The divine appointment of the Lords day proved as a separated day for holy…

And here I would have it specially noted, that when Tertullian, Epiphanius and others note standing on the Lords days to be an unwritten Tradition received by the whole Church, they do not say the same of the Lords day it self, (though the Ancients oft say, that we received it from the Apostles:) Now by this it is plain, that they took the Lords day to be of Apostolic Institution past all question, and the unwritten Universal Traditions to be somewhat lower (which there was no Scripture for at all.) (Among which the ⟨p. 37⟩white Garment, and the Milk and Honey to the Baptized, and the Adoration toward the East are numbered.) For he that is appointed to worship on the Lords days standing, or toward the East, is supposed to know that on that day he is to worship. If the Mode on that day be of Universal Tradition as a Ceremony, the day is supposed to be somewhat more than of unwritten Tradition.

And here I would have it specially noted, that when Tertullian, Epiphanius and others note standing on the Lords dayes to be an unwritten Tradition received by the whole Church, they do not say the same of the Lords day it self, (though the Antients oft say, that we received it from the Apostles:) Now by this it is plain, that they took the Lords day to be of Apostolick Institution past all question, and the unwritten Vniversal Traditions to be somewhat lower (which there was no Scripture for at all.) (Among which the ⟨p. 37⟩white Garment, and the Milk and Honey to the Baptized, and the Adoration toward the East are numbred.) For he that is appointed to worship on the Lords dayes standing, or toward the East, is supposed to know that on that day he is to worship. If the Mode on that day be of Universal Tradition as a Ceremony, the day is supposed to be somewhat more than of unwritten Tradition.

15. I add here also (though in the fourth Century, because it looks back to the Institution) the words of Athanasius cited by Heylin himself, Homil. de Semente (though Nannius question it) [That our Lord transferred the Sabbath to the Lords day.] But saith Dr. Heylin [This must be understood, not as if done by his Commandment, but on his occasion: the Resurrection of our Lord on that day, being the principal Motive which did influence his Church to make choice thereof for the Assemblies—For otherwise it would cross what formerly had been said by Athanasius in his [Greek or Hebrew], &c.] Answ. It expresseth the common judgement of the Church, that Christ himself made the Change by these degrees: 1. Fundamentally and as an Exemplar by his own Resurrection on that day; giving the first cause of it, as the Creation-rest did of the seventh day: 2. Secretly commanding it to his Apostles. 3. Commissioning them to promulgate all his Commands. 4. Sending down the Spirit on that very day. 5. And by that Spirit determining them by promulgation to determine publicly of the day, and settle all the Churches in long possession of it before their death. That which