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…

3. We judge that proportion which God hath designed, and the day also which he hath marked out to us in his Word, to be most agreeable unto reason in the consideration of his works. And in all this I am very willing to remit my self to the judgement of Doctor Prideaux. The next reason here mentioned followeth; Can we conceive that this only ceremonial law crept in, we know not how, amongst the moral? Or that the Prophet Moses would have used such care in ordering the Decalogue, only to bring the Church into greater troubles? I answer, that some time should be set apart for Gods service, was never accounted ceremonial; As touching the proportion of one day in seven days to be consecrated unto God, I never found any Divine ancient or modern busy his wits about devising any ceremoniality therein; neither did I observe any ancient produced to acknowledge any ceremoniality therein; but as it is fit we should wait upon God for designing the proportion of time, (in which respect divers count that positive) so God having designed unto us the ⟨p. 196⟩proportion of time, we are bold to say with Azorius, that rationi maxim comsent aneum est, It is most agreeable to reason after six work days to consecrate one unto God. As touching the particularity of the day, under the proportion of one in seven, there is to be considered, both rest and sanctification; As for sanctification, I never read nor heard any man that constituted any ceremoniality in the sanctification of the day, but only in the rest of the day; yet all these are shuffled together, and usually men talk of the ceremoniality of the fourth Commandment hand over-head without all distinction: Now, it is true, the ancient Fathers generally conceived a ceremoniality in the rest of the seventh day; but what was signified by this ceremony, I no where find expressly, neither in Master Broad, nor in this discourse. Other Divines of these days, had rather call it positive; but how? Surely in reference only to the particular day, not to the rest of it, there being a moral rest necessarily required to the sanctification of it, namely, so far forth in resting from our works, as they are avocamenta à sacris studiis & meditationibus, avocations from sacred studies and meditations, as Calvin expresseth it, and I know none that differ from him herein. Aquinas is of the same judgement;

3. We judge that proportion which God hath designed, and the day also which he hath marked out to us in his Word, to be most agreeable unto reason in the consideration of his works. And in all this I am very willing to remit my selfe to the judgement of Doctor Prideaux. The next reason here mentioned followeth; Can we conceive that this onely ceremoniall law crept in, we know not how, amongst the morall? Or that the Prophet Moses would have used such care in ordering the Decalogue, onely to bring the Church into greater troubles? I answer, that some time should be set apart for Gods service, was never accounted ceremoniall; As touching the proportion of one day in seven dayes to be consecrated unto God, I never found any Divine ancient or moderne busie his wits about devising any ceremoniality therein; neither did I observe any ancient produced to acknowledge any ceremoniality therein; but as it is fit wee should wait upon God for designing the proportion of time, (in which respect divers count that positive) so God having designed unto us the