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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	name_n	sabbath_n	sunday_n	5,309	5	11.1214	5	false

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

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 ●nother for the beleeving Gentiles To this I answer ●hat it doth not follow that because this Epistle was ●riten to Jews that THEREFORE there should be 〈◊〉 Law for them and another for the Gentiles but ●econdly this absurdity if it be an absurdity ●●ay as well be drawn upon the text because it is ●●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 ●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. Tina● 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 Lord● day by which it appears that without confusion Mr. Tindal thought the Apostles might observe both days as the state of Christian ●●fairs then stood and as your self have confesse that both the Sabbath-day and the Lords-da● 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 sin●● you have cited Mr. Tindal let Mr. Tindal 〈◊〉 the Controversie who by your own confession ca●● 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 ●ssembly to meet upon one day and another ●●rt to meet upon another and if any of our ●●iends do so they do evil for they ought all 〈◊〉 meet at one place and at one time and to ●●rry one for another and not to vary hours ●uch less days Mr. Ives I still think I have reason for my opinion viz. that those that do pretend to keep the ●eventh-day may keep the first day of the week ●o the Lord without being guilty of sin and confusion although your sabbath now under debate were true but enough of this I shall ●herefore proceed to another Argument to ●rove that all beleeving Gentiles are not commanded to keep the seventh-day sabbath which I thus do If the seventh-day sabbath was a Law to none but Israel and such as were proselyted to their Religion then all beleeving Gentiles are not commanded to observe it But the seventh-day sabbath was a Law to none but Israel and such as were proselyted to their Religion Ergo. The Minor I thus prove That Law which was given as a sign between God and Israel was a Law to none but Israel But the seventh-day sabbath was given as a sign between God and Israel Exod. 31.15 17. Ergo The seventh-day sabbath was a Law to none but Israel Mr. Tillam To the sabbaths being a sign I answer that it is either of things past or of things present or of things to come if of things past then it is a sign of the Creation of the world or else it is a sign of his sanctifying presence which I have found in this observation but that the seventh-sabbath is a sign of good things to come I utterly deny Again If the sabbath was a sign so were all the Commandments and therefore its being a sign doth not make it void any more then the rest of the Commandments which are also called signs Mr. Ives Whereas Mr. Tillam saith the Sabbath was a sign of the Creation I say it was not for though Heaven and Earth be exprest in the command of the sabbath yet the sabbath is no where said to be given them for a sign that God made Heaven and Earth for though God's resting the seventh-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

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

of the Gospel or the Multitude But the Law-maker hath not appointed any of these Ergo. Under the Law the Sabbath-breaker was to stoned to death by the MVLTITVDE and if that Law the seventh-day Sabbath be in force the MULTITUDE then by the same Law 〈◊〉 MULTITUDE are to stone the seventh-day 〈◊〉 hath breakers to death Mr. Tillam I declare that the Law given by God 〈◊〉 Moses upon Mount Sinai is in force to all believing Gentiles and thus I prove it Whosoever doth expect the sun of righteou●ness to arise with healing under his wings th●● are bound to observe the Law of Moses Mal. 2 3 4. Remember the law of Moses my servant which I commanded him in Horeb for all Israel with the statutes and judgements So that the reason why Christians are bound and encoun●ged to keep it is because it is the Law of the ten Commandments And here I might fram● a Syllogism but I will not take that conrse And I might say That Law which contained these two causes that faith Thou shalt not kil● and Thou shalt not commit adultery is the Roya● Law and that that law is the law of the ten Commandments and so consequently requireth the keeping of a Sabbath day Mr. Ives I do perceive that Mr. Tillam either will no● or cannot answer my Argument else surely he would not have forgotten the place of a Respondent and argue in stead of answering For it 〈◊〉 evident that he waves the strength of my Ar●ments and proposeth Arguments of his own 〈◊〉 to little purpose Surely this is true for there is neither Argument nor Answer in what Mr. Tillam last urged 〈◊〉 is no Answer for he doth not so much as 〈◊〉 any notice of Mr. Ives his Argument one way 〈…〉 other Again there is no Argument that con●●udes any thing in question if those broken speeches 〈◊〉 violating the rules of Disputation may be 〈◊〉 with the name of Arguments For first there is not one word of the seventh-seventh-day 〈◊〉 in the Argument he would seem to make 〈◊〉 Mal. 4.2 3 4 no nor in the text it self 2. There is not one word of believing Gentiles which are the subjects in the question neither in be text nor the argument 3. The promises and excouragements which are 〈◊〉 to those that keep the Law of Moses mentioned in Mal. 4. are as well made to the keeping the ceremonial as the moral part of Moses Law for the text saith they were to keep that Law with the statures and judgements given in Horeb. Now if by this text the Sabbath be enjoyned it is no otherwise enjoyned then as it was among other Statutes given in 〈◊〉 of which the ornaments of the Priests was one Exod. 29.9 and the burnt-offerings another Lev. 3.17 both which are called perpetual statutes as any body may see that consults the texts 4. If the Sabbath be required in this text M● 4. where there is an exhortation to keep the Law● Moses c. it is required of none but ●ews w● are granted in the explanation of the Question 〈◊〉 be under that Law as appeareth vers 4. Reme●ber YE the law of Moses which I commande● unto him in Horeb for ALL ISRAEL with 〈◊〉 statutes and judgements So that this text om● proves what is granted viz. that all Israel 〈◊〉 under the Law given in Horeb but is far enoug●● from proving that believing Gentiles are bound 〈◊〉 observe that Law and farther from answering 〈◊〉 Ives his Argument which because Mr. Tillam said nothing to it Mr. Ives proceeded Mr. Ives If God hath appointed the same punishme●● to be inflicted upon the seventh-day ●●abbath●● breaker in the times of the Gospel as he di●appoint should be inflicted upon the Jews Sabbath-breakers in the times of the Law I d●demand of all this Assemble since Mr. Tillam doth refuse to answer who it is that God hath●● appointed to punish the breach of the seventh-day Sabbath among the believing Gentiles 〈◊〉 the times of the Gospel whether it be 〈◊〉 Civil Magistrate or the Gospel-Minister 〈◊〉 whether every man shall rise up and kill his brother because he doth not keep the seventh-day sabbath And although Mr. Tillam will not nor cannot answer this Argument yet hath he the boldness to say that they are all Atheists Papists Prelates Ranters Quakers and some Notionists that gainsay the seventh-day sabbath as appears by his Book page 6. Hereupon Mr. Tillam was provoked to answer Mr. Tillam As for my Book there is no such thing in it if there is it is the Printers Errata and therefore you that have a minde to know the truth thereof together with other things therein contained you may buy it at Livewel Chapmans in Popes-head-alley or a● Mr. Eversdens at the Greyhound in Pauls Church-yard Mr. Ives It is strange you should be ignorant of your own book and as ●rappe that the Printer should erre so foully as to put an Argument of five or fix lines in your book if it were not in the copie and that it is in the book I shall shew you Hereupon Mr. Ive● took Mr. Tillams book out of his pocket and read these very words before all the people viz. that Gods precept seconded by his practice gives such full honour to the Sabbath that I hear of none but Atheists Papist● Prelates Ranters Quakers and some Notionists that deny it Mr. Ives having read these passages to the people Mr. Tillam desireth Mr. Ives to hand the book to him which Mr. Ives did and when Mr. Tillam had read those passages he gives this answer Mr. Tillam It is true I mention these persons in my book but I do not compare all that deny the seventh-day-sabbath to such but all that deny A sabbath Mr. Ives Sir that cannot be because both Papistas and Prelates do acknowledge A Sabbath or a time to worship and further you allude to the sabbath that God commanded and seconded by his practise which was say you the seventh-day and thereupon tell your Reader that you hear of none save Athei●●s Papists Prelares Ranters c. that deny IT meaning the seventh-day sabbath as any body may perceive that reads your Book therefore Sir I cannot but wonder that you should be so confident in your opinion as thus to judge and censure those that are contrary minded since you hereby refuse to answer my Argument and to assign who the Law-maker hath appointed to execute the punishment which he hath assigned in the Law of Moses for sabbath-breaking since you say both that law and the punishment annexed to it is in force to the beleeving Gentiles Mr. Tillam Well then I will answer you and I do say that the great law-giver himself shall punish the breach of the seventh-day sabbath Mr. Ives I demanded who the lawgiver hath appointed under him to execute this punishment for so runs the Argument viz. he hath appointed some or other c. and you answer He will do it himself if this answer had been

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-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-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 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 Israel and this is further confirmed by what hath been spoken viz. that from the Creation of the world to the time of Moses which was above two thousand yeers there is not one word mentioned of the seventh-day sabbath though occasionally there is mention made of all other moral duties Argum. 2 The next Reason that is rendred