end or conclusion as Musculus well observes The Saints Eternal Rest shall not be disturbed with accidental afflictions Neither sorrow nor crying neither shall Luctus oritur ex morte amicorum et priâ—atione eorum quos charos habuimus non erit dolor quia mors non erit erepti nobis amici restituentur videndi salutandi c. there be any more pain Rev. 21. 4. In our heavenly rest we shall neither grieve for the loss of friends nor cry for the smart of troubles nor roar for anguish or pain but eternal ease and tranquillity shall sweeten our glorious Sabbath and we shall for ever be singing our requiems There shall be no spot and therefore no sorrow no guilt and therefore no grief affliction being the inseparable companion of sin and deviation The Saints Eternal Rest shall not be disturbed by persecuting afflictions Neither shall the Sun light upon them nor any heat Rev. 7. 16. By this heat we may truly understand Rev. 7. 16. the heat of persecution Mat. 13. 21. Satans rage and wicked mens fury may reach gracious but not glorified Saints The Church Militant but not the Church Triumphant Eph. 6. 16. Heb. 12. 22. Satan cannot throw his fiery darts into the New Jerusalem the City of the first born Here the Sun of persecution may arise and scorch the Saints but in glory there shall be no need of Sun for light Rev. 22. 5. much less for beams to burn but the Lord shall give them light which will be only the shining forth of eternal grace and favour the light of his own blessed countenance Our Eternal Rest shall not be disturbed by toyle or labour In the Earthly Paradise man was to dress the Garden Gen. 2. 15. and this he was to do in his state of innocency Luke 23. 43. 2 Cor. 12. 4. so that there was labour though no pain there was some kind of care though no corrosive But in Paradise above Rev. 2. 7. there shall be no minding of the fruits of the Earth but the Saints shall be alwayes tasting the joyes of Heaven What should we toyle with in our heavenly Sabbath with our hearts There is no corruption with our hands there is no want or capacity of addition with our enemies there is no temptation neither of fury from Satan or flattery from the world and what should we labour for To gain more there is no defect to be better there is a full and absolute perfection And therefore the rest of our present doth sweetly shadow forth the perfect rest of our future Sabbath Our Sabbath here resembles our Sabbath hereafter in its splendour and external beauty On our Christian Sabbath In Sabbato vestes mundiores induimus mutamus priores sic in Sabbato aeterno veterem hominem exuemâ—â— induemus novum dabitur sanctis ut se cooperiant bissino splendenti Chemnit we put on our best attire we array our outward man with our choycest and best apparel as well as adorn our inward man with holy and gracious dispositions The Sabbaths festival calls for our ornaments the deckings of our body we come to the assemblies of the Saints with the neatness and elegancy of our wear that both body and soul should be dressed to meet with their beloved nasty hearts and sordid cloaths if it may be prevented are both undecent on the Lords day When Joseph was to go into the presence of Pharaoh he changed his cloaths Gen. 41. 14. How much less doth neglect and despicableness become the presence of the Divine Majesty That which is civil and comly doth adorn holy worship and religion Mans body is Gods workmanship and is a piece of rare curiosity Psal 139. 16. The texture indeed and artifice of divine wisdome and power Non decuit sordidum prodire in regis conspectam civilitas decor pietatem et prudentiam ornat and therefore we must not eclipse the honour of this body by attiring it sordidly and more meanly then there is necessity when we come to worship God on his own day The best of our Garments sute the best of our dayes On the Subbath we meet our Bride-groome Mat. 18. 20. And Brides usually are dressed with the greatest care and exactness Fatui sunt Monachi aliique superstisiâ—sâ— qui in sorditie vestimentorum sanctimoniam ponunt Par. Indeed Pride of Apparel is a stain but decency is an Ornament to Gods blessed day nor must we put on our choicest attire to waste the time but to honour the day of a Sabbath Paraeus observes only foolish Monks place holiness in tattered and nasty garments but such rags are adequate and fit for such a mimical superstitious rout And so in our heavenly Sabbath we shall be cloathed Haec accipienda sunt de Beatorum munditie puritate laetitiâ perpetâ—â festivitate Ger. with brightness splendor and glory as with a garment Indeed it is a great question among Divines whether properly we shall be cloathed with rayment in our Eternal rest and it is by the most concluded the contrary Indeed there iâ— mention made of white rayment Rev. 4. 4. But this onely signifies purity as likewise of exact attire Rev. 19. 7. Scholasticè statuunt Beatos habituros vestes non quidem ex auro vel seriâ—o sed lùce But this only signifies perfection nay of fine linnen Rev. 19. 8. But this only signifies glory that kind of wear which becometh Kings Houses Mat. 11. 8. The Schoolmen observe that the blessed shall have garments but not of gold or silk but of light And indeed garments though never so rich would speak something of imperfection Garments Beati nudi erunt sed omni decore sulgebunt non plus de illis membris quà m nunc de gratiosis oculis erubescent Ansel are for adorning and that speaks want of Ornament they are for the repelling of the injuries of the weather which speaks an inferior condition not to speak of their primitive use which was to cover nakedness I might add garments are the veiles of modesty but glory is incapable of shame And therefore cloathing properly is not requisite in our heavenly Sabbath Adam in his innocency before the fall needed not raiment much less the Saints shall want it in a state of glory Indeed we shall put on our best apparrel in our Sabbath above but they shall be garments of innocency Rev. 7. 13. Sweet smelling odoriferous garments Psal 45. Cant. 4. 11. Rev. 19. 8. Exod. 28. 2. 8. Bright shining and illustrious garments Dan. 12. 3. Beautiful rare and comely garments Isa 52. 1. Garments of praise and glorious thanksgiving Isa 61. 3. Such garments the Saints shall wear in their future rest embroydered with all varieties of joy and happiness And indeed if there be so much ornament in a spirit of quietness and meekness 1. Chr. 16. 27. as the Apostle speaks 1 Pet. 3. 4. how ornamental must a spirit of
indeed how much do these Sons of Belial cloud Gods blessed day with their deeds of infernal darkness But there is another generation risen up in our present Incessimus diei dominicae eversores sub praetextu libertatis Christianae ut bodie sunt Anabaptistae Prof. Leid age who sub larvâ pietatis under a pretence of religion attempt to over-throw and wholly to subvert the Lords day and yet they are so passionate in their love to the Sabbath that they would have every day a Sabbath As he said would all the Lords people were Prophets Numb 11. 29. so these wish all the dayes of the week were Lords dayes They think they give Christ too scant measure to give him but one day in the week they conceive our whole life should be a continual Sabbath And thus the Devil according to his wonted custome turns himself into an Angel of light that he 2 Cor. 11. 14. may the more undiscernedly deceive and beguile incautelous souls But the work of this Chapter will be to ferret this opinion out of all its lurking holes and to shew that the feigned sanctity of these pretenders is only a vain pretence Multitudo mediâ—orum interfecit Regem for by a seeming multiplication of Sabbaths they annihilate the true Sabbath and thrust it out of the world And as it was once said of the Graecian Emperour when he was sick that a multitude of Physicians killed the King So a multitude of pretended Sabbaths will destroy the true one which Ignatius calls the Queen of dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is some difference among Divines upon whom to father this demure fancy this feavourish zeal which runs over into all kind of absurdity The learned Professors of Leyden affix this opinion upon the Anabaptists and in downright terms call them the over-throwers of the Lords day notwithstanding with guilty Adam they run among the trees to hide themselves from the charge of the truth and think to take sanctuary in the notion of Christian liberty Dr. Twisse that mirrour of learning layes the brat at the door of Swenkfeldus as if he first gave new life to this old errour and received it by a large stride from Manes the father of the Manichees who threw this wild fire up and down in the Primitive Church against whom holy Augustine planted his batteries with glorious success Yet the Reverend Twisse will not exempt the Anabaptists from their share in the propagation of this pestilential errour Walaeus one of the Leyden Professors tells us that the Anabaptists turn the fourth The Manichees of old made all days equally holy under the Gospel Mr. Shep. Commandment into a meer Ceremony and so that Sun being set we are left in the dark and so know no distinction of dayes and he assures us that the Socinians are brethren in this iniquity The learned Rivet another of the Leyden Professors in his tract upon the Decalogue gives in his free suffrage to the judgement of his Collegue Walaeus The Familists likewise have set to their shoulder to carry on this work of Satan to level all dayes and so depose the Lords day Merè ceremoniale esse quartum preceptum ac proinde per adventum Christi planè abolitum bodiè ferè sentiunt Anabaptistae Wal. from its just royalty and honour These brain-sick persons who delight to call themselves the family of love have willingly drowned the Sabbath in the deluge of all other dayes But let it be the shame of all these Sects to make all dayes equall and equally to be regarded for so instead of Christian liberty there is brought into the Church an Heathenish licentiousness Nay the Heathenâ— had alwayes their set and solemn dayes nay weekly nay some of them the seventh day in imitation of or allusion to the Sabbath which first was fixed on that day and at this day the barbarous Turks have their weekly festival every Friday the first day of Quid est haec opinio nisi barbarieâ— petulantia Chemnit in Exam. Concil Trident. Mahomets Kingdome when he fled from Mecca to Jethrib and thenceforth constituted that day the first day of their week and of their year Chemnitius calls this levelling errour rude impudency and barbarous folly Nay it is the very dregs of ignorance not to observe that day with all due solemnity which hath so long been kept by the universal Church of God Against these Familists and Libertines many of our modern Divines have drawn up the battel wherein Truth hath gained a triumphant Victory But these spiritual levellers who make all dayes alike and would they not make all Estates alike and give no preheminence to the Lords day have some paper forts to fly unto to prevent a rout which are partly built upon pretended reason and partly upon mistaken Scripture I shall give them the full scope of their own defence and easily shew the vanity of their pleas and allegations They alledge for themselves that the fourth Commandment is meerly ceremonial and ceremonies are only for a Ceremonia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop Andr. time they include decay in their very name and expired ceremonies are no obligations upon us to obedience or observance 1. To this it may be replyed That no reason can be assigned why the rest of the decalogue should not follow and Quartum praeceptum est pars Decalogi in quo nihil merè ceremoniale praecipitur quum lex Decalogi est lex morilis et aeterna duabus tabulis à deo inscripta et decem verba non novem tantùm amplecti asseritur Wal. the other Nine Commandments breath out their last with the Fourth and so the hedge of Gods Ten Words being broken down we may leap over into any sin for the Apostle avers That where there is no Law there is no transgression Rom. 4. 15. Sin is the transgression of the Law as another Apostle affirms 1 John 3. 4. And the Law being expired and disanull'd the transgression ceaseth So we may covet our neighbours wife without immodesty the law against it being out of date and cassated and what a gap would this open to all licentiousness How would this turn the world into a Stews and a Brothel house For as Walaeus rightly argues The fourth Commandment is part of the Decalogue one of Gods ten words in which nothing meerly ceremonial is commanded seeing the Law of the Decalogue is moral and eternal written in two Tables by God Exod. 34 28. himself Deut. 10. 4. and is called Gods ten words Deut. 4. 13. not his nine words to intimate the indivisible Exod. 19. 16. union between the fourth and the rest of the Commandments Exod. 31. 16. Considering likewise it is a Commandment partaking Levit. 19 3. of the same priviledges with the rest 1. It was delivered with the same admirable Majesty 2. It was written with the same finger of God Levit. 23. 3. Exod. 31. 13. Jam.
proof for the Divine Authority of the Lords day nay in this text Psal 118. 24. The Psalmist proceeds to the prophetical delineation In diem solis laetitiae indulgemus Tert. of the duties of this day Let us be glad and rejoyce therein as when the Temple was finished the head stone was brought forth with shouting Zach. 4. 7. crying Grace grace so when the work of our Redemption shall be finished Dies ille quem fecit dominus est dies dominicus Arnob. and Christ exalted as head and corner stone of his Church by his triumphant Resurrection the Psalmist intimates the solemn gratulation and publick praise that the Church should offer on that day so Psal 118. 23. And indeed praise and thanksgiving is the most proper musick of our Haec dies quam fecit dominus Haec sunt verba populitrium phantis regno Davidis sed multò magis in gloriosâ resurrectione Christi omnium rerum dierum gloriosissimo Heresbach Christian Sabbath The learned Twisse observes That if ever any day deserved to be a festival surely it was the day of our Saviours Resurrection and in that day to rejoyce in the Lord according to Psal 118. 24. And the ancient Fathers saith he accommodate this place thereunto the two preceding verses carrying in their very fore-head a manifest relation unto Christ as the proprietary of that renowned prophesie for when was the stone which the builders refused made the head of the corner but when Christ gloriously rose from the dead thereby mightily declaring himself to be the Son of God And was there ever any work more marvellous in the eyes of Gods Servants then the Resurrection of Christ This scattered all the unbelief of the Disciples Luke 24. 21. This removed all the fears of the good Women all the sorrows of the Apostles this gratified the hopes of all succeeding Christians Hierome avers that all the Jews interpret this Hieronymus text Psal 118. 24. to be a prophesie concerning the Messiah the Psalmist say they Shewing his ignominious death when he should be a stone rejected of the builders and his glorious Resurrection when he should become the chief stone of the corner The Lords day waâ—â—â—stituted upon the account of Christs most glorious Resurrection What a mark of honour nay what a crown of glory is it to this day that it had favour Dies dominicus Christi resurrectione declaratus est ex illo caeâ—it habere festivitatem suam Aug. above all the dayes of the week to be Christs Resurrection day The Sun in the firmament arises and shines upon other dayes as well as this but the Sun of Righteousness never arose upon any day but this And indeed the institution of the Lords day had its foundation here The maxime of Divines here fully takes place It is the work makes the day some special work alwayes makes some special day the Lords Factum domini fecit diem dominicum deed made the Lords day and we cannot better keep alive the memory of this glorious mercy viz. The blessed Resurrection of Christ then by keeping a day weekly in the solemn commemoration of it This day brought the greatest good John 10. 25. to fallen man even a compleat Redeemer who on this day John 14. 19. redeemed us with triumph from the tyranny of Satan the domination of death and hell and restored us to life and salvation Nos observamus diem solis ex usu Apostolorum propter memoriam resurrectionis domini qui est verus Sol justitiae et pleno immortalitatis jubare illo die est exertus Alsted yea assured it unto every believer And because nothing can ever fall out in this world comparable to Christs Resurrection in glory and power therefore no day can be set up like unto this day neither can it be ever changed for any other therefore men only kick against the pricks while they oppose the Lords day It is a good saying of Augustine The Lords rising hath promised to us an eternal day and consecrated to us the Lords day or the Dominical day of the Lord that which is the Lords day seems properly to belong to the Lord because on that day the Lord rose again And it is a most significant and elegant observation of the great Athanasius Two worlds there are saith he The first ended at Christs Passion the second begins at Christs Resurrection and that blessed day is the feast of them who are in Christ a new Creature And it is observable it is not said by the Ancients that the Church took occasion from the resurrection to consecrate the Lords day but that the Resurrection it self did consecrate it the resurrection was a real consecration And if as Bishop Andrews speaks That the Acts of the Apostles as well as their sayings and writings were of Divine Authority being inspired by the Divine Spirit how much more shall the Act of of their Lord and Masters Resurrection be a divine and sufficient Authority to institute the Lords day The Reverend and Learned Hall speaks well to this purpose Because the Sun Bishop Hall Decad. 6. Epist 1. of Righteousness arose upon this day and gave a new life to the world on it and drew the strength of Gods Moral Precept viz. the fourth Commandment unto it therefore justly do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Andr. Caesar we sing with the Psalmist This is the day which the Lord hath made But why should we mention the Authorities and Testimonies of these latter dayes Ignatius who was as a morning star in the Primitive Church speaks fully and home to this purpose Setting aside saith he the Jewish Sabbath Let every one that loves Christ keep holy the Lords day c. To the same purpose Justin Martyr Athanasius Augustine Innat Justin Mart. Athanas August c. c. who bottom the Lords blessed day on the Lords blessed resurrection that glorious work which must be outvied before any shadow of reason can be assigned for the transmutation of it into any other day Besides the Sun which rose this day will never admit a setting The Christians in the Debâ—mus plus gaudere propter resurrectionem gloriosam quà m dolere propter passiâ—nem Christ ignominiosam Lern. Primitive Church were wont when they saw one another to give this joyful salute The Lord is risen and the others ordinary answer was True the Lord is risen indeed We should not so much mâ—urn saith Bernard at Christs ignominious passion as we should rejoyce at his glorious resurrection The day therefore of Christs rising may well give being to our Christian Sabbath The Lords day was honoured with Christs frequent apparitions Christs appearing on this day was most signal and remarkable he shewed himself five times on that very day on which he arose First to Mary Magdalen in the morning Mark 16. 9. Secondly to the Women Mat. 28. 9 10. Thirdly to the two Disciples Luke
ecclesiae Corinthiâ—cae mandetur quod à totâ Christi ecclesiâ non requiritur and therefore binds their Consciences to it And if Paul ordained it certainly he had it from Jesus Christ who first commanded him so to appoint it for he solemnly professeth That what he received of the Lord 1 Cor. 11. 23. that onely he commanded them to do If this day had not been more holy and more sit for this work of love than any other day the Apostle would not have limited them to this day nor would he have honoured this day above the Jewish Sabbath for the Apostle was always very tender of Christian liberty and would never bind where the Lord hath left his people free for in so doing he should rather make Snares than Laws and go expresly against his own doctrine and that in this very point of the 1 Cor 7. 28. 35. Gal. 5 1. observation of days Gal. 4. 10. He may give his advice indeed in things proposed 1 Cor. 7. 25. but he always distinguisheth between his own counsel and Gods command and makes the Command necessary but the other onely expedient The Apostle doth not in this place immediately appoint and institute a Sabbath but supposeth it to be so already and we know duties of Mercy and Charity as well as of necessity Primr part 3. cap. 6. and piety are Sabbath duties for which end this day was most fit for these collections because they usually Quando quidem â—postolus collectas die dominico faciendas statuit dubium non est quin praecipiat ut diem ipsum celebrent quando finem requirit quid non media ad finem duâ—entia praescribat met togethet publickly on this day and so then collections might be in a greater readiness and partly also that they might give more liberalâ—y it being supposed that upon this day their hearts were more weaned from the World and more warmed by the Word and more elevated by other Ordinances to a vigorous faith and a lively hope of better things to come and so having received spiritual things from the Lord more plentifully on this day every man would be the more free to impart his temporal good things for refreshing the poor Saints And why should the Apostle limit the Church of Corinth to this day either for extraordinary or private collections and such special acts of mercy unless the Lord had honâ—ured this day for acts of mercy and much more of piety above any Et si primaria Pauli intentio scil collectam praecipere tamen quia vult illam fieri dâ—e dâ—minâ—co dubiâ—â—m noâ— est qâ—â—n â—raecipâ—â—t etiam ut Dominicum diem celebrent qui enim vult finem vâ—lt media ordinary or common day What then should this day be but the Christian Sabbath imposed by the Apostles and magnified and honoured in all the Churches in those days It is rightly observed by Bishop White Although this Text of St. Paul saith he maketh no express mention of Church-assemblies on this day yet because it was the custome of Christians and so likewise it is a thing convenient to give Alms on the days of Christian Assemblies it cannot well be gain-said but that if in Corinth and Galatia the first day of every week was appointed to be the day for Alms and charitable contributions the same also was the Christians weekly holy-day for their religious Assemblies Thus this learned man rightly and genuinely Vedel Exercit in Ignat. ad Magnes cap. 7. draws the inference Iâ— the first day of the week was the day for Alms it was likewise the day for Worship Chrysostom upon the evidence of this Text concludes positively That in the Churches of Corinth and Galatia the Lords day was made a weekly holy day by the Apostles for they governed these Churches at that time Philo Judaeus and Philo Judaeus Josephus relate That it was the custom of the Jews who were scattered in other Countries to make Collections every Josephus Sabbath-day which were sent by the hands of eminent persons to Hierusalem every year and for the use of the Temple and the Levits and this custom the Apostle seems to follow in the Text now under discussion in enjoyning Collections every first day of the week our Christian Sabbath to be sent for the relief of the poor Saints at Hierusalem who were oppressed by a multitude of strangers and subjected to persecutions and wants for their zeal and holy fervour to the blessed Gospel Once more if it be demanâ—ed why the Apostle enjoyns Collections on the Lords day Chrysostom gives us a good answer he saith That was a Sacrament-day and dâ—uâ—tless that was a powerful Argument to prompt them to liberality it was strange ingratitude to spare a little from the poor when it is considered God spared not the blood of his own Son which Chrysost is lively represented in the sacramental feast Beza observes Acts 20. 7. That Justin Martyr after he had described the order and manner of the primitive times in sacramental Administrations on the Lords day he adds That their Collections were made according to every ones free will and those Acts 1. 2. 4. Collections were distributed by the chief Minister to Orphans Widows sick persons and those who were in want for their relief and seasonable support So that this sacred custom and holy day were propagated by the Apostle to the succeding ages of the Church And indeed what better Hâ—ctenus ex hisce tribus locis scripturae conjunctim consideratis ex communi sententiâ quam tota fore reformata exlesia ex iis constantèr colligit dâ—ei dominicae usum ad Apostolos esse referendum Wal. exposition of an Apostolical Precept and practise can we meet withal than the universal practise and observance of the Church of Christ VVe must then shut up this particular with what Walaeus takes notice of For these two Texts Acts 20. 7. 1 Cor. 16. 2. saith he joyned with Revel 1. 10. have caused almost all the reformed Churches to conclude that undoubtedly the observation of the Lords day must necessarily be referred to the Apostles as the Original Founders of it And let this be added That the Apostles transmitted the Lords day to the Church most probably by the immediate command of Christ most certainly by the infallible guidance of the Holy Ghost that unerring conduct of them in the affairs of the Church The Lords day is more illustrious from its eminent Title Revel 1. 10. where it is stiled the Lords day If ye ask why Augustine will tell you because the Lord hath made it This Ignat. Epist ad Magnes Euseb Eccles Histor lib. 3. cap. 21. Diònys Corinth Histor lib 4 cap 22. Cyprian Epist 59. Caeperatintereà post tristia Sabbata foelix dies qui nominis alti culmen a domino dominante trahit c. Sedul name and title was so sweet to the Primitive Church that most
of the Fathers call our Sabbath by this name and imbrace its honour with an holy and triumphant ambition they took an advantage from the very Title to use this blessed day with greater veneration Titles among men commanding respect and submission Our Sabbath is called the Lords day saith a learned man 1. Because the Lord did constitute the solemnization of it as the Lords Prayer is so called because Christ did dictate it 2. Or because on this day the Lord is more solemnly worshipped 3. Or because Christ our Lord on this day rose from the dead opening a door for us to an everlasting Sabbath and Rest Surely it is some additional honour to this illustrious Day that as it was the first day of time mentioned in the first Gen. 1. 1. Book of the Bible so it is the last day of fame noted in the beginning of this last Book of the Bible to the praise of Revel 1. 10. him who is our Alpha and Omega Revel 1. 11. The very Omnes ferè sacrae â—cripturae interpretes tam veteres quà m recentiores de primo die hebdomadis Revel 1. 10. intelligunt Wal. Name speakes Christ the Author of this day and his resurrection whereby he was declared both Lord and Christ must needs be the occasion of it Ignatius who lived in the times of John the beloved Apostle makes the Lords day the Christians weekly Festival which they then observed in the room of the Jews Sabbath So doth Tertullian Athanasius Hierom Augustine c. and indeed who not By this title of the Lords day we may trace it down from the Apostles times through the Ocean of the Fathers Councels Schoolmen Arguimus appellatione ejus Revel 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sic appellari non potuit ille dies nisi eum dominus instituisset ut in caerâ et Oratione dominicâ factum est Eatonus p. 73. to this present age in which we live And to cast our eye on Scripture there seems to be much in that which Beza observes out of an ancient Greek Manuscript wherein the first day of the week is called the Lords day And the Syriack Translation tells us That the Christians meeting together to receive the Lords Supper 1 Cor. 11. 20. was upon the Lords day Bucan saith The Sacrament is called the Lords Supper as in respect of the institution and the end of it so also in respect of the day on which it was wont to be administred viz. the Lords day And we may fairly expound the Lords day Rev. 1. 10. by the Lords Supper 1 Cor. 11. 20. Here we may take notice that the spirit of God who had his choice of words and never spake any thing but with admirable reason never vouchsafed this title of honour in the Caena domini dicitur ab anthore vel etiam à fine nam à domino instituta est et in ejus memoriam celebratur vel etiam à tempore quia diebus dominicis celebrari consuevisset Bucan New Testament but only to the Supper and the Day the Lords Supper and the Lords day Now therefore the phrase being the same and thus singular the sense must needs be the same Look therefore in what notion the Supper is the Lords Supper and in the same sense is the day styled the Lords day The Supper is the Lords because the Lord Christ did institute and ordain it yea and substitute it in the room of the Passover And why not the day his because he instituted it and substituted it in the room of the Old Sabbath It is evidently a day of Christs institution a day of the Lords making and with reference to Christs resurrection and let any other day be set up in competition with it and it will evidently and easily be non-suited One well observes That from these Texts Acts 20. 7. 1 Cor. 16. 2. See Mr. Perkins in his cases of Conscience Rev. 1. 10. may well be gathered the laudable and Evangelical practice of the Apostles and the excellent confirmation countenance and authority that God gave thereunto in this point of sanctifying the Lords day So that God did bear witness thereunto by signs and wonders On this day Eutychus was raised from the dead Acts 20. 10 11. On this day three thousand are raised from the grave or rather from the hell of sin Acts 2. 37. And on this day John the Apostle is in his raptures and extasies Rev. 1. 10. And besides the more remarkable Acts 1. 2 4. benefits and fruits of this day upon which the Holy Ghost hath put a Selah still the Lords day is a wonder-working day What sense have many of the Saints on this day of peace of conscience joy in the Holy Ghost and great increase of grace holy knowledge and the fear of the Lord And indeed the advantages and precious fruits of this day are manifest to common and constant experience Dies dominica dicitur eadem ratione qua sacra Eucharistiae caena vocatur caena domini 1 Cor. 11. 12. quia scil à domino nostro Jesu Christo fuit instituta et ad eundem etiam dominum in fine et usu refeâ—ri debet Ames Learned Rivet tells us that all Interpreters do expound Revel 1. 10. of our Lords day viz. the first day of the week excepting one single Gomarus as when ever was truth published which was not snarled at by some humorous and impatient adversary And one thing more is very observable in Rev. 1. 10. It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day not the day of the Lord for so is every day he being the Lord and Master of time but it is called the Lords day by way of singularity and conspicuous eminency But to draw towards a conclusion in the discussion of this particular of much moment indeed and therefore of more curious disquisition We may take notice that the Riv. Dissert de Orig. Sab. cap. 10. Lords day is not only the most proper name of our Sabbath and most in use in the dayes of the Apostles but it is most expressive being both an Historian and a Preacher For the Huc facit quod Lords day looking backward mindeth us what the Lord hath Johan Apost in die dominico correptus fuit ita ut spiritu viderit audiverit Apocalypsiâ— de statu ecclesiae deinceps futuro unde colligitur eum tum sanctis meditationibus quae diem dominicum decebant vaâ—asse Piscat done for us as on that day viz. He arose from the dead And looking forward it admonisheth us what we ought to do for him on the same day viz. spend it to the honour of the Lord in the proper and sacred duties of it In a word In the Lords day three things are considerable 1. A day founded on the light of Nature Meer Pagans destinate whole dayes to their idolatrous service 2. One day in