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…

Now it is apparent that God commanded the Jews to set one day in seven apart for the service of God, and doth it not manifestly follow herehence, that the Lord would have us also set apart one day of the week for his service? And Calvin concludes that Section thus, Why then do we not obey that reason, which we see to be imposed upon us by the will of God? And therefore Wallaeus saith that Calvin delivered not these words, whereupon this Prefacer grateth so much, against his own Colleagues or fellows in the reformation, with whom he never contended in this argument, but against certain Papists & schoolmen, who thought, they had provided sufficiently for themselves, for Christian liberty, and for the edification of the Church; by teaching that the taxation of the seventh day as ceremonial was abolished, & yet that one day in seven, and by name the Lords Day, was to be observed, after such a manner, and to such an end, as the Jews observed their Sabbath: by which Doctrine, way was opened to superstition in this days observation. His words are plainly directed against such when he saith; Thus vanish the toys of false Prophets, who possessed the people in former times with a Jewish opinion. And again, But that is no other thing then in contempt of the Jews to change the day, and in mind to retain the same sanctity of the day: if so be there remains unto us, (to wit by their opinion) an equal mysterious signification of days, to that which had place among the Jews. Now saith Wallaeus, This agrees not to be spoken of any of the reformed, but of Sophisters and Papists, who urge new mysteries, and new significations, and holinesses in their holy days, as it is well known. Bellarmine lib. 3. cap. 10. of the veneration of Saints writes against our Divines, that the feasts of Christians are kept, not only in respect of order and policy, but also by reason of a mystery; and that holidays are truly more holy and sacred then other days, and a certain part of Divine worship. This Prefacer is content to make use of John Barclay's report concerning Calvin, namely that he had a consultation once de transferenda solennitate dominica in feriam quintam; of translating ⟨p. 36⟩the dominical solemnity unto the Thursday. Had it been unto Friday, which is the Turks festival, then it would have wondrously well served Raynolds his turn in his Calvinoturcismus.

Now it is apparent that God commanded the Jewes to set one day in seven apart for the service of God, and doth it not manifestly follow herehence, that the Lord would have us also set apart one day of the weeke for his service? And Calvin concludes that Section thus, Why then doe we not obey that reason, which we see to be imposed upon us by the will of God? And therefore Wallaeus saith that Calvin delivered not these words, whereupon this Prefacer grateth so much, against his own Colleagues or fellowes in the reformation, with whom he never contended in this argument, but against certaine Papists & schoolemen, who thought, they had provided sufficiently for themselves, for Christian liberty, and for the edification of the Church; by teaching that the taxation of the seventh day as ceremoniall was abolished, & yet that one day in seven, and by name the Lords Day, was to be observed, after such a manner, and to such an end, as the Jewes observed their Sabbath: by which Doctrine, way was opened to superstition in this dayes observation. His words are plainely directed against such when he saith; Thus vanish the toyes of false Prophets, who possessed the people in former times with a Iewish opinion. And againe, But that is no other thing then in contempt of the Jewes to change the day, and in mind to retaine the same sanctity of the day: if so be there remaines unto us, (to wit by their opinion) an equall mysterious signification of dayes, to that which had place among the Jewes. Now saith Wallaeus, This agrees not to be spoken of any of the reformed, but of Sophisters and Papists, who urge new mysteries, and new significations, and holinesses in their holy daies, as it is well known. Bellarmine lib. 3. cap. 10. of the veneration of Saints writes against our Divines, that the feasts of Christians are kept, not only in respect of order and policy, but also by reason of a mystery; and that holydays are truly more holy and sacred then other dayes, and a certaine part of Divine worship. This Prefacer is content to make use of Iohn Barclayes report concerning Calvin, namely that he had a consultation once de transferenda solennitate dominica in feriam quintam; of translating