A SHORT But Cleare DISCOVRSE Of the Institution Dignity and End of the Lords-Day Upon Occasion of those words of St. IOHN I was in the spirit on the Lords-Day Written by George Hakewill Doctor in Divinity and Arch-Deacon of Surrey LONDON Printed by Iohn Raworth for George Thomason and Octavian Pullen MDCXLI REVEL. 1. 10. I was in the Spirit on the Lords-Day THey are the words as ye see of Saint Iohn the holy Evangelist the blessed Apostle the beloved Disciple the glorious Confessor the soaring Eagle the Sonne of Thunder the Divine by an Excellency and the Pen-man of this most Divine and excellent Book of the Revelation And here he makes known unto us the place where the time when the state in which he was when the high and deep mysteries of this Book were made known unto him The place where it was in the Isle of Patmos whither by Domitian the Emperour he was banished for the Word of God and the testimony of Jesus Christ as it is in the verse going before my Text The time when on the Lords Day the best Day of the week shining among the other dayes velâ—…t inter ignes Luna minores as the brightest Moon when she fills-her circle with light among the other Stars The state in which himself then was in the Spirit in Spirituall exercises in Spirituall meditations and by means thereof in Spirituall raptures and elevations in Spirituall exâ—…asies of the soul above the ordinary pitch of humane condition Wee have here presented to our consideration these foure things First That there is a certain time a certain day which may deservedly be called and is indeed the Lords day The second That thâ—… dâ—…y here spoken of is that particular day and why it is â—…o câ—…lled The third Is the great priviledges and speciall prerogatives of this day beyond and above all other The fourth Is the duties which belong to us upon this day it is to be in the Spirit as St. Iohn was though not in Spirituall Trances yet in Spirituall Exercises and Meditations For the first of these it is certain most certain That there is not nor ever was any Nation under the Cope of Heaven since the first Creation which acknowledged a Deity but withall it acknowledged a Divine Worship and Service due to this Deity and that not onely inward in the minde but outward in sacred and solemn Rites and Observances as being both the kindely effects and lively characters of â—…he in bred Notions and Motions of the Soul And to this purpose they had not onely Temples and Altars and Sacrifices and forms of Invocation but Festivall dayes set dayes or dayes set apart as for the publique and Civill affairs so likewise for the religious Rites and Ceremonies And this they had partly from the dictate of reason which tells us That every action requires as a place so a time suteable thereunto partly from experience which teacheth us That that which is left at randome and hath no day prefixed is seldome performed as it should be on any day and partly from those broken remainders of the Image of God left in them and an imitation of the Church of God though from it in the main points of his Worship they had much degenerated It may be well thought that the first man created immediately by God himself even in the state of Innocency had both a certain place and time for the Worship of his Maker Howsoever sure it is that before we reade of the fall of man we reade of a Seventh day blessed and sanctified by God himself Gen. 2. 3. sanctified that by man it might be kept holy to his glory and blessed that man by keeping of it holy might receive a blessing from God When Enos was born of Seth the sonne of Adam it is said That men then began to call upon the Name of the Lord Gen. 4. at the last verse that is as I take it to call upon his Name in Publique Assemblies for which no doubt but they had a certain place appointed lest otherwise men might be disappointed in their meetings And most like it is that it was the same day which Abell and Seth and Adam observed before them and the rest of the Patriachs after them that day in which God himself rested having fully finished the great work of the worlds Creation Etiam ante legem non dubito primis illis patribus doctore Deo diem hunc solennem augustum sacrum fuisse saith the learned Mercerus Even before the Law I doubt not but this Day by Gods teaching was solemn and sacred to those primitive Fathers And Peter Martyr Nec ejus observatio coepit lege data in Sina sed ante celebrabatur Neither did the observation thereof begin with the giving of the Law in Sinai but it was celebrated before Of the same opinion is Rivet who likewise answers all the arguments brought to the contrary which together with them I the rather embrace for that before the giving of the Law in Mount Sinai we have an expresse and severe charge for the keeping of it in gathering Manna Exod. 16. and upon that occasion two such miracles shewed to ratifie and magnifie that day as seldome shall ye reade of more remarkable thorow the book of God whereof the one was that the Manna fell in great plenty upon all the other dayes of the week but upon the Seventh none at all The other That being gathered on the Sixth day it remained sweet till the Seventh and not so on any other day of the week besides Either of which miracles were doubtlesse as great or greater than that fabulous one of Plinie seconded by some of the Jewish Rabbins of a River in Iudea which is said to runne the sixe first dayes of the week and on the seventh to dry up so as we shall not need go seek out that River to authorize that day Yet after all this was this very day again for the better observation of it proclaiâ—…ed in Mount Sinai and that in a dreadfull and glorious manner Exod. 20. having a more solemn entrance into it and more weighty reasons to hedge it in and confirm it than any other of the Commandements And besides all the rest are negative onely the first of the second Table and this last of the first Table are affirmative nay this onely is both affirmative and negative standing in the midst of the two Tables to shew that they both depend upon the observation of it which I conceive to be the reason that in some passages of Scripture the keeping of the Sabbath day is put for the whole body of Gods Worship and pressed with more earnestnesse both in the following Chapters of the same book and in the books following of Moses and the Prophets than any of the other Precepts so as till the coming of Christ and at his coming too nay for a while after his death and passion resurrection and ascention that
Planets or as God himselfe calls the stars by â—…eathenish names Pleâ—…ades Orion and Arcturus with â—…is sonâ—…es Iob 38. or as S. Lâ—…ke Acts 28. â—…ells us that the ship of Alexandria in which S. Paulâ—…ailed had the signe of Castor and Polâ—…ux heathenish Gods yet it may not be denyed but the primitive Christians who daily conversed among those iâ—…olatrous Gentilâ—…s in deâ—…station of their Idolatry for the most part forbore those prophane heathenish names the first day they usually called the Lords day and the last the Sabbath and those between the first and the last feria secâ—…nda tertia quâ—…rta quinta sexta the second third fourth fifth sixth days of the week though they were not so scupulous but sometimes they were content to use the names of Sunday too as witnesseth Eusebiâ—…s in his fourth book of the life of Constantine Hunc salutarem diâ—…m saith he speaking of the Lords day quem lucis vel Solis appellamus and so it is called more then once by Iustinus Martyr in his second Apology And truly considering that upon this day the light was made which being first dispersed was afterward gathered into the body of the Sunne and withall that Christ the Sunne of righteousnesse as he is called Mal. 4. 2. rose again upon this day I see not but that we Christiaâ—…s may without any just offense name it Sunday Thirdly it is sometimes called the first day of the week thus was it constantly called by the Iewes as being the beginning both of the week and of the world thus by Moses Gen. 1. 5. thus by all the four Evangelists Math. 28. 1. Mark 16. 2. Luke 24. 1. Io. 20. 1. and again by St. Luke Acts 20. 7. and by St. Paul 1 Cor. 16. 2. nay more then so amongst all nations that keep any account of weeks and moneths and years this day is accounted the first day of the week which without doubt they borrowed either by tradition from the Patriarchs and so from Adam or from the writings of Mosâ—…s which many of them read But by the way wee are here to observe that this being the first day of the week cannot possibly bee the seventh one of the seven and the first and chief of the seven it is but the seventh if we will follow Gods account it is not nor cannot be so called so that what is spoken in the fourth Commandement of the Sabbath as the seventh day I sâ—…y as t is the seventh day cannot bee appliable to this day of ours except we should make the first and the seventh all one Fourthly it iâ—… sometimes called the eighth day for as it is the first in regard of the week following so is it the eighth in regard of that going before SufficieÌ„t warâ—…aÌ„ we have for this name Ioh. 20. 26. where though wee read after eight dayes yet by the consent of all Divines it is to bee understood of the eighâ—…h day after Christs Resurrection which must needs be the same day of the weeke with the first day of the weeke going before Nos in octava die quae et prima est perfecti Sabbathi festivitate laetamur saith S. Hillarie and St. Augustine Dies octavus qui primus speaking of this day in his Epistle to Ianuarius the the same is both the first day and the eighth day where he likewise tels us that this day was not unknown to the holy Fathers and Prophets before the Incarnation of Christ nam pro octava Psalmus inscribitur octavo die circumcidâ—…bantur Infantes saith hee for both a Psalm is intituled for the eighth and the eighth day after their bâ—…rth were children circumcised And again in his Enarration upon Psal. 89. or the 90. as we reckon speaking of the number of Fifteen made up of seven and eight Quorum primus saith he insinuat propter Sabbathi observationem Testam. vetus secundus Testam. novum propter Domini resurrectionem whereof the first by reason of the observation of the Sabbath signifies the old Testament tâ—…e second the â—…ew Testament by reason of our Lords Resurrection Hinc sunt in Templo quinde cim gradus hence it is that the ascent to the Temple was by fifteeâ—…e steps that there are fifteene psalmes of degrees that the Floud rose above the highest mountâ—…ins fiftâ—…en cubits si quiâ—…us aliis locis sacratus commeâ—…datur hic numerus and hence it is if this 〈◊〉 number be recommended unto us in any other places Whereunto hee might have added that eight persons were saved in the Arke as Saint Peter hath piecisely observed in his first Epistle and 3. cap. and in that respect in the second chapter of his second Epistle doth hee call Nâ—…h the eighth person Fifthly and lastly and chiefly it is called the Lords day as here in my Text and agâ—…in 1 Cor. 16. 1. as Beza in his Annotations on that place tells us according to an ancient â—…anuscript which himselâ—…e both saw and read where by the Lord no doubt is understood the Lord Iesus which was the usuall name given him by the Apostles both whiles he lived and afâ—…er his deâ—…th all other Lords bein buâ—… Underlings and all Kings but vassals in regard of him from him they hold their Crownâ—… and â—…o him they mâ—…st bend their knees and give an account of their kingdomes To him I sâ—…y who hâ—…th on his festâ—…re and on his thigh a naâ—…e written King of Kings and Lord of Lords being in his power and Majesty as farre above the greatest Lords on earth as they are above the meanest of their Subjects Now this day is called the Lords day or this Lords day because to the honour and service of the Lord it was both observed and enjoyned by his Apostles specially in memory of his resurrection and that by speciall order from himself of three of these namely that to the honour of the Lord it was observed by his Apostles and specially in memory of his resurrection no Christian I think makes any doubt so as neither of them will need any further proof two things then remain only to be proved the one that this day was not only observed by the Apostles but by them also enjoyned to be observed by the Church the other that both this observation and injunction were by speciall order from the Lord himselfe To prove that it was by the Apostles themselves enjoyned to be observed by the Church it shall not bee requisiâ—…e to vouch any expresse precept of theirs it will be sufficient if by necessary deduction from any such precept it bee made clear neither can wee otherwise prove many doctrinall poynts in controversie between us and the Church of Rome Now for such a kind of proof I would goe no further then that precept of the Apostle 1 Cor. 16. 1. Concerning the Collection for the Saints as I have given order to the Churches of Gâ—…latia even so do ye upon the first
day of the week let every one of you lay by him in store as God hath prospered him That the Collection for the poor is here enjoyned it cannot be denyed the words themselves proclaim it and that this Collection was inseparably annexed to the Lords Day because on it the Congregation was assembled not onely this Text but the Ecclesiasticall Writers give plentifull testimony from whence the conclusion in my judgement is clear and fair That the Lords Day it self in which such Collections were made was consequently by them enjoyned for where two things are inseparably united he who enjoyns the onâ—… cannot but by consequent likewise enjoyn the other As when God said Let there be light if light cannot be â—…ep from heat it was in effect as much as if he had said Let there be heat Thus mâ—…ch doth Doctor Rivet collect from these words of the Apostle And thus much it should seem Saint Augustine in his 251 Sermon de tempore gathered either 〈◊〉 this or some other passage of this kinde where he teacheth us That the Apostles not onely obsâ—…ved this day but religiosa solennitate habendum sanxerunt decreed it to be kept in a solemn religious manner from whence we may safely conclâ—…de That at leastwise in his judgement it was not onely their practice but their precept The other point remaining to be proved is That both this pâ—…actice and precept of theirs was by order from the Lord himself and that not onely by secret inspiration but by overt Acts As the Sacrament is câ—…lled tâ—…e Lords Supper because it was instituted by tâ—…e Lord and that excellent Form of Prayer whicâ—… he hath left us the Lords Prayer becaâ—…se it was coâ—…posed by the Lord so is this Day called the Lords because it was ordained by him He is that Sonne of man who is Lord even of the Sabbatâ—… As he dissolved the Sabbath of the Jewes so he appointed the Lords day of the Christians to succeed it New Lords they say new lawes which in him was verified new Sacraments new sacrifices a new Priesthood a new Pentecost a new Sabbath Thus old things passed away and alâ—… things by him became new and if all other things belonging to his service then surely the day too in which this service is solemnly to be performed that so it might be suteable to his service This blessed day was not only foreseen and foretold by the Psalmist but the making of it by the Lord This is the day which the Lord hath made let us rejoyce and be glad in it Psal. 118. 24. where no doubt he prophecies of this very Lords day here mentioned in my Text and so have many of the Fathers rightly applied it and among the rest a Athanaâ—…ius and b Ambrose and c Chrysostome this is the day saith the great Sâ— d Augustine in which our Lord was baptized in Iordan in which he turned water into wine at a wedding feast in which he blessed five loaves wherewith he satisfied five thousand men in which he rose again from the dead In which he entred into the house where the Apostles were assembled the doors being shut in which he sent down the holy Ghost upon them finally in which we expect his comming to judgement Besides all which Bellarmine in his third Book de cultu Sanctorum and eleventh Chapter is confident that he was also born on the same day which he proves by the Dominicall letter of that year falling just upon the 25th of December And shall we imagine that on this day he was born on this day baptized on this day wrought his first and greatest miracles on this day rose again on this day appeared to his Apostles and lastly on this day sent down the holy Ghost upon them the three last of which are most evident in holy Scripture and yet had no speciall designe for the sanctifying of this day in a speciall manner Moreover it may not be forgotten that upon this day his Apostles and in them their successors received from him their Benediction their Mission and Commission Peace be unto you there is the Benediction Iohn 20. 19. As my Father hath sent me so I send you there is their Mission vers. 21. And when he had said this he breathed on them and saith unto them Receive the holy Ghost whose sins ye remit they are remitted and whose sins ye retain they are retained there is their Commission vers. 22. 23. And again his disciples being assembled as before in all likelihood by his Commandment for the exercise of religious duties upon the very same day of the week following he appears to them again as for the imparting of other mysteries unto them so in particular for the â—…rengthning of Thomas his faith who at his former apparition was absent from that assembly yea after this again before his Ascension he appeared unto them sundry times by the space of forty daies speaking of the things pertaining to the Kingdom of God and good Divines are of opinion that he still appeared upon the same day as it is certain that ten dayes after his Ascension he sent down the holy Ghost the same day upon his Apostles being then again assembled being the first day of the week and the day of his Resurrection or the Lords-day on which he also by the Ministry of an Angel imparted these most divine Revelations to St. Iohn All which should argue that this indeed was the day which he had selected and sealed for the religious Assemblies of his Church in all future ages even to the worlds end Neither is this my opinion alone but Saint Cyrill in his Exposition upon Saint Iohns Gospel is of the same minde and Maldonate the Jesuite freely confesseth that some Conjecture may from thence be made Diem Dominicum aliquam ex Christi voluntate originem habuisse That the Lords day had some kinde of rise from the will of the Lord himself yet because he seeth the Schoolmen take another way he professeth himself unwilling to forsake their Company But had he been free to take his own course no doubt he would easily have found therein somewhat more then a bare Conjecture Which I am the rather induced to beleeve for that Ribera a Bird of the same Feather and Nest in his Commentaries upon the words of my Text tels us that Iustin Martyr in his second Apologie to Antoninus the Emperour teacheth Apostolos a Christo hujus diei celebritatem accepisse That the Apostles received the celebrity of this day from the Lord himself which he disproves not but rather allowes and withall addes that the Apostles themselves delivered it over and recommended it to the Church in their Constitutions as witnesseth Clemens Lib. 2. cap. 59. lib. 5. cap. 9. lib. 7. cap. 31. 37. And herewith accords the great Athanasius in the very entrance of his Homilie De Semente Anciently saith he the Sabboth was
in greatest request Sed eam solennitatem Dominus in diem Dominicum transtulit but the solemnity thereof the Lord himself hath now put over and conferred upon the Lords-day and again in another place Octavo Sabbathum dissolvit And to me Saint Augustine in his Epistle to Ianuarius seemeth to fall in the same way The Lords day saith he was declared by the Resurrection of the Lord Et ab illo coepit habere festivitatem suam not ab illa but ab illo from him it began to be made Festivall To these Ancients might be added of our own Divines Doctor Fulk in his answer to the Rhemists on the words of my Text and Master Perkins not only in his Exposition of these words But in his Cases of Conscience And among forraign Divines the learned Iunius as well in his Lectures â—…pon Gen. 2. 3. as his notes upon Tertullian in the former of which he saith that this day was set apart for holy uses Non humana traditione sed Christi ipsius observatione instituto Not by any humane tradition but by the observation and institution of Christ himsâ—…lf in the latter Vt quem Dominus tum resurrectione sui corporis tum ordinaria Ecclesiae suae synaxi sanctificaverat ut Cyrillus in Iohan. annotavit As being the day which the Lord hath consecrated not only by the Resurrection of his Body but by the ordinary Assemblies of his Church as Cyrillus upon Ioâ—…n hath observed The summe of all is this That the Apostles had not a freedome of choice left to themselves what day they would set apart for the publique exercises of Religion but what was foretold by the Prophets what was shaddowed before and under the Law what they practised and delivered herein they received from the Lord As one of them speaks for all in another case indeed yet not improperly appliable to our present purpose which being so they doubtlesse derogate much both from the honour of the Lords-day and from the Lord himself the Author thereof who would make it no better then an humane ordination or at best an Ecclesiasticall Constitution framed according to the pattern of the Apostles and consequently changeable either by the Civill Magistrate as some or by the Church as others Whereas the Primitive Christians were so constantly resolved of the immutable fixednesse thereof that they expected his return to the generall judgement upon the same day which himself had ordained in all succeeding ages to be kept holy And therefore they thought they could never sufficiently grace it with the highest titles of preheminence they could possibly devise which is my third generall part and now presents it self to our view the notable prerogatives I mean and speciall priviledges of this day beyond and above all other As all time so all dayes which are a part of time are of the Lords making and as a part of time so are they equall among themselves as well in Dignity as Duration but in regard of the end to which and the use for which they are set apart so are they distinguished each from the other which by Syracides is well and truly exprest why saith he doth one day excell another when as all the light of every day in the yeer is from the Sun whereunto he maketh answer By the knowledge of the Lord they were distinguished and he altered seasons and feasts some of them hath he made high-dayes and hallowed them and some of them hath he made ordinary dayes And surely if any day be an high-day it should in reason be the Lords-day The eminency whereof it shall not be amisse to consider comparatively in relation to other dayes First to the Jewish Sabbath and then to other dayes of the week specially other Holidayes of the Christians For the first of these as by the Gentiles the Lords day was usually called Dies Solis Sunday So was the Jewish Sabbath Dies Saturni saturns-Saturns-day or Saturday and how much the Sun in bignesse exceeds and excells in brightnesse and influence the starre by them named Saturn so much doth the Lords-day exceed and excell the Jewish Sabbath Their Sabbath was instituted in memory of the Creation our Lords-day of the Redemption of the world Now for the Creation of the world God only spake the word and it was made but for the Redemption thereof the Eternall Word the Sonne of God himself must become incarnate and by the space of many yeers both do and suffer many things by means of the Creation man was intituled to the earthly paradise by means of the Redemption to the heavenly by the Creation he was made a Companion of the Angels by redemption they are made in some sort his inferiors being sent forth to minister for their sakes that shall be heirs of salvation In the Creation all the other Creatures have their interest together with man the work of Redemption is proper to him alone Again the Jewish Sabboth was renewed in memory of their deliverance from the bondage of Egypt but our Lords-day ordained to be kept holy in memory of our deliverance from the bondage of Sin and Satan who held us under in a farre more miserable slavery then that of Egypt Moreover it is by Saint Augustine observed that the Israelites passed safely through the read Sea not on the Sabboth but on our Lords-day and both by him and Origen That the Manna fell first on the first-day of the week but none on the Seventh where by the Manna Origen after his allegorizing manner understands the sweet dew of heavenly Doctrine and from thence inferres Intelligant Iudaei jam tunc praelatam esse dominicam nostram Iudaico Sabbatho Let the Jews know thâ—…t even then our Lords-day was preferred before their Sabboth Now in relation to the other dayes of the week and to other holy-dayes This Lords day shines among them as doth the Dominicall Letter clod in Scarlet among the other Letters in the Calendar or as the Sunne imparts light to all the other Stars so doth this day bearing the name thereof both Light and Life to all the other dayes of the week This day saith Eusebius is tum vere praecipuus tum haud dubie primus of all other dayes as truly the principall as it is undoubtedly the first Athanasius cals it Diem sanctissimum and sanctissimum festum the most holy day the most holy festivall attributing unto it both the initiation of the world and mans regeneration Igâ—…atius in his Epist. to the Magnesians stiles it Reginam Princâ—…m dierum the Queen and Princesse of dayes Chrysostome drem râ—…galem a royall day Leo hath written purposely in commendation of it in his 81. Epistle to Dioscorus Saint Augustine in sundry Treatises of his takes occasion highly to extoll it as namely in his 251. Sermon de tempore having spoken of some of the most remarkable things which fell out upon this day His talibus
that in the depth of popery for otherwise such a tradition could not have gotten foot and prevailed among them Neither do I alleadge this for want of true examples in this kinde there being many and me norable which are recorded by others as well of forraigne parts as our own Country in which to the honour be it spoken of the reformed Religion and our Soveraigne Princes the protectors thereof our Reverend Judges have restrained themselves and our ordinary Carryers have by publique Authority been restrained from travelling on the Lords Day though both carry with them the advantage of the publique good to the great comfort of such as without all schismaticall humour or peevish affectation of singularity heartily embrace both the Doctrine professed and discipline practised in the Church of England and their hope is that other abuses yet remaining and tending to the prophanation of that Day may in good time likewise be reformed as in some forraigne reformed Churches they have lately been Lastly for our instruction and imitation against the prophanation of this Day as well Generall Councells and Provinciall Synods have bent their Canons as Emperors and Kings and Commonweals their Laws Such were Conâ—…tine the Great the first Christian Emperour born in this Island and Charles the Great Canutus the Dane Henry the 6th and Edward the 6th three of our most pious Princes who zealously stood for the religious observation of this Day as Nehemiah did for the sanctifying of the Jewish Sabboth My Conclusion shall be That if some bodily recreations on the Lords Day for the better sanctifying thereof be thought requisite yet under correction I should conceive them more tolerable in the Paâ—…or who that Day hath spent his spirits in a faithfull discharge of his Ministeriall Function than in the people and among the people rather in Trades-men and Husband men than in Gentlemen who for the most part make every day holy-day in following their sports and in all with these limitations First That they be in their conscience fully perswaded that the games which they use be not onely lawfull in themselves but also in regard of the Day for whatsoever is not of faith is sinne that which I think unlawfull or am not perswaded in my self that it is lawfull though in it self it be so yet to me it is sinne so as it is a safe rule in Divinity Quod dubitas ne feceris that which thou doubtest of do not The second limitation is That our Recreations do not tend to the scandall of others If meat make my brother offend saith the Apostle I will eat no flesh while the world standeth lest I make my brother to offend and yet may publique Recreations one day in the week be more easily be forborn than meat whiles the world standeth My third limitation is That these Recreations tend to the better sanctification of the Lords Day in the refreshing of mens spirits Sanctification being by all Divines confessed to be the principall end thereof which being laid for a ground the consequence in my judgement is unavoidable That all our actions on that day ought more or lesse to be directed and squared thereunto according to that approved rule of the Schools Tantum destinati sâ—…mendum quantum ad finem prodest so much of the means as conduceth to the end is to be taken and no more I will shut up all with that of the Evangelicall Prophet Esay only changing the Jewish Sabboth into the Lords Day the Sabbath of the Christians If thou turn away thy foot from doing thy pleasure on my holy Day and call it a delight the holy of the Lord honorable and shalt honour him not doing thine own wayes nor finding thine own pleasure nor speaking thiâ—…e own words Then shalt thou delight thy self in the Lord and I will cause thee to ride upon the high places of the earth and feed thee with the Heritage of Jacob thy father For the mouth of the Lord hath spoken it God grant that we may so truely serve the Lord by a due observation of his Day hâ—…re that we may eternall raigne with him hereafter Part of a Speech delivered in the Starre-Chamber against the opinion of Mr. Traske By the Right Reverend Father in God Lancelot Bishop of Winchester deceased IT hath ever been the Churches Doctrine that Christ made an end of all Sabboths by his Sabboth in the Grave that Sabboth was the last of them And that the Lords Day presently came in place of it Dominicus dies Christi resurrectione declaratus est Christianis ex illo coepit habere festivitatem suam saith Augustine The Lords Day was by the resurrection of Christ declared to be the Christians Day and from that very time of Christs Resurrection it began to be celebrated as the Christian mâ—…ns festivall These two the Day and the Supper have the Epithet of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Dominicum in the Scriptures to shew Dominicum is aâ—…ike to be taken in both This for the practice If you will have it in precept the Apostle gives it and in the same word still that against {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the day of their Assemâ—…ly Every one should lay apart what God should move him to offer to the Collection for the Saints and then offer it which was so ever in use That the day of oblations So have you it in practice and in precept both FINIS in Gen. 2. 3. Loc. Com. câ—…s 2. c. p 7. In 2 â—… Gen. exerciâ—… 13. a In Gen. 2. Hom. 18. b Loc. Com. Class. 2. cap. 7. c De cult. Sanct. lib. 3. cap. 11. His accedt Robertus Loeus in effigiatione â—…ua veri Sabbatismi pag 48. Of the 〈◊〉 and time of prayer part 1a. Maâ—… 24. 20. Vide Hieron. Epist. Hâ—…bid quest 4. Ambros. Sâ—… 61. Cap. 19. In prolog. in Psalm expla. Epist. 119. Idem habet Cypri Epist. 8. Lib. 3. Idem habet Hilar. in praefat in â—…salmos salmos Revel. 19. in 2â— Gen. ever cit. 13 versus finem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loâ—…us in 〈◊〉 〈◊〉 Sabâ—…mi pag. 47. His câ—…usis 〈◊〉 〈◊〉 Apo stolâ—… 〈◊〉 ex 〈◊〉 〈◊〉 dominâ—…um 〈◊〉 〈◊〉 randum statuerent Mar. 2 27. a Homâ—…l in hoc dictum Omnia mihi tradita sunt a patre b Epist. 83. c De resurrect serm. 5. d Serm. de tempo 15 â—… To these Prerogatives some 〈◊〉 that our Saviour was likewise circumâ—…i sed on the Lords day and that on the same day the star first appeared to the Wisemen See 〈◊〉 〈◊〉 râ—…lig 2. 4. Acts 1 3. Acts 2. 1. Lib. 12. c. 58. In Ioh. 20. v. 26. In hoc dictum Omâ—…ia mibi c. â—…ist 119. Lib. 2. cap. 17. In cap 16. Apol. Piscator etiâ—…m Dominicum diem ab ipso Domiâ—…o instiâ—…utum ad sanctificâ—…dum mâ—…ndatum esse affimâ—…t in Aâ—…o 1. 10. 1 Cor. 11. 23. Lact. 7. â—… Caâ—… 33. â—… 78 79. Serm. de temp. 154. Super ex Hom. 7. Deviâ—…a Conâ—…tan p. 4. 18 In epist. ad ubique Orthodox in Hom in hoc dillum om nia mihi tradita sunt Serm. 5. â—…e resurrect Ex H. Wolphii 〈◊〉 de Temp. lib. 1. cap. 2. 2. 5. Serm. 251. Io. 4. 24. 2 Chron. 28. 9. Aâ—…ol 35. Leo Constit 54. In Deut. 5. Serm. 34. The same in effect he hath in his Book De dâ—…cem Chordis cap. 3. De temâ—… Scrm. 251. Epistol. Lib. 11. Ep 3. Serm. de festis pag. 10. Edit. Colon an 1604. Loâ—… com â—…lass 2. cap. 7. 〈◊〉 de vita Const. lib 4. c. 18. 19 23. Rom. â—…4 23. 1 Cor. 8. 13. cap 48. v. 3 14.