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

therefore in this case it stood them upon to take notice of that place, and by some fair interpretation vindicate themselves from suspicion of contradicting the express Word of God. 5 Tertullian himself justifies our doctrine, namely, that God from the beginning sanctified the seventh day, as Rivetus shows out of his fourth book against Marcion, cap. 12. where hee sayth, Christum ipsum Sabbati diem, benedictione Patris à primordio sanctum benefaction sua efficere sanctiorem, That Christ himself made that day more holy by his well doing on that day, which by the benediction of the Father was made holy from the beginning. So that Tertullians meaning in the place alleged to the contrary, cannot be, that the ancient Patriarchs simply observed not the weekly Sabbath, but only that they observed it not after that manner the Jews did; and that the like interpretation must be given ⟨p. 15⟩of the passages alleged out of other of the Ancients. 6 For further proof whereof, observe that Theodoret, albeit on the 20. of Ezekiel he saith in like manner that God prescribed unto the Jews the sabbatical vacations, Ut haec civilis administrationis ratio peculiaris à Gentium quidem eos distingueret institutis: that this peculiar administration might distinguish them from the customs of the Gentiles: yet Wallaeus shows that the same Theodoret in his questions upon Genesis,¹ doth manifestly declare, that even from the beginning of the creation, God did ordain this day to rest and sanctification. As who having created the creatures in six days, by the rest of the seventh day manifested the creation to be perfected; like as in seven days he concluded the whole circle of days. And that by blessing the seventh day and sanctifying it, he declared, Quod non illum diem inutilem putabat ad creandum, sed ad quietem accommodatum statuit. The meaning whereof in effect is this, that he did not think that day unfit to have any thing created therein, but only it was his pleasure to ordain it for a day of rest. The same Author shows Chrysostom to be of the same opinion in his 10.

therefore in this case it stood them upon to take notice of that place, and by some faire interpretation vindicate themselves from suspition of contradicting the expresse Word of God. 5 Tertullian himselfe justifies our doctrine, namely, that God from the beginning sanctified the seventh day, as Rivetus shewes out of his fourth booke against Marcion, cap. 12. where hee sayth, Christum ipsum Sabbati diem, benedictione Patris à primordio sanctum benefactione sua efficere sanctiorem, That Christ himselfe made that day more holy by his well doing on that day, which by the benediction of the Father was made holy from the beginning. So that Tertullians meaning in the place alleaged to the contrary, cannot bee, that the ancient Patriarchs simply observed not the weekely Sabbath, but onely that they observed it not after that manner the Jewes did; and that the like interpretation must bee given