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…

Ac si diceret, cogita in Aegypto, ubi serviebas, etiam ipso Sabbato per vim te coactum ad labores; as if he should say, think (with thy self) that in Egypt where thou servedst, thou wast by force constrained to labour, on the very Sabbath: Evidently manifesting not out of his own particular opinion, but as out of the general opinion of their ancient Rabbins, that the Sabbath and the observation thereof was a duty in the very days of the Patriarchs. And in the end concludes thus: Igitur Deus benedictus cupiens Sabbatum, cujus sanctimoniam tantis document is approbaverat, in aeternum ab omnibus coli, decem praeceptis illud inseruit, quo scientes praecepta aterna esse, etiam hoc inter ea habendum intelligerent. Therefore the blessed God (it is fit I should translate it for the benefit of the common people) desiring ⟨p. 14⟩that the Sabbath might be observed for ever of all (whose sanctity by so many documents he had commended, placed it in the Dialogue (that it made it one of the ten Commandments) to the end that knowing those precepts to be everlasting, they should understand that this Commandment also was to be accomplished amongst them. And indeed Tertullian himself professeth that the Jews were of this opinion, as Rivetus observes out of his book against the Jews, thus translated, God from the beginning did sanctify the seventh day, resting from all the works that he had made, and that thereupon Moses said unto the people, Remember ye the Sabbath day to sanctify it. And therefore when Mercer saith concerning the meaning of these words, Genes. 2. 3. Hebraei fere referunt in futurum: the Jews for the most part refer it to the time to come: he is to be understood of the later Jews; but of this more shall be spoken ere we part from this section. 4 Fourthly, not one of the ancient Fathers is alleged by our adversaries, delivering his opinion upon that passage, Genes. 2. 3. to show what he conceives to be the true meaning thereof, which yet is the only ground whereupon our doctrine is built concerning the original institution of the Sabbath; and seeing it contains a meaning at first sight manifestly contradictious to that which they affirm, as we interpret it of the weekly Sabbath, without reference unto the Jewish manner of observing it:

Ac si diceret, cogita in Aegypto, ubi serviebas, etiam ipso Sabbato per vim te coactum ad labores; as if he should say, thinke (with thy selfe) that in Egypt where thou servedst, thou wast by force constrained to labour, on the very Sabbath: Evidently manifesting not out of his owne particular opinion, but as out of the generall opinion of their ancient Rabbins, that the Sabbath and the observation thereof was a duty in the very dayes of the Patriarchs. And in the end concludes thus: Igitur Deus benedictus cupiens Sabbatum, cujus sanctimoniam tantis document is approbaverat, in aeternum ab omnibus coli, decem praeceptis illud inseruit, quo scientes praecepta aterna esse, etiam hoc inter ea habendum intelligerent. Therefore the blessed God (it is fit I should translate it for the benefit of the common people) desiring