The Practice of Piety

4 That it was ordained in the Churches of Galatia, as well as of Corinth, and he settled one uniform order in all the ^aChurches of the Saints, therefore it was universal.

4 That it was ordained in the Churches of Galatia, as well as of Corinth, and hee setled one vniforme order in all the ^aChurches of the Saints, therefore it was vniuersall.

1. a1 Cor. 14.33.

5 That the exercises of this day were ^*collections for the poor (which appears by Act. 2.42. and Justine Martyrs testimony Apolog. 2. were gathered in the holy Assembly after) Prayers, Preaching of the Word, and administration of the Sacraments, therefore it was spiritual.

5 That the exercises of this day were ^*collections for the poore (which appeares by Act. 2.42. and Iustine Martyrs testimony Apolog. 2. were gathered in the holy Assembly after) Prayers, Preaching of the Word, and administration of the Sacraments, therefore it was spirituall.

1. *As the phrase of breaking of bread, comprehendeth all other exercises of religion. Act. 26.7. So this phrase, of laying by in store, comprehendeth all the other exercises of the Sabbath, and why should the Apostle require the collections to be made on the first day of the week, but because that on this day the holy assembly were held in the the Apostles time.As the phrase of breaking of bread, comprehendeth al other exercises of religiō. Act. 26.7. So this phrase, of laying by in store, comprehendeth al the other exercises of the Sabath, and why should the Apostle require the collections to be made on the first day of the weeke, but because that on this day the holy assembly were held in the the Apostles time.

6 That he will have the collection (though necessary) removed, against his coming ⟨p. 504⟩lest it should hinder his preaching: but not their holy meeting on the Lords day, for it was the time ordained for the public worship of the Lord, which argueth a necessity.

6 That he will haue the collection (though necessary) remoued, against his comming ⟨p. 504⟩lest it should hinider his preaching: but not their holy meeting on the Lords day, for it vvas the time ordained for the publike worship of the Lord, which argueth a necessity.

1. 11 Cor. 11.33 & 15.1.2.
2. 21 Cor. 14.37

At Troas likewise Saint Paul, together with seven ⟨p. 506⟩of the chief Evangelists of the Church, Sopater, Aristarchus, ¹Secundus, Gaius, Timotheus, Tichicus, and Trophimus, and all the Christians that were there, kept the holy Sabbath on the first day of the week, in praying, preaching, and receiving the Lords Supper.

At Troas likewise Saint Paul, together with seauen ⟨p. 506⟩of the chiefe Euangelists of the Church, Sopater, Aristarchus, ¹Secundus, Gayus, Timotheus, Tichicus, and Trophimus, and all the Christians that were there, kept the holy Sabbath on the first day of the weeke, in praying, preaching, and receiuing the Lords Supper.

1. 1Acts 20.4.5.6. &c.

And as it is a thing to be noted, that Luke saith not, that the Disciples were sent for to hear Paul preach, but the Disciples being come together to break bread upon the first day of the week, that is, to be partakers of the holy Communion, at what time the Lords death was by the preaching of the word showed, 1 Cor. 11.26. Paul preached unto them; &c. And that ⟨p. 507⟩none kept these meetings but Christians, who only are called Disciples, Act. 11.26. But at Philippi, where as yet there were no Disciples, Paul is said to go on their Sabbath day, to the place where the Jews and their Proselytes were wont to pray, and there preached unto them, Acts 16.12.13. so that it is as clear as the Sun, that it was the Christians usual manner to ^apass over the Jewish seventh day, and to keep the Sabbath: and their holy meetings, on the first day of the week. And why doth S. John call this the Lords day; but because it was a day known to be generally kept holy to the honour of the Lord Jesus, who rose ⟨p. 508⟩from death to life upon that day, throughout all the Churches which the Apostles planted? Which, Saint John calleth the ^bLords day, the rather, to stir up Christians, to a thankful remembrance of their Redemption by Christ his Resurrection from the dead. And with the day, the blessing of the Sabbath is likewise translated to the Lords day: because that all the sanctification belonging to this new world is in CHRIST,³ and from him conveyed to Christians. And because there cannot come a greater authority then that of Christ and his Apostles: nor the like cause, as the new creation of the world; therefore the Sabbath can ⟨p. 509⟩never be altered from this day, to any other, whilst this world lasteth. Add hereunto how the Scripture noteth, that in the first planting & settling of the Church; nothing was done, but by the special order and direction of the Apostles, 1 Cor. 11.34. 1 Cor. 14.36.37. Tit. 1.5. Acts 15.6.24. and the Apostles did nothing, but what they had warrant for from Christ, 1 Cor. 11.23.

And as it is a thing to be noted, that Luke saith not, that the Disciples were sent for to heare Paul preach, but the Disciples being come together to breake bread vpon the first day of the weeke, that is, to be partakers of the holy Communion, at what time the Lords death vvas by the preaching of the word shewed, 1 Cor. 11.26. Paul preached vnto them; &c. And that ⟨p. 507⟩none kept these meetings but Christians, who onely are called Disciples, Act. 11.26. But at Philippi, vvhere as yet there were no Disciples, Paul is said to goe on their Sabbath day, to the place where the Iewes and their Proselites were wont to pray, and there preached vnto them, Acts 16.12.13. so that it is as cleare as the Sun, that it vvas the Christians vsuall manner to ^apasse ouer the Iewish seauenth day, and to keepe the Sabbath: and their holy meetings, on the first day of the vveeke. And why doth S. Iohn call this the Lords day; but because it was a day knowne to be generally kept holy to the honour of the Lord Iesus, who rose ⟨p. 508⟩from death to life vpon that day, throughout all the Churches which the Apostles planted? Which, Saint Iohn calleth the ^bLords day, the rather, to stirre vp Christians, to a thankefull remembrance of their Redemption by Christ his Resurrection from the dead. And vvith the day, the blessing of the Sabbath is likewise translated to the Lords day: because that all the sanctification belonging to this new world is in CHRIST,³ and from him conuayed to Christians. And because there cannot come a greater authoritie then that of Christ and his Apostles: nor the like cause, as the new creation of the vvorld; therefore the Sabbath can ⟨p. 509⟩neuer be altered from this day, to any other, vvhilest this vvorld lasteth. Adde hereunto how the Scripture noteth, that in the first planting & setling of the Church; nothing was done, but by the speciall order and direction of the Apostles, 1 Cor. 11.34. 1 Cor. 14.36.37. Tit. 1.5. Acts 15.6.24. and the Apostles did nothing, but what they had vvarrant for from Christ, 1 Cor. 11.23.

1. aActs 21.4. &c.
2. bApoc. 1.10 Mos Christianus, &c. It is the manner of Christians to call it the Lords day, Bede in Luc. cap. 24.1.Apoc. 1.10 Mos Christianus, &c. It is the manner of Christians to call it the Lords day, Beda in Luc. cap. 24.1.
3. 3Heb. 2.5. Heb 2.11. and 5.9.

To sanctify then the Sabbath on the seventh day, is not a ceremonial Law abrogated: but the moral, and perpetual Law of God perfected. So that the same perpetual Commandment, which bound the Jews to keep the Sabbath on that ⟨p. 510⟩seventh day, to celebrate the worlds creation: binds Christians to solemnize the Sabbath on this seventh day, in memorial of the worlds Redemption: for, the fourth Commandment, being a Moral Law, requireth a seventh day, to be kept holy for ever. And the Morality of this, as of the rest of the Commandments, is more religiously to be kept of us under the Gospel, then of the Jews under the Law: by how much we (in Baptism) have made a more special Covenant with God, to keep his Commandments: and God hath covenanted with us, to free us from the Curse, and to assist us with his spirit to keep his Laws. And ⟨p. 511⟩that this Commandment of the Sabbath (as well as the other nine) is Moral and perpetual, may plainly appear by these reasons.

To sanctifie then the Sabboth on the seauenth day, is not a ceremoniall Law abrogated: but the morall, and perpetuall Law of God perfected. So that the same perpetuall Commaundement, which bound the Iewes to keepe the Sabbath on that ⟨p. 510⟩seauenth day, to celebrate the worlds creation: bindes Christians to solemnize the Sabbath on this seauenth day, in memoriall of the worlds Redemption: for, the fourth Commandement, being a Morall Law, requireth a seauenth day, to be kept holy for euer. And the Moralitie of this, as of the rest of the Commandements, is more religiously to be kept of vs vnder the Gospel, then of the Iewes vnder the Law: by how much we (in Baptisme) haue made a more speciall Couenant vvith God, to keepe his Commandements: and God hath couenanted vvith vs, to free vs from the Curse, and to assist vs vvith his spirit to keepe his Lawes. And ⟨p. 511⟩that this Commandement of the Sabbath (as vvell as the other nine) is Morall and perpetuall, may plainely appeare by these reasons.

Ten Reasons demonstrating the commandment of the Sabbath to be Moral.

Tenne Reasons demonstrating the commandement of the Sabbath to be Morall.

1 Because all the reasons of this Commandment, are moral and perpetual. And God hath bound us to the obedience of this Commandment, with more forcible reasons then to any of the rest. First, because he did fore-see, that irreligious men, would either more carelessly neglect, or more boldly break this Commandment, then any other. ⟨p. 512⟩Secondly, because that in the practise of this Commandment, the keeping of all the other consisteth: which makes GOD so often complain, that all his worship is neglected, or over-thrown, when the Sabbath is either ^*neglected or transgressed. It would make a man amazed (saith Mr. Calvin,) to consider how eft, and with what zeal & protestation, God requireth all that will be his people, ²to sanctify the seventh day. Yea, how the God of mercy mercilessly punisheth the breach of this Commandment with cruel death: as though it were the sum of his whole honour and service.

1 BEcause all the reasons of this Commandement, are morall and perpetuall. And God hath bound vs to the obedience of this Commandement, with more forcible reasons then to any of the rest. First, because he did fore-see, that irreligious men, vvould eyther more carelesly neglect, or more boldly breake this Commandement, then any other. ⟨p. 512⟩Secondly, because that in the practise of this Commandement, the keeping of all the other consisteth: vvhich makes GOD so often complaine, that all his worship is neglected, or ouer-throwne, when the Sabbath is eyther ^*neglected or transgressed. It vvould make a man amazed (saith Mr. Caluin,) to consider how eft, and vvith what zeale & protestation, God requireth all that will be his people, ²to sanctifie the seauenth day. Yea, how the God of mercy mercilesly punisheth the breach of this Commandement with cruell death: as though it were the summe of his vvhole honour and seruice.

1. *Jer. 17.22. Ezech. 20.19.20.21.24 Ezec. 23.38. Nehe. 9.14.Ier. 17.22. Ezech. 20.19.20.21.24 Ezec. 23.38. Nehe. 9.14.
2. 2Ex. Bodin de Repub. lib. 4. cap. 2.

And it is certain; that he ⟨p. 513⟩who makes no conscience to break the Sabbath; will not (to serve his turn) make any conscience, to break any of the other Commandments: so he may do it, without discredit of his reputation, or danger of mans law. Therefore God placed this Commandment in the middest of the two Tables: because the keeping of it is the best help, to the keeping of all the rest. The conscionable keeping of the Sabbath, is the Mother of all Religion, and good discipline in the Church. Take away the Sabbath, and let every man serve God when he listeth; and what vvill shortly become of Religion, and that peace, and order, ¹which God ⟨p. 514⟩will have to be kept in his Church? The Sabbath day is Gods Market day, for the weeks provision, wherein he vvill have us to come unto him, ²and buy of him, without silver or money, the Bread of Angels, and Water of life, the Wine of the Sacraments, and Milk of the Word, to feed our Souls: tried Gold, to enrich our Faith:³ precious eye-salve, to heal our spiritual blindness: and the white raiment of Christs righteousness, to cover our filthy nakedness. He is not far from true Piety, who makes conscience to keep the Sabbath day: but he who can dispense with his conscience, to break the Sabbath for his own ⟨p. 515⟩profit or pleasure: his heart never yet felt, what either the fear of God, or true Religion meaneth. For, of this Commandment may that speech of S. James be verified; he that faileth in one, ⁴is guilty of all. Seeing therefore that GOD hath fenced this Commandment with so many moral reasons, it is evident, that the Commandment it self is moral.

And it is certaine; that hee ⟨p. 513⟩who makes no conscience to breake the Sabbath; will not (to serue his turne) make any conscience, to breake any of the other Commandements: so hee may doe it, without discredit of his reputation, or danger of mans law. Therefore God placed this Commandement in the middest of the two Tables: because the keeping of it is the best helpe, to the keeping of all the rest. The conscionable keeping of the Sabbath, is the Mother of all Religion, and good discipline in the Church. Take away the Sabbath, and let euery man serue God when hee listeth; and vvhat vvill shortly become of Religion, and that peace, and order, ¹which God ⟨p. 514⟩will haue to be kept in his Church? The Sabbath day is Gods Market day, for the weekes prouision, wherein hee vvill haue vs to come vnto him, ²and buy of him, without siluer or money, the Bread of Angels, and Water of life, the Wine of the Sacraments, and Milke of the Word, to feede our Soules: tryed Gold, to enrich our Faith:³ precious eye-salue, to heale our spirituall blindenesse: and the white rayment of Christs righteousnesse, to couer our filthy nakednesse. Hee is not farre from true Pietie, who makes conscience to keepe the Sabbath day: but he who can dispense with his conscience, to breake the Sabbath for his owne ⟨p. 515⟩profit or pleasure: his heart neuer yet felt, what eyther the feare of God, or true Religion meaneth. For, of this Commandement may that speech of S. Iames be verified; he that faileth in one, ⁴is guiltie of all. Seeing therefore that GOD hath fenced this Commandement vvith so many morall reasons, it is euident, that the Commandement it selfe is morall.

1. 11 Cor. 14.33 40.
2. 2Esa. 55.1.2.
3. 3Apoc. 3.18.
4. 4James▪ 2.9.Iames▪ 2.9.

2 Because it was commanded of GOD to Adam in his Innocency: whilst (holding his happiness, not by Faith in Christs Merits, but by Obedience to Gods Law:) he needed no Ceremony, shadowing the Redemption of Christ. A Sabbath therefore of a seventh ⟨p. 516⟩day cannot be simply a Ceremony, but an essential part of Gods worship, enjoined unto man when there was but one condition of all men. And if it was necessary for our first Parents to have a Sabbath day, ¹to serve GOD in their perfection, much more need their Posterity to keep the Sabbath in the state of their corruption. And seeing God himself kept this day holy, how can that man be holy, that doth wilfully profane it?

2 Because it vvas commanded of GOD to Adam in his Innocencie: vvhilest (holding his happinesse, not by Faith in Christs Merits, but by Obedience to Gods Law:) hee needed no Ceremonie, shadowing the Redemption of Christ. A Sabbath therefore of a seauenth ⟨p. 516⟩day cannot be simply a Ceremonie, but an essentiall part of Gods worship, enioyned vnto man vvhen there vvas but one condition of all men. And if it was necessary for our first Parents to haue a Sabbath day, ¹to serue GOD in their perfection, much more neede their Posteritie to keepe the Sabbath in the state of their corruption. And seeing God himselfe kept this day holy, how can that man be holy, that doth wilfully prophane it?

1. 1Gen. 2▪3.

3 Because it is one of the commandments which God spake with his own mouth, and twice ¹wrote with his own Fingers in Tables of stone, to signify their authority and perpetuity. All ⟨p. 517⟩that God wrote, were moral and perpetual commandments,² and those are reckoned ten in number. If this were now but an abrogated ceremony, then there were but nine commandments. The Ceremonial that were to be abrogated by Christ, were written all by Moses. ³But this of the Sabbath, with the other nine, written by GOD himself, were put into the Ark, where no Ceremonial Law was put, to show that they should be the perpetual rules of the Church; yet such,⁴ as none could perfectly fulfil and keep, but only Christ.

3 Because it is one of the commandements which God spake with his owne mouth, and twice ¹vvrote with his owne Fingers in Tables of stone, to signifie their authoritie and perpetuitie. All ⟨p. 517⟩that God wrote, were morall and perpetuall commandements,² and those are reckoned tenne in number. If this were now but an abrogated ceremony, then there were but nine commandements. The Ceremoniall that were to be abrogated by Christ, were written all by Moses. ³But this of the Sabbath, with the other nine, written by GOD himselfe, were put into the Arke, where no Ceremoniall Law was put, to shew that they should bee the perpetuall rules of the Church; yet such,⁴ as none could perfectly fulfill and keepe, but onely Christ.

1. 1Exod. 34.1. &c.
2. 2Deut. 4.13.
3. 3Deut. 4.4.
4. 41 Reg. 8.9. Heb. 9.4.

4 Because Christ professeth,¹ that he came not to destroy the moral law: and that ⟨p. 518⟩the least of them should not be abrogated in his kingdom of the new Testament. Insomuch, that Whosoever breaketh one of the least of these ten commandments, and teacheth men so: ²he should be called the least in the kingdom of heaven, that is, he should have no place in his Church. Now the Moral Law commandeth one day of seven to be perpetually kept a holy Sabbath. And Christ himself expressly mentioneth the the keeping of a Sabbath among his Christians, at the destruction of Jerusalem, about 42. years after his Resurrection. By which time, all the Mosaical ceremonies (except eating of blood, and things strangled) were by a ⟨p. 519⟩public decree of all the Apostles quite abolished, ³and abrogated in Christian Churches. And therefore Christ admonished his Disciples,⁴ to pray that their flight be not in the Winter, nor on the Sabbath day. Not in the winter; for that (by reason of the foulness of the ways and weather) their flight should be more painful and troublesome unto them: not upon the Sabbath; because it would be more grievous to their hearts, to spend that day in toiling to save their lives: which the Lord had commanded to be spent in holy exercises, to comfort their souls. Now if the sanctifying of the Sabaoth on this day had been but ⟨p. 520⟩ceremonial: it had been no grief to have fled on this day no more then on any other day of the week. But in that Christ doth tender so much this fear and grief of being driven to fly on the Sabbath day: and therefore wisheth his to pray unto God to prevent such an occasion: he plainly demonstrates, that the observation of the Sabbath is no abrogated ceremony, but a Moral commandment, confirmed and established by Christ among Christians. If you would know the day whereupon Christ appointed Christians to keep the Sabbath; Saint John will tell you that it was on the Lords day. Apoc. 1.10. If ⟨p. 521⟩you will know on what day of the week that was; Saint Paul will tell you, that it was on every first day of the week. 1 Cor. 16.1.

4 Because Christ professeth,¹ that hee came not to destroy the morall law: and that ⟨p. 518⟩the least of them should not bee abrogated in his kingdome of the new Testament. Insomuch, that Whosoeuer breaketh one of the least of these tenne commandements, and teacheth men so: ²hee should be called the least in the kingdome of heauen, that is, hee should haue no place in his Church. Now the Morall Law commandeth one day of seuen to bee perpetually kept a holy Sabbath. And Christ himselfe expresly mentioneth the the keeping of a Sabbath among his Christians, at the destruction of Ierusalem, about 42. yeeres after his Resurrection. By which time, all the Mosaical ceremonies (except eating of bloud, and things strangled) were by a ⟨p. 519⟩publike decree of all the Apostles quite abolished, ³and abrogated in Christian Churches. And therefore Christ adomonished his Disciples,⁴ to pray that their flight bee not in the Winter, nor on the Sabbath day. Not in the winter; for that (by reason of the foulnesse of the waies and weather) their flight should be more painefull and troublesome vnto them: not vpon the Sabath; because it would bee more grieuous to their hearts, to spend that day in toyling to saue their liues: which the Lord had commanded to be spent in holy exercises, to comfort their soules. Now if the sanctifying of the Sabaoth on this day had bene but ⟨p. 520⟩ceremoniall: it had beene no griefe to haue fled on this day no more then on any other day of the weeke. But in that Christ doth tender so much this feare and griefe of being driuen to flye on the Sabath day: and therefore wisheth his to pray vnto God to preuent such an occasion: hee plainely demonstrates, that the obseruation of the Sabbath is no abrogated ceremony, but a Morall commandement, confirmed and established by Christ among Christians. If you would know the day whereupon Christ appointed Christians to keepe the Sabbath; Saint Iohn will tell you that it was on the Lords day. Apoc. 1.10. If ⟨p. 521⟩you will know on what day of the weeke that was; Saint Paul will tell you, that it was on euery first day of the weeke. 1 Cor. 16.1.

1. 1Rom. 5.17.
2. 2Matth. 5.19.
3. 3Acts 15.20.24.28.21.
4. 4Mat. 24.20.

As Christ admonished, so Christians pray, and according to their prayers;¹ GOD (a little before the wars began,) warneth by an Oracle, all the Christians in Jerusalem to depart thence, and to go to Pella, a little Town beyond Jordan: and so to escape the wrath of GOD, that should fall upon that City and Nation. If then a Christian should not, without grief of heart, fly for the safety of his life on the Lords day: with what joy or comfort can a true Christian neglect the holy exercises ⟨p. 522⟩of Gods worship in the Church, to spend the greatest part of the Lords day in profane and carnal sports or servile labour? And seeing the destruction of Jerusalem was both a type and an assurance of the destruction of the world:² who seeeth not, but that the holy Sabbath must continue, till the very end of the world?

As Christ admonished, so Christians pray, and according to their praiers;¹ GOD (a little before the warres beganne,) warneth by an Oracle, all the Christians in Ierusalem to departe thence, and to goe to Pella, a little Towne beyond Iorden: and so to escape the wrath of GOD, that should fall vpon that City and Nation. If then a Christian should not, without griefe of heart, flye for the safety of his life on the Lords day: with what ioy or comfort can a true Christian neglect the holy exercises ⟨p. 522⟩of Gods worship in the Church, to spend the greatest part of the Lords day in prophane and carnall sports or seruile labour? And seeing the destruction of Ierusalem was both a type and an assurance of the destruction of the world:² who seeeth not, but that the holy Sabbath must continue, till the very end of the world?

1. 1Euseb. hist. Eccles. lib. 3. cap. 5. It is probable that this oracle was that voice (migremus hinc) which with an earthquake was heard by night in the temple mentioned by Josephus de bello Judaico lib. 7. cap. 12.Euseb. hist. Eccles. lib. 3. cap. 5. It is probable that this oracle was that voice (migremus hinc) which with an earthquake was heard by night in the temple mentioned by Iosephus de bello Iudaico lib. 7. cap. 12.
2. 2Mat. 24.35.

5 Because that all the ceremonial Law was enjoined to the Jews only, and not to the Gentiles: but this commandment of the holy Sabbath (as Matrimony) was instituted of God in the state of innocency, when there was but one state of all men: and therefore enjoined to the Gentiles, as well as to the ⟨p. 523⟩Jews. So that all Magistrates and Householders were commanded to constrain all strangers (as well as their own Subjects and Family) to observe the holy Sabbath, ¹as appears by the fourth commandment, and practise of Nehemiah. ²All the Ceremonies were a partition wall to separate Jews and Gentiles. But seeing the Gentiles are bound to keep this commandment as well as the Jews; it is evident, that it is no Jewish ceremony. And seeing the same authority, is for the Sabbath, that is for marriage; a man may as well say, that marriage is but a ceremonial law, as the Sabbath. And remember that where marriage is termed but once ⟨p. 524⟩the covenant of GOD,³ because instituted by GOD in the beginning: So the Sabbath is every where called the Sabbath of the Lord thy God, because ordained by God in the same beginning, both of time, state, and perpetuity: therefore not ceremonial.

5 Because that all the ceremoniall Law was inioyned to the Iewes onely, and not to the Gentiles: but this commandement of the holy Sabbath (as Matrimony) was instituted of God in the state of innocency, when there was but one state of all men: and therfore inioyned to the Gentiles, as well as to the ⟨p. 523⟩Iewes. So that all Magistrates and Housholders were commanded to constraine all strangers (as well as their own Subiects and Family) to obserue the holy Sabath, ¹as appeares by the fourth commandement, and practise of Nehemiah. ²All the Ceremonies were a partition wall to separate Iewes and Gentiles. But seeing the Gentiles are bound to keepe this commandement as well as the Iewes; it is euident, that it is no Iewish ceremony. And seeing the same authority, is for the Sabbath, that is for marriage; a man may as well say, that marriage is but a ceremonial law, as the Sabath. And remember that where mariage is termed but once ⟨p. 524⟩the couenant of GOD,³ because instituted by GOD in the beginning: So the Sabbath is euery where called the Sabbath of the Lord thy God, because ordained by God in the same beginning, both of time, state, and perpetuity: therefore not ceremoniall.

1. 1Isa. 56.6.
2. 2Nehem. 13.11. &c. Eph. 2.14.
3. 3Pro 2.17. Mat. 19.6.8.

The corruption of our nature found in the manifest opposition of wicked men,¹ and in the secret unwillingness of good men to sanctify sincerely the Sabbath, sufficiently demonstrateth, that the commandment of the Sabbath is spiritual and moral.²

The corruption of our nature found in the manifest opposition of wicked men,¹ and in the secret vnwillingnesse of good men to sanctifie sincerely the Sabbath, sufficiently demonstrateth, that the commandement of the Sabbath is spirituall and morall.²

1. 1Nitimur in vetitum. Hor.
2. 2Rom. 7.14.