and therefore it was not proper to the Jews, being first begun in Paradise, and then afterward renewed in Mount Sinai. So that this moral end was the first end, and common end: and although as the Jews had a more special cause of worshipping God, in that they had received a more peculiar deliverance, when they could have no rest in Egypt, they on this day did remember their rest: yet nevertheless this was not the end, but rather a reason why they did keep the Sabbath: as we may see also, Exod. 23. 12. where the Lord commandeth the seventh day to rest, adding as a reason, not as an end, that thine Ox and thine Ass may rest, & the son of thy Maid, and the stranger may be refreshed. Where this sparing of the beasts is added, as a reason drawn from that humanity, which is in the Law, not as a thing for this special end in this precept commanded, which is proper rather to the sixth Commandment, and but accessory unto this. For which cause this ceremony being but accessory, cannot take away the principal, and being the latter, it cannot take away the former. It is no good reason, that the accessory being taken away, the principal should also be abrogated: but rather on the contrary, the accessory removed, the principal may remain, the appurtenance being past, the more general substance may continue: and though the latter be disannulled, the former may be unabolished. Wherefore though the ceremonial end, which was but an accessory, and added afterward as a thing peculiar to the Jews, is gone with them, to whom this law was made: yet the moral end which was the principal, and first given out as a thing general to all, appertaineth still unto us. *Lastly, whatsoever severeth either God from man, or man from man, the same is abrogated: the law Moral (which is free from all ceremonies, and through Christ requireth nothing but a sincere, though imperfect obedience, as being void of all rigour, and exempted from the curse) doth not sever God from man, nor man from man: Therefore the Law moral is not abrogated. For nothing is disannulled, but the rigour and curse of the Law, which made a divorcement between God and man, and the ceremony of the Law, which made a separation between man and man, that is, between the Jew and the Gentile, as we may gather, Coloss: 2. and Galat. 4.
and therefore it was not proper to the Iewes, being first begunne in Paradise, and then afterward renewed in Mount Sinai. So that this morall ende was the first ende, and common ende: and although as the Iewes had a more speciall cause of worshipping God, in that they had receiued a more peculiar deliuerance, when they could haue no rest in Egypt, they on this day did remember their rest: yet neuertheles this was not the ende, but rather a reason why they did keepe the Sabbath: as we may see also, Exod. 23. 12. where the Lord commandeth the seuenth day to rest, adding as a reason, not as an end, that thine Oxe and thine Asse may rest, & the sonne of thy Mayde, and the stranger may be refreshed. Where this sparing of the beasts is added, as a reason drawne from that humanitie, which is in the Law, not as a thing for this speciall end in this precept commanded, which is proper rather to the sixt Commaundement, and but accessarie vnto this. For which cause this ceremonie being but accessarie, cannot take away the principall, and being the latter, it cannot take away the former. It is no good reason, that the accessarie being taken away, the principall should also be abrogated: but rather on the contrarie, the accessarie remooued, the principall may remaine, the appertinance being past, the more general substance may continue: and though the latter be disanulled, the former may be vnabolished. Wherefore though the ceremoniall ende, which was but an accessarie, and added afterward as a thing peculiar to the Iewes, is gone with them, to whome this law was made: yet the morall ende which was the principall, and first giuen out as a thing generall to all, appertaineth still vnto vs. *Lastly, whatsoeuer seuereth either God from man, or man from man, the same is abrogated: the law Morall (which is free from all ceremonies, and through Christ requireth nothing but a sincere, thogh imperfect obedience, as being voyd of all rigour, and exempted from the curse) doth not seuer God from man, nor man from man: Therefore the Lawe morall is not abrogated. For nothing is disanulled, but the rigour and curse of the Lawe, which made a diuorcement betweene God and man, and the ceremonie of the Law, which made a separation betweene man and man, that is, betweene the Iewe and the Gentile, as we may gather, Coloss: 2. and Galat. 4.
- *Whatsoever severeth •ither God from man, as the curse of the moral Law, or man from man, as the ceremonial doth, the Jew from the Gentile, that only is abrogated. The moral law being made our good friend and guide in and by Jesus Christ, doth not separate us from God, nor from man, Jews or Gentiles which are in Christ. Ergò it is not abrogatedWhatsoeuer seuereth •ither God frō man, as the curse of the morall Law, or man from man, as the ceremoniall doth, the Iew frō the Gentile, that only is abrogated. The morall law being made our good friend and guide in and by Iesus Christ, doth not separate vs from God, nor frō man, Iews or Gentiles which are in Christ. Ergò it is not abrogated
