth in six days and rested the seventh yet this is no Reason why we rather then they should observe that day any more then why we should observe the other Judaical Laws whose Reasons are still the same though the Laws are changed Argum. 5 The next Arguments follow from the Scriptures of the New Testament and they are such as pretend to command and example even as the former I shall first speak to those Texts that are cited to prove that the seventh-day sabbath was commanded in the New Testament and the first is Mat. 5.17 18. the words are these Think not that I am come to destroy the Law and the Prophets I am not come to destroy but to fulfil For I say unto you that till Heaven and Earth pass one jot or one tittle shall in no wise pass from the Law till all be fulfilled Whence it is inferred that the seventh day sabbath was a part of the Law and therefore it should remain as long as Heaven and Earth remain I answer first that offering of sacrifices is also a part of this Law but doth it follow therefore that beleeving Gentiles must offer sacrifices to the end of the world and that offering of sacrifices is a point of this Law see v. 23 24. where our Lord as truly commands that a man should come and offer his gift upon the Altar after he is reconciled to his brother as he doth injoyn any other duty the like he commands of the leper that was cleansed Mat. 8. â— Secondly Christ saith the same thing of the Prophets as well as of the Law that they shall not pass away till they are fulfilled and yet many of them were fulfilled in Christs time Thirdly Christ saith of his own words Matth. 24.35 That Heaven and Earth shall pass away but his word shall not pass and yet the 34 ver saith that that Generation should not pass away till all those things were fulfilled The meaning then was clearly this that rather then either the Law or his word should pass unfulfilled Heaven and Earth should pass which doth in no wise argue that all the Law and Prophets should remain unfulfilled till the Heavens should be no more for the Text tells us He came to fulfil the Law and Prophets so that if all the Law and Prophets be unfulfilled Christ did not answer the end of his coming and if any be fulfilled then ALL the Law must not last till the Heavens be no more and if any be fulfilled then the seventh-day sabbath may be fulfilled since the sabbath is called a shadow of good things to come Col. 2.16 17. However if any of that Law Mat. 5. be fulfilled by Christ no man can conclude reasonably from that Text that the seventh-day sabbath is in force Lastly Though all this Law Mat. 5. was in force before Christs death yet we are freed from the Law by the death of Christ Rom. 7.2 3 6. therefore no Argument can be drawn from this Text to prove the seventh-day sabbath unless Christ or his apostles had reinforced the observation of it after his Resurrection Argum. 6 I come now to
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
they must be our Examples for A TIME of worship they must be so for a PLACE of worship for such places were as well commanded as such times Secondly The Apostle circumcised Timothy must we therefore circumcise Thirdly The Apostle Paul did observe the Law of the Nazarites Act. 21. must we therefore observe it Fourthly The Apostle said He must needs keep the feast of the Passeover Act. 18 21. Doth it therefore follow that we must keep the feast of the Passeover and yet after this manner do these men reason viz. that they must keep the seventh day sabbath because Paul kept it Fifthly The Text doth not say Paul did keep the sabbath any more then it faith he did reverence the sanctuary but that having the opportunity of these times and places in which the Jews were assembled he made use thereof to preach Christ unto them Argum. 12 Having urged and answered those Arguments taken from commands and Examples out of the Old and New Testament I come now to those Arguments that plead the seventh day sabbaths Morality from Natural Reasons and the first is That the seventh-day sabbath must needs be moral because as Mr. Spittlehouse told me before many witnesses that the seven Stars did preach the seventh day sabbath and therefore the Heathen kept the Saturday which is so called of Saturn the seventh Planet I answer that first this is vain Philosophy indeed But secondly Mr. Spittlehouse is an ignorant Philosopher and a more ignorant Astrologer in saying that Saturn is the seventh Planet which all writers in Astronomy and Astrology do declare to be the first Planet and accordingly so place it and call it and therefore the Heathen rather kept Saturday as the first day then the seventh day because Saturn is the first of all the seven Planets But thirdly The Heathen did keep every ninth day to Jupiter doth it therefore follow that these were sabbaths that God required Again Plutarch saith of Theseus that the Athenians offered to him their greatest sacrifices upon the eighth day of October because of his arrival that day from Cret◠and they did keep the eighth day of every month because he was derived of Neptune and therefore Philo the Jew puts this difference between Jews and Gentiles viz. that the Jews kept a day every week but the Gentiles did but keep one in a moneth by which it appears that the seventh day of the week was not more honoured by the Heathen then the ninth day of the week or the eighth day of the month on which they offered their greatest sacrifices But lastly If it were lawful thus to trifle might not a man as well prove Sunday or the first day of the week to be a sabbath according to the light of Nature because the Heathen worshipped the Sun as any body can prove Saturday to be a sabbath because the Heathen worshipped the Planet Saturn but enough if not more then enough of this vain reasoning Argum. 13 The thirteenth Argument is taken from the morality and perfection of the number seven that it is a perfect number and therefore when the seventh day comes we must rest for the proof of this notion they cite Scriptures that magnifie the number seven as Davids praying seven times a day and Christs casting seven Devils out of Mary Magdelene and seven yeers of plenty and seven yeers of famine in Egypt amp c. To all which I answer that one would think these men had suffered 7 yeers famine in a want of Arguments for their opinion of the seventh day or else they would never catch at such things as these but I remember Solomon faith to the hungry every bitter thing is sweet therefore if these men were not languishing for want of Arguments they would never feed themselves with such vain arguings For may not the Papists plead this Argument for their seven Sacraments as well as these men can plead it for the seventh day sabbath But secondly Are not other numbers both in Nature sacred and prophane writings as much set by as the number seven as God made two lights Gen. 1.16 and he made man two eyes two feet two hands and two ears so there was two tables of the Law and two Nations in Rebecca's womb and two Testaments the like enum eration may be found of other numbers both in sacred and prophane writing but this kind of arguing is more like Cornelius Agrippa's Occulr Philosophy then Christian Divinity Argum. 14 The fourteenth and last Argument is taken from the practise of the Church the three first Centuries after Christ whence they infer that if the Christians so long after kept the seventh day it is a sign that it was given them in charge by Christ To this I answer that the Christian Churches kept the feast of Easter 300 years after Christ doth this follow therefore that Christ gave the keeping of Easter in charge to them and that the Churches 300 years after Christ were zealous of Easter day is very obvious to all that have any acquaintance with the stories of those times see Euseb lib. 5. cap. 21.22 23 24. and herein were the Christians divided the Eastern Churches kept it at the same time the Jews kept their passeover and the West Churches kept it upon some Sunday following after in like manner were they divided about the observations of their weekly dayes the Ebionites saith Eusebius were a fort of Hereticks that were zealous of the Law and did own the Epistle to the Hebrews but denied the Epistles of Paul for that he spake against the Law those did keep the Jews seventh day with other Ceremonies of the Law and celebrate the Sundays in remembrance of Christs Resurrection as other Christians do lib 3. cap. 24. The like saith Epiphanius lib. 1. Haeres 3c thus we see how the Christians were divided in their practise about the weekly and yearly observation of dayes that we may as easily prove Christ left the feast of the Passeover in charge to the Christian world as that he left the seventh day in charge because as the one was practised so was the other for more then 300 years after Christ Having answered the Arguments levied for the Jews Sabbath I shall now urge reasons why the Jews Sabbath or the seventh day Sabbath is not of force to be believing Gentiles in the times of the Gospel either by the Law of nature Moses 〈◊〉 Christ Argum. 1 First the Gentiles are not commanded by the Law of Nature because nature doth never convince any of sin for not keeping the seventh day Sabbath and yet it did convince the Gentiles of sin for not keeping the other nine Commandments now had the Sabbath been a moral Law or a Law in nature then would nature as well have reproved her children for the profaning of it as it hath reproved them for the breach of all the rest and that nature hath reproved every man for the breach of all other laws which are moral appears if we
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
we minde Acts 11.20 compared with vers 26. we shall see in vers 20. that the Gentiles believed and turned to the Lord and these were called Christians at Antioch vers 26. and yet the Doctor saith he never heard of any such creature in the world as a Gentile Christian Dr. Cham. I pray then say Believing Gentiles are not bound to keep the seventh-day-seventh-day-Sabbath and then I will deny the Minor Mr. Ives I wonder Sir that you should quibble about terms and trouble us so often to alter the terms in the Question as first for the term Gentiles you afterwards alter and will have it all Christians and now for Christian Gentile you would have it believing Gentile Well Sir be it so I will then prove that believing Gentiles are not bound to keep the seventh-day-Sabbath which is the Minor proposition denyed by you If believing Gentiles are bound to keep the seventh-day-Sabbath Then they are bound by the law of Nature by the law of Moses or the law of Christ But they are nor bound by the Law of Nature the Law of Moses or the Law of Christ to keep the seventh-day-sabbath Ergo Believing Gentiles are not bound to keep the seventh-day-sabbath Dr. Cham. Believing Gentiles are bound by the Law of Moses which is all one with the Law of Christ therefore prove your Minor Mr. Ives If the believing Gentiles are bound to keep the seventh-day-sabbath by the Law of Moses then they are bound to keep it by the Law that was given to Israel But the believing Gentiles are not bound to it by the Law that was given to Israel Ergo Believing Gentiles are not bound by the Law of Moses to keep the seventh-day-sabbath Dr. Cham. I deny the Minor and say that the believing Gentiles are commanded to keep the seventh-day-sabbath by the Law that was given to Israel Mr. Ives I prove the Minor thus If the Law that was given to Israel was given to none but Israel Then believing Gentiles are not bound to keep the seventh day sabbath by the Law that was given to Israel But the Law that was given to Israel was given to none but Israel Ergo. Dr. Cham. I deny the Minor and say that Law was given to other Nations besides Israel Mr. Ives That it was given to no Nation but Israel I prove out of Psal 147.19 20. He hath given his laws to Jacob his statutes and judgements unu Israel he hath not dealt so with ANY Nation and for his judgements THEY have not known them Dr. Cham. I do distinguish of giving the Law there is a giving as a priviledge and a giving by way 〈◊〉 punishment Now though it was not given to any Nation but Israel as a priviledge yet it was given to other Nations by way of punishment to judge them by it Mr. Ives I do confess it was given to no Nation as priviledge according to what you say and do say that it was not given to any other Nation by way of punishment but the Nation Israel which I 〈◊〉 prove If that Law that was given to Israel had been given to any other Nation by way of judâ—â—ment Then other Nations would haâ— been judged by it But no other Nation was to be judged by it Ergo it was not given by way of judgment to any Nation but Israel Dr. Cham. I deny the Minor and say that the Law of Israel was given to other Nations to judge them by it Mr. Ives If no Nation shall be judged by Israels Law but those that lived under it Then it was given to no Nation but Israel to be judged by it But no Nation shall be judged by it but they that lived under it Ergo it was given to no Nation but Israel to be judged by it Here the Doctor urgeth the former distinction again about giving by way of priviledge and giving by way of judgement which is a vain distinction because no Law doth judge any body but those that were bound to keep it and by keeping of at were capable to enjoy the priviledges of it Dr. Cham. Upon the former distinction I deny the Minor Mr. Ives I prove the Minor viz. that no Nation shall be judged by Israels Law that did not live under it by the text Rom. 2.12 As many as have sinned without the law shall be judged without the law and as many as have sinned under the law shall be judged by the law Dr. Cham. That is true and therefore I say other Nations lived under that Law of Israel so as to be judged by it Mr. Ives That other Nations did not live under it so as to be judged by it I prove thus If there be any other Nations to be judged by Israel's Law Those Nations are either recorded in the Scripture or other Histories But neither the Scriptures nor other Histories do record any such thing Ergo. Dr. Cham. There are Scripture-records that shew us that other Nations shall be judged by Israel's Law Mr. Ives I pray then Sir assigne those Scripture-records Dr. Cham. I shall then assigne Rome 2.14 15. with Rom. 3.19 In Rom 2. it is said the Gentiles should be judged though they had 〈◊〉 the Law Mr. Ives That 's true 〈…〉 this text makes against you direct 〈…〉 so far from saying the Gentiles were 〈…〉 Law and therefore should be judged by it that it saith the direct 〈…〉 were without it therefore 〈…〉 without is Dr. Cham. But it is said in Rom 3. That whatsoever do law saith it saith to them that are under the law that every mouth may be stopped and that all the world may become guilty before God Here is ALL the WORLD are become guilty by what the Law saith to them that are under it Mr. Ives That 's true but how doth it follow that all the world are under the Jews Law because by a Law God will finde them guilty or how can this be proved to be Moses Law since the text before cited by you saith some were not under Moses Law Dr. Cham. You see that the same things were writ in the heart that were given by Moses for the text saith They viz the Gentiles did by nature the things contained in the Law And therefore it matters not whether it was the Law given by Moses or no. Mr. Ives Here Sir you have given away your cause at once for my business hath been to shew you that the seventh-day-Sabbath is not required of believing Gentiles by Moses Law because Moses Law was not given to the Gentiles which is that I have been proving and you have been denying and now in the conclusion you say it matters not whether it were the Law given by Moses or no. So then I have proved the thing denyed all this while by your own words because you had your liberty to except against the enumeration of Laws in the Syllogism and you excepted against the Law of Moses saying The Law of Nature Moses and Christ were all one so that if the
hast heard and lived ver 35. Unto THEE it was shewed c. and ver 36. Out of heaven He made THEE to hear His voice So that Israels Law in which the Sabbath was contained was made for man and yet not for every man Again God saith It is not good that man should be alone Gen. 2.18 here the Lord made a woman for Adam but would it not be ridiculoâ—â— to reason thus Whatever the Lord made for Adam every man is bound to keep would it not then for low that Paul and all other men sin that have 〈◊〉 wives because the woman was made for Adam not this as good Logick as Mr. Tillams who saith The Sabbath was made for man and therefore every man is bound to keep it Mr. Tillam If that Text alleadged by you Deut. 5. be understood of Adam then you have over thrown your Argument yesterday wherein you denyed the extent of the Law of Moses to all men Mr. Ives It is true that if Adam or the word man be always understood for every individual man then my saying that God gave the Law in Sinaâ— unto MAN doth overthrow what I said yesterday and to day too but this is begging the Question and taking it for granted that where-ever any thing is spoken of or to MAN or HOMO that it is to be understood of every man then which nothing is more false as I have already shewn Mr. Tillam As to what you objected from Gen. 8.21 I answer that by Gods cursing the ground for MANS sake it is to be understood of all men universally because all men sinned in Adam Mr. Ives 〈◊〉 say again that God did not curse the ground 〈◊〉 the sin of Noah but for the wickedness of that 〈◊〉 and therefore Noah is excepted when God 〈◊〉 the ground was cursed for mans sake he 〈◊〉 of Noah Thee have I sound upright in this â—eneration therefore you see that a thing may 〈◊〉 done for MANS sake when it is not done or the sake of every man So the Sabbath â—ight be made for man and yet not for every individual man as hath been already shewn once and again Mr. Tillam Noah was under the curse being made a prisoner in the Ark whereas otherwise he should have been free and every man feels the curse of Adam upon him Again to the Text Deut. 5. when the Word saith he spake to man he means that he did not speak to children The question was not Whether Noah did not in some measure suffer by reason of the Deluge but whether this curse was for his sake Good men may suffer in a common calamity when the calamity may not be for their sakes but for the sake of those wicked men among whom they dwell Again How could it be a curse for Noah to be saved in the Ark I confess this is such a Paradox that the world never heard of before And whereas it is said God spake with man Deut. 5. to signifie that he did not speak to children Weâ—â— then it follows from hence that MAN is noâ— always taken for every son and daughter of Adamâ— as Mr. Tillam hath been pleading but as God 〈◊〉 said to speak to man by way of distinction from children so as hath been said he is said to speaâ— to MAN when he did speak to Israel by way 〈◊〉 distinction from all other Nations in the world 〈◊〉 hath already been plentifully shewed Mr. Tillams second Argument If the Gentiles that could not be Prosolyteâ— nor joyned to the Jewes were bound to keeâ— the seventh-day Sabbath then all men weâ—â— bound to keep the seventh-day Sabbath buâ— that such Gentiles are so bound I prove out oâ— Esai 56.5 6. Thus saith the Lord to the Eunuch that keep my Sabbath c. And let not the son of the stranger that is joyned to the Lord say The Lord hath surely separated me c. Mr. Ives I answer first These terms in the Text arâ— like the term MAN which you last insisted on and how can an universal Proposition be concluded when the premises are but indefinite But secondly As this Text doth not respect all men so it doth not relate to beleevers in Gospel times which is the thing you are to prove and that this Text doth not relate to beleevers in Gospel times there are these Reasons in the Text it self First Because it respects the time in which Sacrifices and burnt-Offerings were to be offered ver 7. where God tells these men whoever they are that if they do the thing that pleaseth him that their Burnt-Offerings and their sacrifices shall be accepted upon his Altar c. Secondly This saying in Esay doth not respect those strangers that should be Proselyted 〈◊〉 the Christian Religion in the time of the Gospel but such as were Proselyted to the Jews Religion in the time of the Law for it is said that even them he viz. God will bring to to his holy mountain and make them joyful in his house of prayer ver 7. 3. That this house of Prayer was not Christ's spiritual house the Church of the New Testament appears by Christ's own words Mat. 21.12 13. And Jesus went into the temple of God and cast out all them that sold and bought and overthrew the tables of the mony-changers and the seats of them that sold doves and said to them It is written My house shall be called the house of prayer but ye have made it a den of theeves So that it appears plainly by the words of Christ that this house of which the Prophet speaketh was the material temple which they had made a house of merchandize by buying and selling in it and not the spiritual House of Christ in the New testament Mr. Tillam I say the time spoken of in Esay 56. is the Gospel-times because in the first verse it speaks of a Salvation to come and a Righteousness to be revealed secondly because it speaks of Eunuchs that were to be joyned to the Lord which could not respect the times of the Law because in the Law Deut. 23.1 it is said that an Eunuch shall not enter into the Congregation of the Lord. Mr. Ives I answer first by concession that the time spoken of in the first verse is the Gospel-times but the Text doth not say they shall keep the sabbath when those times come but the Promises of the Benefits that should accrew to them by Christ as his coming used as motives to stir up the people to do the things that were THEN required as appears vers 1. Thus saith the Lord Keep judgement and DO justice FOR my salvation is at hand TO come as if the Lord had said You that do expect benefit by the salvation TO come in the Gospel must be very careful to do those things that are commanded in the Law And whereas it is said that this must needs respect Gospel-times because the Eunuch is said to be admitted which could not be under the Law I answer first
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-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-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
bestowed upon you labour in vain Mr. Coppinger These dayes mentioned in the Text they are not the Jewish but the Gentile Observations of days as appears by considering the eighth verse where it is said They did service to that which by nature was not God which must needs be understood of the Gentiles Mr. Ives Sir you did but even now tell us That the Jews and Gentiles were under one and the same Law and that the Law of Nature had all the Ceremonies of the Jews contained in it if you then said true what reason have you to imagine that the Jews might not do service to such as by nature were not gods even as the Gentiles did since the Gentiles had by your own confession one and the same law to inform them in the truth and to shew them what was errour But secondly the Jews did worship that which by nature was not God many a time and often and therefore it doth not follow that these words must be restrained to the Gentiles onely for the Jews made them a Calf and said it was their god Exod. 32 8. And to this might be added Isa 2.8 20. Mic. 5.13 1 King 9. 9. 1 King 11.23 where it is said that the Children of Israel worshipped Ashtoreth the god of the Zidonians and Chemosh the god of the Moabites and Milcom the god of the Children of Ammon c. and it 's further said that when God will bring them into their own Land and convert them to the knowledge of Christ that he will cleanse them from all their Idols Ezekiel 36.25 37 23. By which it appears â—hat the Apostles saying They did service to that which by nature was not God doth not prove this spoken of Gentiles onely since that the Idolatry of â—he Jews was one great cause of Gods scattering â—f them among the heathen as at this day Mr. Coppinger These days which the Apostle speaks of were the Gentiles dayes which they did obâ—erve in imitation of the Jews as the Jews had 〈◊〉 Table of the Lord and the Gentiles had a Table of Devils Mr. Ives If you consult the text together with what â—ath been said in my former Reply you will â—â—nde that this was spoken of the Jews and the â—â—ewish Rudiments from which Christ came 〈◊〉 redeem them as appears Gal. 4.3.4 Secondly because they were such Rudiments â—nder which the Jews were to continue till â—e time appointed of the Father Gal. 4.1 2. â—ow the Father never appointed any of the Gentiles Idolatrous Rudiments neither did God appoint any time for the Gentiles to conâ—â—ue in them therefore these could not be 〈◊〉 Idolatrous Rudiments of the Gentiles Thirdly they are complained of for observing â—â—ars which clearly shews that it doth not relate to the superstitious times of the Gentiles but to the times that were commanded of the Jews in the Law of Moses for it was never heard of that any Nation in the world did observe years besides the Jewâ— who indeed were to keep the seventh year and 〈◊〉 Jubilee year sacred and not to do any work 〈◊〉 them Fourthly and lastly the whole scope of this â—pistle to the Galatians is to reclaim the Jews from running back to the Mosaical Rudiments of the Law who did not onely Judaize themselves 〈◊〉 would have compelled the believing Gentiles to Judaize also as appears by Pauls blaming Peter 〈◊〉 so doing Gal. 2.14 and therefore he cautions 〈◊〉 not to be entangled again with the yoke of bondage 〈◊〉 chap. 5. vers 1. Which is the bondage of the Mosaical Law as appears vers 2. and the same bondage which he feared they were turning to in the 〈◊〉 serving days moneths times and years as any 〈◊〉 may see that compareth the eighth and ninth very of the fourth of the Galatians Mr. Coppinger The Apostle doth detect them for observiâ—â— the Rudiments of the world as opposed 〈◊〉 them of the Church of God and this was 〈◊〉 the time that they knew not God when 〈◊〉 chose such days as he did not appoint Secondly the Ordinances of the Law 〈◊〉 glorious therefore he could not relate to the 〈◊〉 when he speaks of beggerly Elements Thirdly he labours to perswade them from such Idolatrous times lest his labour had been in vain in drawing them from their Idols Fourthly These Galatians being under a strong temptation to the bondage of the Law and Paul having confuted them by telling of them that then they must be circumcised which â—ndeed was useless hereupon they are ready to turn to their own heathenish Idolatry again as the Apostle feared Mr. Ives I have assigned several reasons why these times could not relate to the superstitious times of the Gentiles to which you have answered not a word but in the stead thereof endeaâ—our to prove that these were spoke of Gentile Rudiments First you say they must be gentile Rudiments â—ecause they are called the Rudiments of the world â—nd opposed to the Rudiments of Gods Church I answer that this proves not against me but your self for the Jewish Laws were called the Rudiments of the world Gal. chap. 4. vers 3. which they â—ere to continue under as children under tutors â—ll the time appointed of the Father And you â—our self told us That those Rudiments of the Jews were commanded and given in charge to all â—he world though now you seem to deny it Again you say the Ordinances of the Law were gloâ—ious therefore they could not be called beggerly â—nd weak I answer First though they were glorious yet now Christ is come that glory is no glory in comparison as appears 2 Cor. 3.9 10. Secondly the Apostle saith that the glory thereof was done away and therefore they are weak Thirdly the Author to the Hebrews calleth the Commandments and Rudiments of the Law weak and unprofitable which is all one with weak and beggerly even as a man that is weak and beggerly is not able to do any thing to profit even so the Author to the Hebrews phraseth it in saying That there was a disanulling of the Commandment going before for the weakness and unprofitableness thereof And whereas you say the Apostle labours 〈◊〉 draw them from Idolatrous times and not Jewâ—â—â— I have in the former Reply given answer to this by shewing that this Notion is contrary to the scoâ—â— of the whole Epistle and whereas you say 〈◊〉 Galatians were under a strong temptation to the bondage of the Law and the Apostle having confuted that opinion they presently run back to the other extream of heathenish Idolatry I answer 〈◊〉 this conceit supposeth two Epistles to the Galatians for if conviction from Judaism had been the fruit of one Epistle turning them from the other extreaâ— of Idolatry must be the fruit of another Epistle because that which was written to remove them 〈◊〉 of Judaism could not at the same time complâ—â—â— of their going to the other extream of Gentilism 〈◊〉 as I have said this Notion must be
14 of Leviticus you shall see that the Priest was to offer the burnt Offering and the meat Offering upon the ALTAR and the Priest shall make an Atonement for him and he shall be clean Mr. Coppinger But what if here was an Altar this was spoken by Christ to the leper after he came off the mount but our difference lay about the meaning of the word Altar and Gift in Christs Sermon upon the Mount Mat. 5. Mr. Ives I pray Sir confess your Errour for shame for is it not a shame for you to to tell us that Christ commanded the Leper to offer his Gift without an Altar when Christ bid him offer it as Moses commanded and when you turned to the Law of Moses did you not say the Priest was to offer without an Altar and now I shew you that the Priest did offer upon the Altar for the clensing of the Leper you put it off and tell me What if there were an Altar it is not to your purpose why did you not say so at first and save us this labour but give me leave to tell you again that it is to my purpose to shew you the Errour of your Argument for if Christ commands the Leper to observe all those ceremonial observations for his clensing then is your Argument false that saith All things that Christ commanded us in his Sermon upon the Mount all believing Gentiles are bound to observe to the end of the world but you say this that Christ commands the Leper to do was not on the Mount but as soon as he came off the Mount this you say is nothing to Gift and Altar mentioned in Mat. 5. in his Sermon upon the Mount I answer That the difference in places especially so little difference as between Christs being on the Mount and off from the Mount could not make a difference in his commands Secondly it cannot reasonably be imagined that Christ would command the Leper to do any thing when he came off the Mount that was contradictory to what he did command when he was upon the Mount therefore I have great reason to believe that the Altar that he commands them to offer their Gift on in Mat. 5. in his Sermon upon the Mount is the material Altar like unto that which he bids the Leper offer his Gift on as soon as he comes off from the Mount Mat. 8. and this I the rather believe because that there is no text from the beginning of the Bible to the death of the Messiah that speaks of an allegorical Altar Mr. Coppinger It may be understood allegorically in this place though it might not be understood so in the old Testament as for instance the Apostle speaks of a text out of the Psalms in the third of the Romans where he saith They were all goâ—â— out of the way c. where he useth those general terms in a sence differing from the old Testament Mr. Ives I answer first That the Apostle doth not â—ut any other sence upon those words then David puts upon them in the Psalms secondly if he did that is no rule for you as for instance David saith in the sixteenth Psalm that God will not leave his soul in hell c. this the Apostle saith Act. 2.31 that David spake of the resurrection of Christ so in like manner though I may restrain a text when God restrains 〈◊〉 and allegorize a text when the holy Ghost â—oth warrant me may I therefore allegorize a â—ext when I have no warrant as you do this 〈◊〉 Mat. 5. which I shall leave to the Assembly 〈◊〉 judge whether the gift and altar upon which Christ commands the gift to be offered be allegorical or literal And if it be spoken of a â—aterial altar then have I confuted your Argument by shewing that some things that Christ commanded in his Sermon upon the Mount are not in force to all believing Gentiles to the end of the world Moderator I pray Sir if you have another Argument â—rge it briefly for I perceive the time is expired that you agreed to break off at Mr. Coppinger I shall then briefly urge one Argument which take as followeth If the seventh day sabbath was of force before the death of Christ to believing Gentiles then it is of force still But the seventh day sabbath was of force before the death of Christ to believing Gentiles Ergo it is of force still Mr. Ives SIR I wonder that you make Arguments that have not one true Proposition in them for this is like the last both Propositions being false however prove the Minor It is observable that Mr. Coppinger in the last Dispute before this did affirm That all the Gentiles were bound to keep all the ceremonies of the Law of Moses now then if this be a good Argument why we must keep the seventh day sabbath now because we were to keep it before the death of Christ then we must be circumcised and offer sacrifices for the same reason because he himself did confess that those things the Gentiles were bound to observe before the death of Christ Mr. Coppinger If the Reason of a Law doth remain the same that it was before Christs death the Law doth remain the same But the reason of the seventh day sabbath doth remain Ergo the Law for the seventh day sabbath doth remain Mr. Ives I deny the Major for that which you call the reason of a Law may remain the same when the Law doth not remain and for this I shall give you two instances instead of many The first is Exod. 23.11 there you shall find that the reason why God would have Israel to keep the seventh year for a sabbath in which â—hey should not gather that which grew of its â—own accord it was for the good of the poor â—hat the poor of thy people might be refreshed Exod. 23. now a man may as well say he must let his and lie every seventh year because the reaâ—on remains viz. That he may refresh the poor of his people as he may say he must keep the â—eventh day sabbath because the reason of that Law is in force which is That his stranger and â—ervant and cattle may be refreshed But further there is another reason urged why we must keep the Law that commands he seventh day sabbath and that is say you because we believe as well as the Jews that God made heaven and earth in six dayes and â—ested the seventh therefore we as well as the Jews must work six dayes and keep the Saturday or seventh day sabbath I say this conseâ—ence doth not follow for the reason why â—srael was commanded to sanctifie the priests â—he sons of Aaron was because the Lord their God did sanctifie them Lev. 21.8 now though I do believe with Israel that the Lord doth sanctifie me yet I am not bound for this reason to sanctifie the priests the sons of Aaron thuâ— you see by these two instances that the reason of a Law
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.