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

And what other sense this can have, than that God commanded it to be set apart for holy uses, we cannot devise; For seeing Gods blessing and sanctifying of it doth undoubtedly denote ⟨p. 190⟩some act of God, this must be either an immanent act, or an act transient; Not an act immanent, for all such are eternal, but this was temporal, following upon Gods rest on the seventh: For therefore (it is said) God blessed the seventh day, and sanctified it; and being an act transient and temporal, it must declare his will to have it sanctified, that is (by the general notion of the word) set apart, that is, from profane and secular, to holy uses; And how could this will of God be manifested but by commandment, seeing it is a will of God not so much concerning what shall be done, as concerning what shall be mans duty to do? And this hath both Walaeus, and after him Rivetus justified, and this latter against Gomarus, once and again, and that by divers arguments. And thus, as we have express Scripture for it, so we have as evident reason to justify it: For, no other ground can be devised for the dividing of the whole course of time into weeks, each consisting of seven days, than as it stands in congruity to Gods making the world in six days, and resting on the seventh. Which division of time was undoubtedly observed by the Israelites, and received by them from their forefathers, yea, and from the Patriarchs of old, who lived before the flood, and that continued without alteration even from the Creation of the world; For otherwise they could not have discerned what days had been answerable to the first six of the Creation, and what day to the seventh, wherein God rested, having finished the creation. But this was well known unto them, as appears by their gathering Manna, and promulgation of the 4th Commandment, together with the rest on Mount Sinai;

And what other sense this can have, than that God commanded it to be set apart for holy uses, wee cannot devise; For seeing Gods blessing and sanctifying of it doth undoubtedly denote ⟨p. 190⟩some act of God, this must be either an immanent act, or an act transient; Not an act immanent, for all such are eternall, but this was temporall, following upon Gods rest on the seventh: For therefore (it is said) God blessed the seventh day, and sanctified it; and being an act transient and temporall, it must declare his will to have it sanctified, that is (by the generall notion of the word) set apart, that is, from profane and secular, to holy uses; And how could this will of God be manifested but by commandement, seeing it is a will of God not so much concerning what shall be done, as concerning what shall be mans duty to doe? And this hath both Walaeus, and after him Rivetus justified, and this latter against Gomarus, once and againe, and that by divers arguments. And thus, as we have expresse Scripture for it, so we have as evident reason to justifie it: For, no other ground can be devised for the dividing of the whole course of time into weeks, each consisting of seven dayes, than as it stands in congruity to Gods making the world in six dayes, and resting on the seventh. Which division of time was undoubtedly observed by the Israelites, and received by them from their forefathers, yea, and from the Patriarches of old, who lived before the flood, and that continued without alteration even from the Creation of the world; For otherwise they could not have discerned what days had been answerable to the first six of the Creation, and what day to the seventh, wherein God rested, having finished the creation. But this was well known unto them, as appears by their gathering Manna, and promulgation of the 4th Commandement, together with the rest on Mount Sinai;