Shortly after the publication of Dr. Bound's book, in which he advanced the modern notion regarding the so-called Christian Sabbath, that it is a perpetuation of the fourth commandment, but that the day specified therein had been changed by divine authority, we first hear of John Traske, who both wrote and spoke in defence of the seventh day. He also contended that the scriptures are sufficient to direct in religious services, and that the state has no right to prescribe any ordinances contrary to the laws of God. For this he was brought before the Star-Chamber, where a long discussion was held respecting the Sabbath, in which Dr. Andrews, Bishop of Winchester, took a prominent part. Traske could not be turned from his opinion, but received a censure in the Star-Chamber. "He was sentenced on account of his being a Sabbatarian," says Paggitt's Heresiography, "to be set upon the Pillory at Westminster, and from thence to be whipped to the Fleet Prison, there to remain a prisoner for three years. His wife, Mrs. Traske, was confined in Maiden Lane and the Gate House Prisons fifteen years, where she died, for the same crime." Another distinguished advocate for the truth was Theophilus Brabourne, a learned minister in connexion with the Established Church. He wrote a book, which was published in London in 1628, wherein he argued that the Lord's Day is not the Sabbath by divine institution, but "that the seventh day is still in force." For this, and similar works, he was arraigned before the Lord Archbishop of Canterbury, and the Court of High Commission. His examination was conducted in the presence of many persons of high distinction, and several lords of his Majesty's Privy Council. For some reason, it is not possible to ascertain distinctly what, though probably he was over-awed by the character of the assembly, he signed a recantation and went back to the bosom of the church. Nevertheless he continued to assert, that if the Sabbatic institution be indeed moral and perpetually binding, the seventh day ought to be sacredly kept. About the same time, it appears that Philip Pandy commenced propagating the same doctrines in the northern parts of England. He was educated in the Established Church, of which he became a minister. He withdrew from its communion, however, and became the mark for many shots. He held several important disputes about his peculiar sentiments, and contributed much to promulgate them. James Ockford, another early advocate of the Sabbath in England, appears to have taken part in the discussions in which Traske and Brabourne were engaged. He also wrote and published a book in 1642, which was seized and burned by the authorities of the Established Church.