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

Here now even from the beginning God hath insinuated this Doctrine unto us, teaching us in circulo hebdomadis diem, unum that in the compass of a week, one whole day is to be put apart for a spiritual rest unto God, are these: Unto all which may be added, that for proof othat this Commandment is natural, moral, and perpetual; that I say may be added which was practised among the Gentiles, and all the Heathen. And now Do. Bounds purpose unto the p. 30. is to be proved only this, that a Sabbath was from the beginning, and still is to be kept, and that in the proportion of one day in seven; and after that proceeds to prove what day the Sabbath should be kept; his words are these p. 30. Now, as we have hitherto seen that there ought to be a Sabbath day, so it remaineth that we should hear upon what day this Sabbath should be kept; and here he showeth that this is not left unto the Church, but prescribed by God himself, as who prescribed one day unto the Jews, and another day unto us Christians; but still one in seven: The same was the opinion both of Bellarmine and Master Hooker in his Ecclesiastical policy. Whereas both Master Rogers and the Prefacer so carry the matter, as if by Doctor Bounds opinion we Christians were bound to keep our Sabbath on the same day whereon the Jews were bound to keep theirs, which is most untrue, though the fourth Commandment may be indifferently accommodated to our Christian Sabbath as it was unto the Jewish Sabbath, save only as touching the reason given, which hath express reference to the creation; but our Christian Sabbath stands in reference to the work of Redemption. Each is the rest on a seventh day after six days of labour, and as they were bound to sanctify their seventh, so are we bound to sanctify ours; and as that was rested on, and sanctified in remembrance of Gods rest from the work of Creation, so is ours rested on in remembrance of Christs rest from the work of Redemption, so that our day of rest is but translated from the day of the Lord our Creators rest, to the day of the Lord our Redeemers rest. And on this ground might the Church justly teach us to pray at the hearing of this ⟨p. 159⟩fourth Commandment; Lord have mercy upon us, and incline our hearts to keep this law. But like enough, both Master Rogers and this Prefacer might be of Brentius his opinion;

Here now even from the beginning God hath insinuated this Doctrine unto us, teaching us in circulo hebdomadis diem, unum that in the compasse of a weeke, one whole day is to be put apart for a spirituall rest unto God, are these: Ʋnto all which may be added, that for profe othat this Commandement is naturall, morall, and perpetuall; that I say may be added which was practised among the Gentiles, and all the Heathen. And now Do. Bowndes purpose unto the p. 30. is to be proved only this, that a Sabbath was from the beginning, and still is to be kept, and that in the proportion of one day in seven; and after that proceeds to prove what day the Sabbath should be kept; his words are these p. 30. Now, as we have hitherto seene that there ought to be a Sabbath day, so it remaineth that we should heare upon what day this Sabbath should be kept; and here he sheweth that this is not left unto the Church, but prescribed by God himselfe, as who prescribed one day unto the Jewes, and another day unto us Christians; but still one in seven: The same was the opinion both of Bellarmine and Master Hooker in his Ecclesiasticall policy. Whereas both Master Rogers and the Prefacer so carry the matter, as if by Doctor Bowndes opinion we Christians were bound to keepe our Sabbath on the same day whereon the Jewes were bound to keepe theirs, which is most untrue, though the fourth Commandement may be indifferently accommodated to our Christian Sabbath as it was unto the Jewish Sabbath, save onely as touching the reason given, which hath expresse reference to the creation; but our Christian Sabbath stands in reference to the worke of Redemption. Each is the rest on a seventh day after six dayes of labour, and as they were bound to sanctifie their seventh, so are we bound to sanctifie ours; and as that was rested on, and sanctified in remembrance of Gods rest from the worke of Creation, so is ours rested on in remembrance of Christs rest from the worke of Redemption, so that our day of rest is but translated from the day of the Lord our Creators rest, to the day of the Lord our Redeemers rest. And on this ground might the Church justly teach us to pray at the hearing of this