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

after he had finished all his works in six days, and thereupon blessing it and sanctifying it, whereupon it grew to be a festival day generally amongst all? Tertullian though alleged on the other side, yet hath been already showed to be of the same mind, in this particular with Chrysostom and Austin. Add unto these Epiphanius haer. 51. Sabbatum primum est, quod ab initio decretum est ac dictum à Domino in mundi creatione quod per circuitum ab eo tempore usque huc juxta septem dies revolvitur. The first Sabbath is that which the Lord from the beginning ordained and spake in the creation of the world, which by revolution from that time to this, according to the circle of seven days returneth. Athanasius also upon those words of our Saviour,¹ All things are given to me of my Father, distinguisheth between the Sabbath day, and the Lords day; affirming the Sabbath day to have been the end of the first creation, and the Lords day the beginning of the second creation. Bede in his Hexameron professeth, that the rest of the seventh day after six dayes working, semper celebrari solebat, was always wont to be celebrated: If always, then before the children of Israels coming out of Egypt, before Abraham, before the flood, even from the beginning of the days of Adam the first of men. Add unto this ⟨p. 17⟩the received, and most currant opinion of the Jews, by the testimonies of Philo and Josephus vouched by Wallaeus. Philo in his second book of Moses writing thus, Quis sacrum illum diem, per singulas hebdomadas recurrentem non honorat? Who doth not honour that holy day according to the weekly revolution thereof? and he delivers this not of the Jews only, but of the Greeks and Barbarians, of inhabitants of Mainland, and Islands, those of Europe, of Asia, and of the whole habitable part of the world to the very ends thereof. Josephus l. 2. against Appion, professing that there is no City of Grecians or Barbarians, nor any Nation, to whom the customary observation of the seventh, whereon the Jews rested, had not reached. Add unto this the testimony of two Rabbins, mentioned by Broughton in his Consent of Scriptures acknowledging this, and another Rabbin alleged by Peter Martyr upon Genesis, both cited by Master Richard B•field in his answer to Master, Breerwood. Give me leave to add my mite also of mine own observation. The 92.