The Christian Sabbath defended against a crying evil in these times of the antisabitarians…

because there is none that knoweth not, that when his highness to whom none can approach, built this wonderful frame, he rested on the seventh day. 2. And thus ere I am aware, I am fallen upon the holiness of the day, acknowledged generally by the Heathens themselves as this Jewish writer conceived. Theophilus Antiochenus an ancient Father in his second book written to Autolycus, acknowledgeth the celebrity of this day amongst all men, though the reason thereof was not so well known to most; to wit as drawn from Gods rest on that day after he had created the World. Tertullian also acknowledged the Heathens to solemnize the seventh much after the same manner that the Jews did; confirmed by the learned observation of Jacobus Godefridus, notwithstanding some exceptions made against it. And that this was the practise of the Romans he proves farther out of Tibullus and Ovid, namely that they did feriari rest on the Saturday as the Jews did. And Manasseh Ben Israel in his 35. question upon Exodus writes thus, Ne Agareni quidem, Veneris diem religiosissimè colentes quem Algama vocant, Sabbato nomen, suum eripuerunt: hauddubiè ita providente Deo, ut omnium animis aeternitas ejus imprimeretur. The very Agarenes, most religiously observing ⟨p. 61⟩the Friday, which they call Algama, have taken from the Sabbath its name: doubtless God so providing, that the eternity thereof should be imprinted in the minds of all men; Belike as a testimony of Gods rest from his works in the Creation, therewithal to maintain an acknowledgement of God the Creator. More then this, Salmasius acquainted Rivetus with some collections made by the forementioned Georgius Symellus out of certain apocryphal books, one whereof is called [Greek or Hebrew], the little generation, the other [Greek or Hebrew], the life of Adam, in which the author observes through many weeks, that the seventh day was a day of rest; and that he conceived the author of that book to have been a Jew, translated by some Hellenist, who makes mention of the Lords Day: And Doctor Willet allegeth Philo calling the seventh day [Greek or Hebrew], a festival of all Nations. So little need have we to stick upon that in Hesiod, [Greek or Hebrew], the seventh is an holy day;

becaase there is none that knoweth not, that when his highnesse to whom none can approch, built this wonderfull frame, he rested on the seventh day. 2. And thus ere I am aware, I am fallen upon the holinesse of the day, acknowledged generally by the Heathens themselves as this Jewish writer conceaved. Theophilus Antiochenus an antient Father in his second booke written to Autolycus, acknowledgeth the celebrity of this day amongst all men, though the reason thereof was not so well known to most; to wit as drawn from Gods rest on that day after he had created the World. Tertullian also acknowledged the Heathens to solemnize the seventh much after the same manner that the Jewes did; confirmed by the learned observation of Iacobus Godefridus, notwithstanding some exceptions made against it. And that this was the practise of the Romans he proves farther out of Tibullus and Ovid, namely that they did feriari rest on the Saturday as the Jewes did. And Manasses Ben Israel in his 35. question upon Exodus writes thus, Ne Agareni quidem, Veneris diem religiosissimè colentes quem Algama vocant, Sabbato nomen, suum eripuerunt: hauddubiè ita providente Deo, ut omnium animis aeternitas ejus imprimeretur. The very Agarenes, most religiously observing