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…

This when I had considered, when I had seriously observed, how much these fancies were repugnant both to the tendries of this, Church and judgments of all kind of writers and how unsafe to be admitted; I thought I could not go about a better work then to exhibit to the view of my dear Countrymen this following Treatise delivered first, and afterwards published by the Author in another language. The rather since of late the clamour is increased, and that there is not any thing now more frequent in some Zealots mouths (to use the Doctors words) then that the Lords Day is with us licentiously yea sacrilegiously profaned, Section first. To satisfy whose scruples and give content unto their minds, I doubt not but this following discourse will be sufficient: which for that cause I have translated faithfully, and with as good propriety as I could; not swerving any where from the sense, and as little as I could from the phrase and letter. Gratum opus agricolis: a work as I conceive it, not unsuitable unto the present times, wherein besides these peccant fancies before remembered, some have so far proceeded, as not alone to make the Lords Day subject to the Jewish rigour; but to bring in against the Jewish Sabbath, and abrogate the Lords Day altogether. I will no longer detain the reader from the benefit he shall reap thereby. Only I will crave leave for his greater benefit, to repeat the sum thereof which is briefly this: First that the Sabbath was not instituted in the first Creation of the World, nor ever kept by any of the ancient patriarchs who lived before the Law of Moses: therefore no moral and perpetual precept as the other are, Sect. 2. Secondly that the sanctifying of one day in seven is ceremonial only and obliged the Jews, not moral to oblige us Christians to the like observance. Sect. 3. and 4. Thirdly, ⟨p. 169⟩that the Lords Day is founded only on the authority of the Church, guided therein by the practice of the Apostles; not on the fourth Commandment (which he calls a scandalous doctrine, Sect. 7.) nor any other express authority in holy Scripture, Sect. 6. and 7. Then fourthly, that the Church hath still authority to change the day, though such authority be not fit to be put in practice, Sect. 7.

This when I had considered, when I had seriously observed, how much these fancies were repugnant both to the tendries of this, Church and judgments of all kinde of writers and how unsafe to be admitted; I thought I could not goe about a better worke then to exhibite to the view of my deare Countreymen this following Treatise delivered first, and afterwards published by the Author in another language. The rather since of late the clamour is encreased, and that there is not any thing now more frequent in some Zelotes mouthes (to use the Doctors words) then that the Lords Day is with us licentiously yea sacrilegiously profaned, Section first. To satisfie whose scruples and give content unto their mindes, I doubt not but this following discourse will be sufficient: which for that cause I have translated faithfully, and with as good propriety as I could; not swerving any where from the sense, and as little as I could from the phrase and letter. Gratum opus agricolis: a worke as I conceave it, not unsuitable unto the present times, wherein besides these peccant fancies before remembred, some have so farre proceeded, as not alone to make the Lords Day subject to the Jewish rigour; but to bring in against the Jewish Sabbath, and abrogate the Lords Day altogether. I will no longer detaine the reader from the benefit hee shall reape thereby. Onely I will crave leave for his greater benefit, to repeat the summe thereof which is briefely this: First that the Sabbath was not instituted in the first Creation of the World, nor ever kept by any of the ancient patriarchs who lived before the Law of Moses: therefore no morall and perpetuall precept as the other are, Sect. 2. Secondly that the sanctifying of one day in seven is ceremoniall onely and obliged the Jewes, not morall to oblige us Christians to the like observance. Sect. 3. and 4. Thirdly,