Of the morality of the fourth commandment as still in force to bind Christians…Of the morality of the fourth commandement as still in force to binde Christians…

In the next place he tells us how that some amongst us have revived again the Jewish Sabbath, though not the day it self, yet the name and thing. Teaching that the Commandment of sanctifying every seventh day as in the Mosaical Decalogue is natural, moral and perpetual; that whereas all things else in the Jewish were so changed, that they were clean to be done away, this day (meaning the Sabbath) was so changed; that it still remaineth: and lastly, that the Sabbath was not any of those ceremonies which were only abrogated at Christs coming. All which positions are condemned for contrary to the Articles of the Church of England: as in a comment on those Articles perused and by the lawful authority of the Church allowed to be public, is most clear and manifest. Here we have a distinction of a Jewish Sabbath brought in, yet not the day; a distinction contrived with such wisdom and perspicacity as it seems to exceed all humane discretion. For I verily think that from the beginning of the Primitive Church there was never heard of a Jewish Sabbath to be kept, any other then upon their day. The materials are, first that the name Sabbath is retained; and well may it be in my judgement (though some entertain sublime reaches to the contrary) if our Saviour have any authority with us; who adviseth his Disciples to pray that their flight be not in the Winter, nor on the Sabbath day; which is spoken by him in reference to the time about the destruction of Jerusalem, at what time the Lords Day was come in place of the Jews Sabbath among the Christian congregations, and that by apostolical substitution. And in the very book of our Homilies it is expressly said that the Sunday is now our Sabbath. And his Majesties briefs for collection so stile it. And in the conference at Hampton Court it was so styled by Doctor Raynolds, and the motion he made thereabout generally yielded unto; so that the State hitherto seems to be censured by this bold Prefacer. The next aspersion is, that the thing also is revived. But what thing? the ⟨p. 157⟩Jews had peculiar sacrifice both morning and evening which doubled the daily sacrifice; this surely is not revived. There were besides two things in the Jewish Sabbath; the one was a rest, the other was the sanctifying of that rest; As for the rest, if that were not, it were no Sabbath.

In the next place hee tells us how that some amongst us have revived againe the Iewish Sabbath, though not the day it selfe, yet the name and thing. Teaching that the Commandement of sanctifying every seaventh day as in the Mosaicall Decalogue is naturall, morall and perpetuall; that whereas all things else in the Ieuish were so changed, that they were cleane to be done away, this day (meaning the Sabbath) was so changed; that it still remaineth: and lastly, that the Sabbath was not any of those ceremonies which were only abrogated at Christs comming. All which positions are condemned for contrary to the Articles of the Church of England: as in a comment on those Articles perused and by the lawfull authority of the Church allowed to be publique, is most cleare and manifest. Here wee have a distinction of a Jewish Sabbath brought in, yet not the day; a distinction contrived with such wisedome and perspicacity as it seemes to exceed all humane discretion. For I verily thinke that from the beginning of the Primitive Church there was never heard of a Jewish Sabbath to be kept, any other then upon their day. The materialls are, first that the name Sabbath is retained; and well may it be in my judgement (though some entertaine sublime reaches to the contrary) if our Saviour have any authority with us; who adviseth his Disciples to pray that their flight be not in the Winter, nor on the Sabbath day; which is spoken by him in reference to the time about the destruction of Ierusalem, at what time the Lords Day was come in place of the Jewes Sabbath among the Christian congregations, and that by apostolicall substitution. And in the very booke of our Homilies it is expressely sayd that the Sunday is now our Sabbath. And his Majesties briefes for collection so stile it. And in the conference at Hampton Court it was so stiled by Doctor Raynolds, and the motion he made thereabout generally yeelded unto; so that the State hitherto seemes to be censured by this bold Prefacer. The next aspersion is, that the thing also is revived. But what thing? the