Thesis 18. [ 18]
As it was no necessary duty therefore, perpetually to observe that seventh day wherein God first rested, be∣cause his rest on that day is now changed; so also it is not necessary orderly to observe those six dayes of labour, where∣in He first laboured and built the world, of which for the sin of man he is said to have repented; yet notwithstanding, though it be no necessary duty to observe those particular six dayes of labour, and that seventh of Rest, yet it is a morall duty (as hath been proved) to observe six dayes for labour, and a seventh for Rest; and hence it follows that although the Lord Christs Rest on the Day of his Resurrection (the first day of the week) might and may justly be taken as a ground of our rest on the same day; yet his labour in the work of Redemption three and thirty yeers and upward, all the dayes of his life and humiliation, could not nor cannot justly be made the ground or example of our labour, so as we must labour and worke thirty three yeeres together before we keep a Sabbath the Day of Christs Rest. Because although God could alter and change the Day of Rest without infring∣ment of the Morality of the fourth Commandment; Yet he could not make the example of Christs labour thirty three yeers together, the ground or example of our continuance in our work, without manifest breach of that Morall Rule, viz. That man shal have six dayes together for labour, & the seventh for Rest. For man may rest the first day of the week, and with∣all observe six dayes for labour, and so keep the fourth Com∣mandment; but he cannot labour 33. yeers together, and then keep a Sabbath without apparent breach of the same Com∣mandment: and therefore that Argument of Master Brabourne against 〈◊〉〈◊〉 Christian Sabbath melt•• into Vanity, wherein he