the Kings Majesty though much delighted herein yet never useth to hunt on the Sabbath Day Morning or Evening And I have cause to come but slowly to the believing hereof because it is Calvins Doctrine concerning the Sabbath that albeit under the Gospell we are not bound to so rigorous a rest as the Jewes were yet that still wee are obliged to abstaine from all other works as they are Avocamenta à sacris studiis meditationibus Avocations from holy studies and Meditations and their Ministers I should thinke doe not well if they faile to minde them hereof unlesse both they and the people are fallen from Calvins Doctrine in this point in which case I see no just cause why any should choake us therewith but give us as much liberty to dissent from him in the Doctrine of the Sabbath as they of Geneva take unto themselves Againe Beza is well knowne to have professed upon Revel 1. 10. that the observation of the Lords Day is traditionis Apostolicae vere Divinae and consequently that the day is not left arbitrary neither hath this author proved that the Presbytery and states of Geneva both Ecclesiasticall and politicall have committed any revolt or apostacy thereto from Beza in this point It is well hee acknowledgeth some recreation not suffered there as namely dancing but this hee sayth they hold unlawfull which simply delivered as by this author it is is incredible unto mee neither hath this authors word any sufficient authority to deliver mee from this incredulity yet some manner of dancing may perhaps bee generally forbidden in the French Protestant Churches This strictnesse the Prefacer saith is noted by some to have beene a great hinderer to the growth of the reformed Religion which belike is advantaged so much the more with us in as much as it is not hindred but he quotes no author for that As for the author he quotes I have not hitherto found that hee hath arrived to any great authority or credit in the World for the truth of his relations Neither hath the wisdome of our Church or state taken any contrary course hitherto either by Statute or Canon to promote reformation amongst us what they may doe hereafter I know not when such spirits as this Prefacer may bee so fortunate as to sit neare the sterne Whether the French Churches have found it so as this Geographer is sayd to report I know not but for their judgment herein I must expect untill I heare more therof Sect. 7. Which being so the judgement and practice of so many men and of such severall perswasions in the controverted point of the Christian faith concurring unanimously together the miracle is the greater that we in England should take up a contrary opinion and thereby separate our selves from all that are called Christian yet so it is I skill not how it comes to passe but so it is that some among us have revived againe the Jewish Sabbath though not the day it selfe yet the name and thing Teaching that the commandement of sanctifying every seventh day as in the Mosaicall Decalogue is naturall morall and perpetuall that whereas all things else in the Jewish Church were so changed that they were cleane taken away This day meaning the Sabbath was so changed that it still remaineth and lastly that the Sabbath was not any of those ceremonies which were justly abrogated at Christs comming All which positions are condemned for contrary to the Articles of the Church of England as in a comment on those Articles perused and by the lawfull authority of the Church allowed to be publique is most cleare and manifest which doctrinalls though dangerous in themselves and different from the judgement of the ancient Fathers and of the greatest Clerks of the later times are not yet halfe so desperate as that which followeth thereupon in point of practice For these positions granted and entertained as orthodox what can we else expect but such strange paradoxes as in the consideration of the premisses have beene delivered from some pulpits in this kingdome as viz. That to doe any servile worke or businesse on the Lords Day is as great a sinne as to kill a man or to commit adultery that to throw a bowle to make a feast or dresse a wedding dinner on the Lords Day is as great a sinne as for a man to take a knife and cut his childs throat that to ring more bells than one on the Lords Day is as great a sinne as to commit murther The author which reports them all was present when the broacher of the last position was convented for it And I believe him in the rest the rather since I have heard it preached in London that the law of Moses whereby death temporall was appointed for the Sabbath-breaker was yet in force and that who ever did the works of his calling on the Sabbath day was to die therefore And I know also that in a towne of mine acquaintance the Preachers there had brought the people to that passe that neither baked nor rost meat was to be found in all the parish for a Sundayes dinner throughout the yeere These are the ordinary fruits of such dangerous doctrines and against these and such as these our Author in this following Treatise doth addresse himselfe accusing them that entertaine the formall doctrinalls every where of no lesse than Judaisme and pressing them with that of Austin that they who literally understand the fourth Commandement doe not yet savour the Spirit Section the third Exam. Austin somewhere saith that he who lookes for miracles in these dayes for confirmation of the truth Magnum ipse prodigium est himselfe may goe for a monster he doth not say It is a miracle that men so should doe Men may be sottish even to admiration and such if this Prefacer proves we will not say it is a miracle mira wonderful things may be wrought not only by the practice of Satan but in the very courses of men but God is he alone that worketh miracles He talkes of unanimous concurrence of men of severall perswasions otherwise in the controverted points of Christian faith and that both in judgement and practice with him in his way he loves to speake with a full mouth and to make a great noise as the Hogs in Aelian did when their owner shore them which gave him occasion to say That there was a great deale of cry but a little wooll And let the indifferent judge whether the wooll be answerable to the noise this Prefacer makes Now the men of severall perswasions whom hee avoucheth are Papists and Protestants and amongst the Protestants both Lutherans and Calvinists And hitherto he hath spoken of foure particulars I desire the reader would take notice of the modesty of this author in each of them compared with the noise here hee makes concerning them as if he were as much crackt in his braine as hee who standing upon the key at Athens with a note booke
Hoskins of our house was present at the hearing of this businesse and brought us word of it But whether that Sermon ever came to be printed a second time I know not In like sort I have heard it reported of Master Bolton that when one fell into the River on the Sabbath day he would not suffer those that were with him being neere to runne to helpe him out I professed at the hearing of it I knew Master Bolton so well that it seemed uncredible to me but the reporter professed to deliver it upon knowledge But if it were so many there be that can beare witnesse thereunto in the place where he lived Lately it hath beene brought unto mee that one hath beene heard to lay to my charge behind my backe that I should say David sinned more in dancing about the Arke than either in deflouring Bathshebath or killing Uriah though it is such a comparison that never entered into my thoughts how much lesse to passe so prodigious a judgement upon the comparison In the last place he saith It was preached in Suffolke and that he could name the man and was present when he was convented before his ordinary for preaching the same that to ring more bels than one upon the Lords day to call the people unto Church is as great a sinne as to commit murther this is more particular than the rest and had hee added one thing more the evidence had been compleat namely that as he saith he was convented for it before his Ordinary so he was found convicted of it which if it were so I wonder he should conceale it if it were not so of what credit is this his relation He addes that many things to this effect he had read before in the Sabbath doctrine printed at London for I. Porter and Tho. Man what this booke was I could not devise but lately have gotten into my hands D. Bowndes booke of the Sabbath I finde by comparing it well that this is the booke he girds at Now I finde nothing in him to this effect though I have gone over most of the first booke and in the Index doe not finde any thing that can give me probability in the second booke tending to any such effect and I wonder he spared to quote the place where such doctrines are to be found nothing being more convenient to justifie his criminations than to quote for it something that is to be seene in print and thereby to cleare himselfe from the suspicion of a malignant But this Prefacer very judiciously believes him throughout because the Relator was present when the broacher of the last position was convented for it yet doth he not say he was convicted of it And upon what ground he proceeds so judiciously in believing it is remarkeable to wit because himselfe hath heard it preached in London that the Law of Moses whereby death temporall was appointed for the Sabbath-breaker was yet in force and that whoever did the workes of his ordinary calling on the Sabbath day was to die therefore Now I professe he seemes to me a great deale more politique herein than at the first I was ware of For had hee not believed Master Rogers his report this way others might have taken as great liberty to believe but their part concerning this Therefore it stood him upon first to manifest his ingenuous facility in believing another that this might be a shooing-horne to draw on others by way of the like ingenuous facility to believe him also yet such things may be for as long as the world lasts we shall be exercised with wilde wits and so no doubt we shall with tale-tellers too and so much the more in all likelihood the neerer the world approacheth to an end It hath beene so amongst Philosophers in Cicero his observation it hath been so amongst Schoole-divines it is so amongst Socinians and Arminians But let the saddle be set upon the right horse and let every man beare his owne burthen Now I have made it manifest that the doctrines which he picks out of D. Bownde and stiles Sabbatarian doctrines are the doctrines of D. Andrewes afterwards Bishop of Winchester I could shew them to be the doctrines of many other worthy Prelates that have been of this kingdome and it may be that if the votes of the Bishops of this kingdom were taken the major part would concurre with us as touching the doctrine of the Sabbath rather than against us The same Master Rogers sacrificeth to his net and burnes incense to his yarne and magnifies the good successe of his labours For this good he saith hath ensued thereupon namely that the said bookes of the Sabbath comprehending the above mentioned and many more such fearefull and hereticall assertions have beene both called in and forbidden to be printed any more and to be made common and that Archbishop Whitgift by his letters and officers at Synods and Visitations Anno 99. did the one and Sir John Popham Lord chiefe Iustice of Eâ—gland at Bury Saint Edmunds in Suffolke Anno 1600. did the other For all this we have nothing but his word and as for the bookes he talkes of hee had formerly mentioned but one printed 95. at London for I. Porter and Tho. Man of the doctrine of the Sabbath which appeares to be D. Bowndes Now was this ever called in Sure I am D. Willet upon Genesis came forth the yeere after this M. Rogers his Analysis of the Articles of the Church of England This hee dedicated to King Iames and over and above hath a second dedication in Latine to Archbishop Bancroft and to the bishop of London then being wherein hee signifieth that the one of them was author the other hortator unto him to perfect this worke of his and therefore undoubtedly came forth with as good approbation as the Analysis of Master Rogers upon the second Chapter of Gen. he observes that As the Sabbath kept then upon the seventh day in remembrance of the Creation was of the Lords institution so the Lords Day is now observed by the same authority in remembrance of the Resurrection of Christ and redemption by the same And this hee delivers in opposition to the Rhemists who count the observation of the Lords Day but a tradition of the Church and Ecclesiasticall institution and having spent a whole page in folio upon this argument in the next page thus hee writeth I doe wonder then this doctrine of the Sabbath and day of rest now called the Lords Day having such evident demonstration out of the Scriptures and being confirmed by the constant and continuall practise of the Church in all ages that any professing the Gospell specially being exercised in the Study of the Scriptures should gainsay and impugne these positions following as erroneous 1. That the Commandement of sanctifying the Sabbath is naturall morall and perpetuall For if it be not so then all the Commandements contained in the Decalogue are not morall so should we have 9. and not
by God himselfe in the second Commandement yea otherwise than he ordained in the first Creation when he sanctified precisely the Sabbath day and not the day following Such great power did Christ leave to his Church and for such causes gave he the Holy Ghost to be resident in it to guide it into all truthes even such as in the Scripture are not expressed And if the Church had authority and inspiration from God to make Sunday being a working day before an everlasting holy day and the Saturday that before was holy day now a common work-day why may not the same Church prescribe and appoint the other feasts of Easter Whitsontide Christmas and the rest for the same warrant she hath for the one as she hath for the other Now to this Doctor Fulk makes answer after this manner The Apostles did not abrogate the Jewish Sabbath but Christ himselfe by his death as he did all other ceremonies of the Law that were figures and shadowes of things to come whereof he was the body and they were fulfulled and accomplished in him and by him And this the Apostles knew both by the Scriptures and by the Word of Christ and his holy Spirit By the Scriptures also they knew that one day of seven was appointed to be observed for ever during the World as consecrated and hallowed to the publike exercise of the Religion of God Although the ceremoniall rest and prescript day according to the Law were abrogated by the death of Christ Now for the prescription of this day before any other of seven they had without doubt either the expresse commandement of Christ before his ascension when he gave them precepts concerning the Kingdome of God and the order and government of the Church Acts 1. 2. or else the certaine direction of his Spirit that it was his will and pleasure it should be so and that also according to the Scriptures And observe how in the words following he falls in upon the same reason of the change of the day which of old was mentioned by Athanasius formerly rehearsed herein by Beza Doctor Andrews D. Lake as I have already shewed Seeing there is the same reason of sanctifying the day in which our Saviour Christ accomplished our redemption and the restitution of the world by his resurrection from death that was of sanctifying the day in which the Lordrested from the creation of the world And after many lines nothing necessary to be recited he comes to the comparison made betweene the Lords Day and other Festivalls saying Although the Church in dayes or times which are indifferent may take order for some other dayes or times to be solemnized for the exercises of Religion or the remembrance of Christs nativity resurrection ascension or the comming of the holy Ghost may be celebrated either on the Lords Day or any other time yet there is great difference between the authority of the Church in this case and the prescription of the Lords Day by the Apostles for the speciall memory of those things are indifferent of their nature either to be kept on certaine daies or left to the discretion of the Governours of the Church But to change the Lords Day or to keepe it on Munday Tuesday or any other day the Church hath no authority For it is not a matter of indifferency but a necessary prescription of Christ himselfe delivered to us by his Apostles And againe in the next place The cause of this change it was not our estimation that either we have or ought to have of our redemption before our creation but the Ordinance of God who as first he sanctified the rest from creation for the glory of that weeke so now also he sanctifieth the day of the restitution of the world for his glory of the accomplishment of our redemption Thus wee have not onely authority Humane but authority Divine for the alteration of the Day and that by the testimony of more Bishops antient and late than this Prefacer makes shew of amongst farre meaner names Yet he doth immodestly abuse Doctor Prideaux in putting it upon him that in the fifth Section he maintaines the alteration of the day to be onely an humane and Ecclesiasticall institution For in that Section he onely opposeth them who would derive the Divine authority which they stand for of the alteration of the Day from the old Testament but as for those who derive the Divine authority thereof from the new they hee confesseth doe carry themselves herein more warily the other more weakly and them alone he disputes against in that Section In the sixth Section he comes to the deriving thereof from the new Testament and first he challengeth them who boast that they have found the institution of the Lords Day in the new Testament expressely to shew the place Then in the often disputations of our Saviour with the Pharisees about their superstitious observation of the Sabbath Day he demands where is the least suspicion of the abrogation of it or any mention that the Lords Day was instituted in the place thereof And indeed the time hereof was not yet come onely the death of Christ setting an end to ceremonies Then he demands whether the Apostles did not keepe the Jewish Sabbath now I doe not find they did although they tooke occasions of their meetings on that day to dispute with them and to instruct them in the Faith of Christ Then he demands whether the Primitive Church did not designe as well the Sabbath as the Lords Day to sacred meetings I find in Baronius that Orthodoxi Orientales did and the occasion also to wit in detestation of the Marcionites yet without any such respect it had been nothing strange considering that even now adayes Saturday is counted halfe holy day and that the Jewes had a preparation for the Sabbath in such sort that on their behalfe Augustus made a rescript that no Jewes should be compelled to make good their suretiships as much to say they should not be arrested either on the Sabbath dayes or after three a clocke of the day going before Hereupon which is yet a very weake ground in my judgement he saith that Papists inferre that the Lords Day is not of Divine institution he doth not make any such inference himselfe Yet notwithstanding he confesseth that even in the Church of Rome Anchoranus Panormitane Angelus and Sylvester all which this Prefacer conceals very judiciously for his owne advantage have stoutly set themselves against these luke-warme Advocates in affirmation of the Divine authority of the Lords Day And I find that Azorius in his institutions makes mention of them to the same purpose and addes that Sylvester professeth hanc esse opinionem communem that this is the common opinion And after this Doctor Prideaux in that Section disputes for the Divine institution thereof rather than against it After this he takes notice of Pauls fact Acts 20. 7. and disputes therehence for a custome to celebrate on
antiquity did afterwards retaine and use yet notwithstanding saith he we doe not read that the Apostles did impose upon mens consciences in the new Testament the observation of that day by any Law or Precept but the observation was free for order sake Let us duly weigh and consider this together with the reasons following Calvine distinguisheth the observation of a day for order sake and the observation of a day for some mysterious signification sake had Chemnitius thus distinguished we would have subscribed thereunto and confessed that now adayes wee observe no day for any mysterious signification sake but onely for order sake And thus under the Gospel wee are freed from observation of daies for mysteries sake not free from observation of one certaine day in the weeke for order sake As for his phrase of imposing the observation of the Lords day upon mens consciences this phrase is most improper and unseasonable in this case it is onely proper and seasonable in case the thing imposed be of a burthensome nature like unto that Saint Peter speakes of Acts 15. 10. saying Now therefore why tempt yee God to lay a yoke on the Disciples neckes which neither our Fathers nor we were able to beare Such indeed was the yoke of circumcision which provoked Zippora according to common opinion driven to circumcise her sonne to save her husbands life to throw the fore-skin at her husbands feet calling him a bloody husband for urging her thereunto But what burthen is it save unto the flesh to rejoyce in the Lord to sabbatize with him to walke with him in holy meditation Was it no burthen to the godly Jewes to consecrate one day in seaven to the exercises of Piety under the Law and shall it bee a burthen to us in the time of the Gospell Or can it bee conceaved to bee a greater burthen unto us to keepe our Christian Sabbath on the Lords Day then on any other day of the weeke was there ever any day of the weeke markt out unto us with a more honourable or more wonderfull worke to draw us to rejoyce in the Lord thereon then the first day of the weeke whereon our Saviour rose by his Resurrection to bring life and immortality to light yet we confesse we reade of no Law nor Precept for this in the new Testament but we reade that ever under the Gospell wee must have a Sabbath to observe Math. 24. 20. And wee know and Chemnitius knew full well that it belongs to the Lord of the Sabbath to change it and consequently to ordaine it and that it was changed and the Lords Day observed generally in the Apostles dayes none that I know makes question of and how could this bee but by the Apostles ordinance and is it likely they would take upon them this authority without a calling And why should that day of the weeke and not that day of the yeare bee called the Lords Day if not for the same use under the Gospell that the Lords Day was of under the Law especially that day under the Law which was the Jewes Sabbath being now abrogated and lastly wee finde it manifestly spoken of the day of Christs Resurrection Psal 118. 24. This is the day that the Lord hath made let us rejoyce and be glad in it yet lastly wheras Chemnitius will have it free and hee hath already manifested that hee speakes of it in this sense as not to be so tied to this day but that we may observe other dayes wee willingly grant that in this sense it is free Now let us consider his reason following For saith hee if we are freed from the Elements which by God himselfe in the old Testament were ordained and commanded how should we be tyed by the decrees of men But alas this reason of his hath no proportion the Elements hee speakes of were but shaddowes the body whereof is Christ and now Christ is revealed they were wont to bee called not onely Mortua but mortifera Yet the observation of one day in seven still continues to bee the Commandement of God delivered not to Moses as ceremonies were but by word of mouth proclaimed on mount Sina and naturall reason suggests unto us that wee must allow unto Gods service as good a proportion of time under the Gospell as hee required of the Jewes under the Law Now if one day in seven must bee set apart in common reason what day is to bee preferred for this before the Lords Day the day of Christs rest from the worke of redemption in suffering the sorrows of death as the day of the Lords rest from the Creation was appointed to the Jewes for their Sabbath And this Resurrection of Christ bringing with it a new Creation Shall wee preferre the Saturday the Jewes festivall before it shall wee preferre the Friday the day of the Turkes festivall before it shall wee affect power and liberty to make any other day in the weeke the Lords holy day rather then that the Word of God commends unto us for the Lords Day in the time of the Gospell This I suppose may suffice for answering the rest also whensoever their suffrages shall bee brought to light for I presume none of them hath sayd more then Chemnitius hath done Azorius the Jesuite professeth of two things in this argument that they are most agreeable to reason First that after six worke dayes one entire day should bee consecrated to God 2. that the Lords Day should bee it Doctor Fulke in answer to the Remish Testament professeth that to change the Lords Day and keepe it on Munday Tuesday or any other day the Church hath no authority For it is not a matter of indifferency but a necessary prescription of Christ himselfe delivered to us by his Apostles This was printed in the dayes of Queen Elizabeth and dedicated unto her Majesty what Bishop as gouernour in this Church of England hath ever beene known to take exception against this Doctor Andrewes Bishop of Winchester in his starre Chamber speech in the Case of Traske professeth that the Sabbath to wit of the Iewes had reference to the old Creation but in Christ we are new Creatures As the Apostle S. Paul speakes a new Creation and so to have a new Sabbath And this he saith is deduced plainly 1. by practise 2. by precept that these two onely the first day of the weeke and the Sacrament of the Supper are called the Lords to shew that Dominicum the Lords is alike to be taken in both So that give power to the Church to alter the one and you may as well give power to the Church to alter the other He shewes also it was an usuall question put to Christians Dominicum servasti Hast thou kept the Lords Day And their answer was this Christianus sum intermittere non possum I am a Christian and I cannot intermit it Lastly he allegeth the Synod of Laodicea Can. 29. acknowledged in that of Chalcedon 133. that Christian men
justly under Austins censure that every such one carnaliter sapit And the same Austin professeth that Doctores Ecclesiae decreverunt omnem gloriam Iudaici Sabbati in illam transferre The Doctors of the Church have decreed to transferre all the glory of the Jewes Sabbath unto the Lords Day So that the censure following in these words They therefore are but idly busied who would so farre enlarge the Sabbath or seventh day in this commandement as to include the Lords Day in it must light not upon us onely but upon other greater Divines yea and upon the Church of England also but our comfort is that wee finde it very weakly grounded As for the institution of the Lords Day I never reade nor heard any that grounded it upon the fourth Commandement otherwise then by proportion That Commandement containes two things 1. the sanctification of the Sabbath 2. a designing of the time when both as touching the proportion of time to wit of one day in seven and as touching the particularity of the day under the forementioned proportion For in commanding a seventh it commands one day in seven the former inferring the latter as well as it doth inferre the setting of some time in generall a part for Gods service which not one that I know denies to bee the substance of this commandement Now as the Lord designed what should bee their Sabbath day unto the Jewes so hath hee designed what shall bee the Sabbath day to us Christians This designation made to us we do not derive from the fourth commandement but this day being by the word of God designed unto us still holding up the same proportion of time the rest of this day and the sanctification thereof this and this alone doe we derive from the fourth commandement and also that undoubtedly we Christians ought not to allow unto God a worse proportion of time for his Service then did the Jewes and the proportion is apparant betweene the Lord the creators rest and the Lord the redeemers rest And our rest on the day of our Lord the creators rest being abolished as a type of Christs rest in the grave what is more convenient to come in the place thereof then our rest on that day which is the Lord our redeemers rest As touching the passage here alleaged out of Calvin I am sorry to observe the common errour of others committed here also by dismembring Calvins sentence leaving out one halfe of it making him to deliver that absolutely which hee utters onely conditionally And the other halfe of the first sentence here mentioned doth manifest as much namely that Calvin speakes only against them who think themselves obliged to the observation of one day in 7. for some mysterious significations sake and accordingly Wallaeus sheweth that he opposeth none but Papists whose course is to observe festivall dayes for some mystery sake whereof hee gives good evidence by a passage which he allegeth out of Bellarmine all which I have formerly represented more at large in my answer to the Preface Sect. 4. I come to the fourth Section of the Author That some doe urge the words of this Commandement so farre till they draw blood insteed of comfort are but words nothing of this kind hath beene hitherto made good so much as in the least colour of probabilitie And who upon due observing of the fourth commandement may not well be brought to admire the wisedome of God that as hee hath placed it in the morall law which concerneth all times and persons so he hath ordered it after such a manner that howsoever the day should be altered yet the proportion of time still to be kept and a Sabbath still to bee of force whether on the seventh day which was the Sabbath day unto the Jewes or the Lords day which should be our Christian Sabbath thereon to rest unto God and to sanctifie that day unto his service we make no doubt but the Sonne of man is Lord of the Sabbath and so hath power to change it and none hath power to change it but hee that is Lord of it It is true this was one argument amongst many which the Author of the Practice of Pietie useth to prove that the fourth commandement stands still in force because our Saviour professeth that He came not to destroy the law but to fulfill it and that the least of them should not be abrogated in his kingdome of the new Testament In so much that whosoever breaketh one of the least of these tenne commandments and teacheth men so hee should be called the least in the Kingdome of heaven that is saith the Author he should have no place in his Church To the first of these here the Doctor answereth thus To which we say with the Apostle Doe we destroy the Law by faith God forbid We confirme it rather 2 Christ then hath put away the shadow but retained the light and spreads it wider then before shewing thereby the excellent harmony betweene the Gospell and the Law As touching the first part of this present answer that is too aliene from our present purpose the question betweene us being not whether the Law be destroyed by preaching justification by faith we know that as touching the ceremoniall Law whatsoever was prefigured thereby is fulfilled by Christ and as touching the morall Law Christ hath fulfilled that also partly in himselfe by perfect obedience thereunto and making satisfaction for our disobedience and partly in us by giving us more power to performe obedience thereunto through faith in him then ever we had before since the fall of Adam But our Saviour Matth. 5. treats of destroying the law by abrogating it or any part thereof which how they can avoid who teach that Christ by his death hath freed us from the Yoke of the fourth commandement I cannot comprehend Suppose it be but one of the least commandements yet let them looke to it who discourse of abrogating it and teach men that they are not obliged by it hand over head least they be accompted by the Lord of Sabbath the least in the kingdome of heaven therefore it stands them upon to confirme it rather as they professe but how they doe performe that which they pretend I am utterly to seeke 2. I come therefore to the consideration of the second part of the answer consisting of two parts 1. That Christ hath put away the shadow 2. That he hath retained the light spreads it further As for the first wee have heard the proportion of one day in seven allowed unto Gods service to be called a ceremony and consequently a shadow But what this prefigured is not explaned at all nor ever hath beene that ever I read or heard Neither is this put away but continueth still in the observation of the Lords day all the Christian world over and I doubt not but it will continue to the end of the world The restraint of the worship to the seventh day hath beene also called