Found this, it might be helpful:
I should next show you the modes, or manner, how we should keep the Sabbath day holy; but before I come to that, we have a great question to consider.
How comes it to pass that we do not keep the seventh-day Sabbath as it was in the primitive institution, but have changed it to another day?
The old seventh-day Sabbath, which was the Jewish Sabbath, is abrogated, and in the room of it the first day of the week, which is the Christian Sabbath, succeeds. The morality or substance of the fourth commandment does not lie in keeping the seventh day precisely, but keeping one day in seven is what God has appointed.
But how comes the first day in the week to be substituted in the room of the seventh day?
Not by ecclesiastic authority. The church,' says Mr Perkins, has no power to ordain a Sabbath.'
(1) The change of the Sabbath from the last day of the week to the first was by Christ's own appointment. He is Lord of the Sabbath.' Mark 2: 28. And who shall appoint a day but he who is Lord of it? He made this day. This is the day which the Lord has made.' Psa 118: 24. Arnobius and most expositors understand it of the Christian Sabbath, which is called the Lord's-day.' Rev 1: 10. As it is called the Lord's Supper,' because of the Lord's instituting the bread and wine and setting it apart from a common to a special and sacred use; so it is called the Lord's-day, because of the Lord's instituting it, and setting it apart from common days, to his special worship and service. Christ rose on the first day of the week, out of the grave, and appeared twice on that day to his disciples, John 20: 19, 26, which was to intimate to them, as Augustine and Athanasius say, that he transferred the Jewish Sabbath to the Lord's day.
(2) The keeping of the first day was the practice of the apostles. Upon the first day of the week, when the disciples came together to break bread, Paul preached unto them.' Acts 20: 7; 1 Cor 16: 2. Here was both preaching and breaking of bread on this day. Augustine and Innocentius, and Isidore, make the keeping of our gospel Sabbath to be of apostolic sanction, and affirm, that by virtue of the apostles' practice, this day is to be set apart for divine worship. What the apostles did, they did by divine authority; for they were inspired by the Holy Ghost.
(3) The primitive church had the Lord's-day, which we now celebrate, in high estimation. It was a great badge of their religion to observe this day. Ignatius, the most ancient father, who lived in the time of John the apostle, has these words, Let every one that loveth Christ keep holy the first day of the week, the Lord's-day.' This day has been observed by the church of Christ above sixteen hundred years, as the learned Bucer notes. Thus you see how the seventh-day Sabbath came to be changed to the first-day Sabbath.
The grand reason for changing the Jewish Sabbath to the Lord's-day is that it puts us in mind of the Mystery of our redemption by Christ.' The reason why God instituted the old Sabbath was to be a memorial of the creation; but he has now brought the first day of the week in its room in memory of a more glorious work than creation, which is redemption. Great was the work of creation, but greater was the work of redemption. As it was said, The glory of this latter house shall be greater than of the former.' Hag 2: 9. So the glory of the redemption was greater than the glory of the creation. Great wisdom was seen in making us, but more miraculous wisdom in saving us. Great power was seen in bringing us out of nothing, but greater power in helping us when we were worse than nothing. It cost more to redeem than to create us. In creation it was but speaking a word (Psa 148: 5); in redeeming there was shedding of blood.1 Pet 1: 19. Creation was the work of God's fingers, Psa 8: 3, redemption was the work of his arm. Luke 1: 51. In creation, God gave us ourselves; in the redemption, he gave us himself. By creation, we have life in Adam; by redemption, we have life in Christ. Col 3: 3. By creation, we had a right to an earthly paradise: by redemption, we have a title to a heavenly kingdom. Christ might well change the seventh day of the week into the first, as it puts us in mind of our redemption, which is a more glorious work than creation.
Use one. The use I shall make of this is, that we should have the Christian Sabbath, we now celebrate, in high veneration. The Jews called the Sabbath, The desire of days, and the queen of days.' This day we must call a delight, the holy of the Lord, honourable.' Isa 58: 13. Metal that has the king's stamp upon it is honourable, and of great value. God has set his royal stamp upon the Sabbath; it is the Sabbath of the Lord, and this makes it honourable. We should look upon this day as the best day in the week. What the phoenix is among birds, what the sun is among planets the Lord's-day is among other days. This is the day which the Lord has made.' Psa 118: 24. God has made all the days, but he has blessed this. As Jacob got the blessing from his brother, so the Sabbath got the blessing from all other days in the week. It is a day in which we converse in a special manner with God. The Jews called the Sabbath a day of light;' so on this day the Sun of Righteousness shines upon the soul. The Sabbath is the market-day of the soul, the cream of time. It is the day of Christ's rising from the grave, and the Holy Ghost's descending upon the earth. It is perfumed with the sweet odour of prayer, which goes up to heaven as incense. On this day the manna falls, that is angels' food. This is the soul's festival-day, on which the graces act their part: the other days of the week are most employed about earth, this day about heaven; then you gather straw, now pearl. Now Christ takes the soul up into the mount, and gives it transfiguring sights of glory. Now he leads his spouse into the wine-cellar, and displays the banner of his love. Now he gives her his spiced wine, and the juice of the pomegranate. Cant 2: 4, 8: 2. The Lord usually reveals himself more to the soul on this day. The apostle John was in the Spirit on the Lord's-day. Rev 1: 10. He was carried up on this day in divine raptures towards heaven. This day a Christian is in the altitudes; he walks with God, and takes as it were a turn with him in heaven.1 John 1: 3. On this day holy affections are quickened; the stock of grace is improved; corruptions are weakened; and Satan falls like lightning before the majesty of the word. Christ wrought most of his miracles upon the Sabbath; so he does still: dead souls are raised and hearts of stone are made flesh. How highly should we esteem and reverence this day! It is more precious than rubies. God has anointed it with the oil of gladness above its fellows. On the Sabbath we are doing angels' work, our tongues are tuned to God's praises. The Sabbath on earth is a shadow and type of the glorious rest and eternal Sabbath we hope for in heaven, when God shall be the temple, and the Lamb shall be the light of it. Rev 21: 22, 23.
Use two. SIX days shalt thou labour.' God would not have any live out of a calling: religion gives no warrant for idleness. It is a duty to labour six days, as well as keep holy rest on the seventh day. We hear that there are some which walk among you disorderly, working not at all. Now, them that are such, we command and exhort by our Lord Jesus, that with quietness they work, and eat their own bread.' 2 Thess 3: 11. A Christian must not only mind heaven, but his calling. While the pilot has his eye to the star, he has his hand to the helm. Without labour the pillars of a commonwealth will dissolve, and the earth, like the sluggard's field, will be overrun with briers. Prov 24: 31. Adam in innocence, though monarch of the world, must not be idle, but must dress and till the ground. Gen 2: 15. Piety does not exclude industry. Standing water putrifies. Inanimate creatures are in motion. The sun goes its circuit, the fountain runs, and the fire sparkles. Animate creatures work. Solomon sends us to the ant and pismire to learn labour. Prov 6: 6; 30: 25. The bee is the emblem of industry; some of the bees trim the honey, others work the wax, others frame the comb, others lie sentinel at the door of the hive to keep out the drone. And shall not man much more innate himself to labour? That law in paradise was never repeated. In the sweat of thy face shalt thou eat bread.' Gen 3: 19. Such professors are to be disliked who talk of living by faith, but live out of a calling; they are like the lilies which toil not, neither do they spin.' Matt 6: 28. It is a speech of holy and learned Mr Perkins, Let a man be endowed with excellent gifts, and hear the word with reverence, and receive the sacrament, yet if he practice not the duties of his calling, all is but hypocrisy.' What is an idle person good for? What benefit is a ship that lies always on the shore? or armour that hangs up and rusts? To live out of a calling exposes a person to temptation. Melanchthon calls idleness the Devil's bath, because he bathes himself with delight in an idle soul. We do not sow seed in ground when it lies fallow; but Satan sows most of his seed of temptation in such persons as lie fallow, and are out of a calling. Idleness is the nurse of vice. Seneca, an old heathen, could say, Nullus mihi per otium dies exit; No day passes me without some labour.' An idle person stands for a cipher in the world, and God writes down no ciphers in the book of life. We read in Scripture of eating the bread of idleness,' and drinking the wine of violence.' Prov 31: 27; 4: 17. It is as much a sin to eat the bread of idleness,' as to drink the wine of violence.' An idle person can give no account of his time. Time is a talent to trade with, both in our particular and general callings. The slothful person hides his talent in the earth;' he does no good; his time is not lived, but lost. An idle person lives unprofitably, he cumbers the ground. God calls the slothful servant wicked.' Thou wicked and slothful servant.' Matt 25: 26. Draco, whose laws were written in blood, deprived those of their life who would not work for their living. In Hetruria they caused such persons to be banished. Idle persons live in the breach of the commandment, Six days shalt thou labour.' Let them take heed they be not banished from heaven. A man may as well go to hell for not working in his calling, as for not believing.
Having spoken of the reasons of sanctifying the Sabbath I come now to[next section]