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.

An Appendix to the former Disputations.

I Have annexed this insuing Appendix, for the infor∣mation fo the weak, and those that are not acquaint∣ed with the Laws and Terms of Disputation; and it may also serve for the general use of all that do de∣sire to be satisfied in the present controversie, who per∣haps may not have leasure or patience to read all the foregoing Arguments and Answers urged in the prece∣ding Disputations: and herein I shall observe this me∣thod. First, I shall lay down all those Arguments that I have ever met with, which are levied for the defence of the Saturday-Sabbath; with brief Answers thereunto.

Secondly, I shall urge the Reasons why I am perswa∣ded the Saturday-sabbath is not in force to the belee∣ving Gentiles.

Thirdly, I shall shew some Reasons for the justifying the present practise of the Christians in their Religious observations of the first day of the week, otherwise called the Lords-day.

And first, to the first, namely, the Arguments that are urged by some Judaizing Christians for the defence of the seventh-day sabbath; and they are of three sorts: the first sort are taken from the Scriptures, the second from some Reasons in Nature; and the third sort of Reasons are taken from Tradition. I shall plainly and briefly speak first to the first (viz.) those Arguments that are alledged for the Saturday-sabbath ou•• of the

Scriptures; and these are, some taken from Texts out of the Old, and some from Texts out of the New Testa∣ment: I shall first begin with those Arguments urged for the defence of the seventh-day sabbath out of the old Testament, and they are of two sorts; first, such as are taken from example: and secondly, such as seem to be grounded upon a command.

[Argum. 1] The first Reason is taken from Gods example, Gen. 2.2. And God rested the seventh-day, &c. and ver. 3. God blessed the seventh day, and sanctified it: Be∣cause 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 A∣dam was in innocencie, and so consequently to all his poste∣rity.

[Ans.] To which I answer, first, that Gods example, un∣less 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 A∣dam should have imitated God, had he continued in in∣nocency, 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 al∣ready 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, Jose∣phus would have mentioned it in his History of Amiquities from Adam to Moses, as well as other things, especi∣ally considering the great occasion which he had to de∣fend the Antiquity of the sabbath, from the great re∣proach that was cast upon it by Appion of Alexandria, who tells the Jews that their sabbath was derived from the Egyptian word Sabbo, which signifieth a disease in the Privy parts, which (saith he) the Jews were smote with after they had travelled six days from Egypt, whereupon they were forced to rest the seventh-day, and therefore called it a Sabbath from the name of the disease, which they called Sabbo. Now Josephus could not have a bet∣ter Argument to have vindicated the Jews sabbath a∣gainst 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 deri∣ved 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 begin∣ning of it was in the wilderness, after that Israel came out of Egypt, as any one may see that reads Josephus a∣gainst Appion, Lib. 2. which clearly shews, that the sab∣bath was not kept before Israel came into the wilder∣ness.

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 antici∣pation 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 Scrip∣tures 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 other∣wise true, but with respect to what it was afterwards cal∣led; in like manner Moses saith, God sanctified the se∣venth-day, Gen. 2.3. which also refers to the Law that God gave to Israel by the hand of Moses for the sancti∣fying of it. And lest this seem strange, I shall give you another Text, that by the mouth of two or three witnes∣ses every word may stand: see therefore Exod. 16.32, 33, 34. In the 32 verse the Lord did command that an Om•••• of the Manna should be put in a pot to be laid before the testimony of the Lord, and the 34 v. saith, That as the Lord commanded Moses, so Aaron laid it up before the testimony of the Lord: which was no otherwise true, but with respect to what was done afterwards; for as yet there was no Ark nor Testimony made, as appears, if we consider that at this time the Israelites were sojourning in the wilderness

of Sin; and the command for the Ark, and the making of the Tabernacle was not given till they came to Sinai, Exod, 25.10. at which time the Testimony was given to them, and yet mention is made of this before: so in like manner, when Moses saith Gen. 2. That God did sanctifie the seventh-day, he is to be understood in the same sense, as the other Text is understood, where it is said, Aaron laid up the Manna before the Testimony, which relates to what was afterwards done when the Law was given: even after the same manner doth Moses speak in Gen. 2. when he faith, God did sanctifie the seventh-day; not that he did sanctifie it in Eden, any more then Aaron laid up the Manna in the wilderness of Sin before the Testimony; but that he did sanctifie it when he gave his Law to Isra∣el: and this is further confirmed by what hath been spo∣ken (viz.) that from the Creation of the world to the time of Moses, which was above two thousand yeers, there is not one word mentioned of the seventh-day sabbath, though occasionally there is mention made of all other moral duties.

[Argum. 2] The next Reason that is rendred why belee∣ving Gentiles should keep the Sabbath, is taken from the com∣mand 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 command∣ments, 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 sab∣bath. 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 Rea∣sons of the Law given to Israel, which are, first, God gave this as a Reason why Israel should rest the seventh-day, be∣cause 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 sab∣bath.

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, Le∣vit. 21. 8. Now I hope all Christian Gentiles, beleeve that God doth sanctifie them: but doth it therefore fol∣low, 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 be∣leeving Gentiles must therefore sanctifie that place, be∣cause 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 deep∣er of this cup of Judaism, and keep the seventh-yeer sab∣bath, 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 sancti∣fie 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 Judai∣cal Laws, whose Reasons are still the same, though the Laws are changed.

[Argum. 5] The next Arguments follow from the Scrip∣tures 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 clean∣sed, Mat. 8.••.

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 fulfil∣led 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 be∣fore 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 Disci∣ples 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 Disci∣ples 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 sab∣baths, that if any for fear of an enemy should have offe∣red to fly to save his life upon the sabbath, the Jews themselves would have laid hands first upon him; there∣fore 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 cal∣led a sabbath day, which was to come to pass after the Ascen∣sion, 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 un∣clean, 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 se∣venth day sabbath according to the command, that there∣fore 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 Command∣ment 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; there∣fore 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 Ce∣remonial, 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 uni∣versally 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 ap∣pears, 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 there∣fore 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, ap∣pears (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 ap∣pears verse the first: Let us fear, lest a PROMISE being left of entring into rest, any should come short through unbe∣leef.

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 unbelee∣vers did not, nor could not enter into this rest, ver. 11. Let us therefore labour to enter into that rest, lest any man fall after the same example of unbeleef.

Thirdly, Whereas it is said, that the Author alludeth to the seventh day rest, because it is said, God rested the seventh day, ver. 4. I answer, This Text doth no more prove that the Gentiles are commanded to observe that time of rest, because the Author alludeth to the se∣venth day, then it proves they were to observe that place or rest, (viz.) the Land of Canaan, because he alludeth to that place v 8. For if Joshua had given them rest, he would not after wards have spoken of another day; by which words the Author doth as truly allude to the place of rest that Joshua conducted Israel to in Canaan, as he doth al∣lude to the time of rest, that God rested on; and therefore this cleerly proves that both were typical; for Joshua did give them the rest in Canaan, and a rest upon the seventh day, and yet he prophesies of another rest, and another day; which clearly proves, this was neither the time of rest, nor the place of rest that Israel did enjoy,

that the Author means; but that place of rest and time of rest, which under the Gospel the beleevers have in hope, and which after all their labours and travels they shall at last have in hand, and rest from all sorrow and labour (when that great sabbath shall commence) as God did from his labour, when he had ended his work of Creation. To this agrees Mat. 11 28. Come unto me all ye that labour, and I will give you rest: and Revel. 14.13. Blessed are the dead which die in the Lord, from henceforth faith the Spirit, that they MAY rest from their labours, and their works do follow them.

[Arg. 10] I proceed to the next Text of Scripture, which is much insisted on to prove the seventh day sabbath is in force to beleeving Gentiles by a Commandment, and that is Jam. 2.8, 10. where the whole Law is required, and where it is said, we should not offend in one point; therefore the seventh day sabbath being a part and a point of the whole Law, be∣leeving Gentiles are bound to observe it: to this is added those words of Paul, Rom. 3.31. We establish the Law.

[Ans.] To which I answer, first, that this word Law, and whole Law, is variously taken in holy Scriptures; and therefore it is not safe to conclude the seventh day Sab∣bath from such Texts, lest we are forced at last to do as some did, who some years since began to professe the Jew∣ish Sabbath, because it was a part of the Law, and after∣wards came by the force of the same reason to keep all the Jewish Ceremonies, because they were parts of the whole Law, and at last went over Sea and turned Jews, and denied the Lord Christ to be the true Messiah. And that the word Law is variously taken, nothing is more manifest; for there is a Law of Moses, Mal. 4.4. and Acts 13.39. there is a Law of Christ, Gal. 6.2. there is the Law of Nature, Rom. 2.14. there is the Law of Works, and the Law of Faith, Rom. 3.27. there is the Law of Bondage, Acts 15. and 10. Gal. 5.1. and there is a Law of Liberty, James 1.25. and James 3.12. So speak and so de, as they that shall be judged by the Law of LIBERTY.

Now the great Question will be, which of these Laws James means, when he tells us, We must keep the whole law? if he means, the whole Law of Moses, then we must, as I have said, observe Circumcision, because the Jews did Circumcise, that the Law of MOSES might not be broken, Joh. 7.23. and the Apostle tells us, Gal. 5.2. That be that was circumcised was bound to keep the WHOLE Law; so that to understand this Text to be meant of Moses Law, will necessarily introduce all Judaism; but if we should understand it (as indeed we ought) for the Law of Liberty, and the Law of Faith, which is the Law that James speaks of in this Chapter, and that Paul doth speak of, when he saith, Rom. 3.3. He doth establish the Law: I say, if we understand the word Law in this later fence for the Law of Christ, the Law of Faith, and the Law of Liberty; I demand where any of these Laws do command a seventh day sabbath? So that what ever the Law of Christ, and the Law of Faith and Liberty, and the Law of Nature do injoyn us to observe, these we must observe in every point, or we shall be guilty of all, if we wilfully break the least Command required in these Laws, which in no place commands a seventh-day sabbath: and that James means the Law of Liberty, the second Chapter 12 Verse will inform us. For when he had in the 10 Verse told them, that be that sinned in one point of the Law was guilty of all; he tells them in the 12 Verse what Law he means, and therefore bids so do, as those that should be judged by the Law of Liberty: so that unless any body can prove, that the Law of Liberty doth command a seventh day sabbath, they cannot prove, from this Text, that the believing Gentiles are bound to observe it any more then they are bound to observe all the Jewish rudiments; the observation whereof, experience tells us is the sad and evil consequence of this opinion.

[Argum. 11] The eleventh Argument to prove the seventh day sabbath, is more general then the former, viz Because all Laws that were never repealed are in force; therefore the

seventh day sabbath is in force by a Law, because it was once commanded and never repealed.

I answer, if by the not repealing of a Law, they do mean that which is not expresly and particularly repeal∣ed, then we must keep the Passover; for that was once a Law, and was never repealed expresly and particularly.

Again, we must keep the year of Jubilee, for that was once a Law, and it was never expresly and particularly repealed. Furthermore, by this Argument we must keep the seventh yeer for a sabbath, and neither plow or sow our fields, or do any work for that whole yeer, because it was once commanded, Levit. 25. and it was never expresly and particularly repealed: but doth it therefore follow that we are bound to observe these things? in like manner it doth not follow that the seventh day sabbath must be still observed, because it was once commanded, and in so many words was never repealed.

But lastly, The seventh day sabbath is repealed in Col. 2. where it is called, A shadow of things to come.

[Argum. 12] We come now to those Texts that are urged for Examples; and they are those that tell us, that be Apostle preached in the Synagogue every SABBATH-day, Act. 13.14, 42. Act. 16.12, 13. Act. 17.2. Act. 18.4. Whence it is inferred, that we ought to walk as we have them for an Example; therefore if they kept the seventh day sabbath, we must.

I answer, Then we must meet in a Jewish Synagogue as well as the Apostles did every sabbath day: if 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 sab∣bath, any more then it faith, he did reverence the sanctu∣ary; 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 se∣venth 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 wit∣nesses) that the seven Stars did preach the seventh day sab∣bath, 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 Philoso∣pher, and a more ignorant Astrologer, in saying, that Saturn is the seventh Planet, which all writers in Astro∣nomy 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 sab∣baths that God required? Again, Plutarch saith of The∣seus, 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 eve∣ry 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, be∣cause 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 per∣fect 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 Mag∣delene; and seven yeers of plenty, and seven yeers of fa∣mine 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 argu∣ings. 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 num∣ber 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 Re∣becca's womb, and two Testaments; the like enum erati∣on 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 ob∣servations 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 Ce∣remonies of the Law, and celebrate the Sundays in re∣membrance 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 pra∣ctise 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 practi∣sed, so was the other, for more then 300 years after Christ.

Having answered the Arguments levied for the Jews Sab∣bath; 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 na∣ture 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 Mo∣ses, broke the first Commandment, in that they worshipp••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 men∣tion of their breach of the fourth Commandment. They broke the fifth Commandment, in that they were disobe∣dient 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 Gen∣tiles, 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 na∣ture. 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 break∣ing? 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 sab∣bath, Lib. 2. contr. Appion.

Again, secondly, the Gentiles could not keep the se∣venth day by the light of Nature, because they are not exactly able to compute the seventh day from the Crea∣tion, 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 al∣so 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 va∣ration of Longitudes and Latitudes, they had lost a day before they returned; which they had never been infor∣med 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 Gen∣tiles, 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 punish∣ment 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 re∣quired 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 A∣postles 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 under∣stood, the Holy Ghost, for the help of our understand∣ing, 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 sab∣bath 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 command∣ed the believing Gentiles to keep the seventh day sab∣bath, is, Because the Apostle calls all the times that the Jews observed in the Law, weak and beggerly elements, a∣mong 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 se∣seventh year, and every year of Jubilee, was commanded to be observed. Now if they had no time which they ob∣served, but days, moneths, times and years, and all these were weak and beggerly Rudiments, then it plainly ap∣pears that their seventh day sabbaths are weak and beg∣gerly. This reason remains good, till some body shall shew me that the seventh day sabbath was not included in these words, days, moneths, times and years.

My last R••ason why Christ never commánded the gentiles to ••••serve the seventh day sabbath, is because the Apostle gives a toleration to the Christians to keep every

day, as they are perswaded in their own minds, either to esteem one day above another, or every day alike, Rom. 14.5. which liberty he could not have given them, if Christ had confirmed the Law of Moses to the beleeving Gen∣tiles. But this Argument did meet with two Objections; the one was, that this could not be understood of every day according to the letter of the Text; because the Apostle gives a toleration to eat all things, and yet the Holy Ghost, Act. 15. forbiddeth the eating of blood, and things strangled, &c.

In like manner (say they) must we restrain the words every day, to be understood of every day but the sabbath.

To which I answer, that the Holy Ghost hath put a re∣striction upon the word every thing; but neither Christ, the Holy Ghost, nor the Apostle hath put a restriction upon this word every day: therefore no mortal man ought to take that liberty to restrain the words of a Text, when the Holy Spirit doth not restrain them.

The second thing Objected against this Argument, from Rom. 14. is this, (viz.) That if we are at liberty, and under no restraint, but may keep every day alike, then there is no reason to observe any day.

The answer to this Objection maketh way for the last thing intended, which is to shew, that though Christ hath set us at liberty from those Mosaical Institutions for the observation of days, and hath made all days alike in respect of any Mosaical sanctity; yet it doth not there∣fore follow, that we may spend every day to the service of the flesh, and chuse whether we will set apart any time to the service of God, as I have already hinted, page 90.

For first, God hath freed us from that place of worship by the death of Christ, unto which both Jews and Pro∣selytes were enjoyned to come up to worship, which was in the Temple at Jerusalem: and now Christ hath made every place alike, in that one place hath no more Legal or Mosaical sanct••ty then another; doth it therefore fol∣low, that Christians may abuse this liberty, and chuse

whether they will meet to worship God in any place or no? No more doth it follow, that because Christ hath made all days alike in respect of any Mosaical sanctity, that therefore we may chuse whether we will keep any day at all.

Again, secondly, Christ hath set us free from those Mosaical Laws which God made for the maintenance of the Levitical Priesthood and Legal Ministry, and hath not injoyned us how much or how little the Ministers of the Gospel should be allowed; doth it therefore follow, that we may chuse whether we will allow them any thing or nothing? In like manner, it doth not follow, be∣cause Christ hath taken away the Mosaical institution for the observation of days, that therefore we may chuse whether we will observe any day, or any time for the wor∣ship and service of God.

But to this it is objected, That though Christ hath taken away that kind of maintenance, yet he hath ordained, that they which preach the Gospel, should live of the Gospel, 1 Cor. 9.1.

I answer in like manner, that though he hath taken away those Mosaical observations of days and times, yet we are under a command to observe A time to worship, as well as A maintenance for Ministers: my Reasons are, first, because the light of Nature hath taught all people to set apart some time to worship and serve their God: for if the light of Nature doth injoyn men to worship, it doth also injoyn them to observe some time in which they ought to worship. After this manner the Apostle argu∣eth in the forecited Scripture, for the maintenance of the Gospel-Ministery; shewing that the light of Nature teacheth, That they which plant a vineyard ought to eat of the fruit thereof; and that they which plow, should plow in hope, to be pa••takers of their hope: the like reason (if not much greater) he urgeth, why they that sow spiritual things, should partake of temporal things: so that though God hath freed us from that maintenance of Ministers, and that place of worship that was commanded in the

Law, yet there remains a moral obligation upon us to ob∣serve some place to worship God in, and also to provide a competent maintenance for those that administer spiri∣tual things unto us. In like manner there remains a Moral obligation upon us to observe A time to worship God, though we are freed from all those days and times that the Law of Moses commanded his Disciples to ob∣serve.

But 2. This doth not only appear from the light of Nature, but from the Scriptures also, which command, That we should not forsake the assembling of our selves toge∣ther, as the manner of some is, Heb. 10.25. Now if we must frequent the Assemblies of Gods people, then we must observe A time to worship, or else we cannot ob∣serve the duty that is here injoyned; for, if we may chuse whether we will observe any time of worship (as the Ob∣jection vainly supposeth) then we cannot perform this duty: of frequenting the Assemblies of the Saints, which appears was a duty not only commanded, but practised in the New Testament, Jam. 2.2. Act. 11.26. 1 Cor. 11.20. 1 Cor. 14.23. in all which Texts we are informed of the whole Churches meeting together in one place, accord∣ing as they were required; which they could not have done, had they not agreed upon the place where, and a time when to meet together: so that if Christians must meet together to worship God, they must also observe a time in order thereunto.

And as I have shewn that A time and place ought to be observed for Gods worship; I shall in the last place shew, that the first day of the week ought rather to be obser∣ved then any other day; and that, because the Church∣es of Christ have injoyned us to observe that time for publick worship, therfore that time ought rather to be ob∣served then another; for we are bound to hear the Church of Christ in all things that she commands us to observe, provided, that the Church doth command nothing contrary to the commands of Christ: now that the Church doth not command any thing contrary & the com∣mands of Christ, in commanding us to observe the first

day of the week, appears, because Christ hath not left us any one day or time in charge, rather then another; no more then he hath left any place of worship in charge, ra∣ther then another: and therefore the Church doth do nothing derogatory to the mind of Christ, in appointing a time of worship, no more then she doth in appointing a place of worship: and that Christ hath not left us a com∣mand 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 oppo∣sition to that day appointed by the Church for the exercise of Religion. Now unless these men can prove by ex∣press text that Christ hath given us a command to ob∣serve 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 agree∣ment 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 appoint••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 rea∣son, but for that the Church observeth the first day of the week, and refuseth to observe the Mosaical or Jewish se∣venth 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 se∣venth 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 stum∣bled 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 ••ospel of Je∣sus 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, to∣gether with my Reasons why I beleeve we ought to ob∣serve 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 contro∣versie, 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.