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

But as for our reason, we call all the World to judge of it; God did require one day in seven to be set apart for his public service under the Law; how much more doth he require as good a proportion of time under the Gospel? Nay from the beginning of the World he hath required it, and to this day both Jews, and Christian Gentiles have observed the same proportion. Again God in his moral Law hath required this, and that not as ceremonial, never any man hitherunto having set his wits on work to devise any ceremoniality herein; neither was it ever known that God abrogated this proportion of time to be allowed unto him for his service; therefore it continueth still as a moral Law to bind us, and shall continue until God himself set an end unto it: now let master Lows reasons be compared with these in every indifferent conscience, and let them have that authority which they deserve, because being well conceited of the strength of his reasons, he sensibly complains of his want of authority. It seems Pope Alexander the third was a man of more authority then reason. For he maintains in Cap. licet. de feriis, as Doctor Rivetus relates it, that both the old and new Testament have in special manner appointed the seventh day for man to rest thereon, and he takes it out of Suarez. de relig. l. 2. c. 2. but Rivetus cannot assent unto him, if he delivers this of any moral institution; yet that it was so appointed by the fourth Commandment unto the Jews it cannot be denied; and that not as ceremonial; for we have seen how oddly Rivetus hath carried himself in coming to speak of the ceremoniality. For to make this good he flies to the particularity of the seventh day; and if the ceremoniality thereof, be enough to infer the ceremoniality of such a special proportion of time as of one day in seven; it may suffice as well to constitute a ⟨p. 82⟩ceremoniality in the general, namely in this that some time is to be set apart for Gods Service, which yet all account to be moral by the very light of nature.

But as for our reason, we call all the World to judge of it; God did require one day in seven to be set apart for his publique service under the Law; how much more doth he require as good a proportion of time under the Gospell? Nay from the beginning of the World he hath required it, and to this day both Iewes, and Christian Gentiles have observed the same proportion. Againe God in his morall Law hath required this, and that not as ceremoniall, never any man hitherunto having set his wits on worke to devise any ceremoniality herein; neyther was it ever knowne that God abrogated this proportion of time to be allowed unto him for his service; therefore it continueth still as a morall Law to bind us, and shall continue untill God himselfe set an end unto it: now let master Lowes reasons be compared with these in every indifferent conscience, and let them have that authority which they deserve, because being well conceited of the strength of his reasons, hee sensibly complaines of his want of authority. It seemes Pope Alexander the third was a man of more authority then reason. For hee maintaines in Cap. licet. de feriis, as Doctor Rivetus relates it, that both the old and new Testament have in speciall manner appointed the seventh day for man to rest thereon, and hee takes it out of Suarez. de relig. l. 2. c. 2. but Rivetus cannot assent unto him, if he delivers this of any morall institution; yet that it was so appointed by the fourth Commandement unto the Iewes it cannot bee denied; and that not as ceremoniall; for we have seene how odly Rivetus hath carried himselfe in comming to speake of the ceremoniality. For to make this good hee flyes to the particularity of the seventh day; and if the ceremoniality thereof, bee enough to inferre the ceremoniality of such a speciall proportion of time as of one day in seven; it may suffice as well to constitute a