I answer: because that our Lord Jesus, 1who is the Lord of the Sabbath, and whom the Law it self commands us to hear, did alter it from that seventh day to this first day of the week, whereon we keep the Sabbath. For the holy Evangelist notes; that our Lord came into the middest of the holy assembly, on the two first days of the two weeks immediately following his Resurrection,2 and then blessed the Church, breathed on the Apostles the holy Ghost, and gave them the ministerial Keys and power of binding and remitting sins. And so it is most probable ⟨p. 483⟩he did in a solemn manner, every first day of the week, during the forty days he continued on earth between his Resurrection and Ascension, (for the fiftieth day after, being the first of the week, the Apostles were assembled,) during which time he gave Commandments unto the Apostles, and *spake unto them those things which appertain to the Kingdom of God, that is, instructed them, how they should throughout the Churches (which were to be converted) change the Sabbath to the Lords day: the bodily sacrifices of beasts to the spiritual sacrifices of praise, prayer, and contrite hearts: the aLevitical Priesthood of the Law, to the Christian ⟨p. 484⟩Ministry of the Gospel: the Jewish Temples and Synagogues, to Churches and Oratories: the old Sacraments of Circumcision and Passover, to Baptism and the Lords Supper, &c. as may appear by the like phrase, Acts 19.8. and Acts 28.23. Col. 4.11. put for the whole sum of Pauls doctrine, by which was wrought all these changes where it took effect. So that as Christ was forty days instructing Moses in Sinai, what he should teach, and how he should rule the Church under the Law: So he continued forty days teaching his Disciples in Zion what they should preach, and how they should govern the Church under ⟨p. 485⟩the Gospel. And seeing it is manifest that within those forty days,5 Christ appointed what Ministers should teach, and how they should govern his Church to the worlds end; it is not to be doubted, but that within those forty days he likewise ordained on what day they should keep their Sabbath, and ordinarily do the works of their Ministry, especially seeing that under the old Testament, GOD showed himself as careful both by his Moral and Ceremonial Law, to prescribe the time, as well as the matter of his worship.
I answere: because that our Lord Iesus, 1who is the Lord of the Sabbath, and whom the Law it selfe commands vs to heare, did alter it from that seauenth day to this first day of the vveeke, whereon wee keepe the Sabbath. For the holy Euangelist notes; that our Lord came into the middest of the holy assembly, on the two first dayes of the two weekes immediately following his Resurrection,2 and then blessed the Church, breathed on the Apostles the holy Ghost, and gaue them the ministeriall Keyes and power of binding and remitting sinnes. And so it is most probable ⟨p. 483⟩he did in a solemne manner, euery first day of the weeke, during the fortie dayes hee continued on earth betweene his Resurrection and Ascention, (for the fiftieth day after, being the first of the weeke, the Apostles were assembled,) during which time hee gaue Commandements vnto the Apostles, and *spake vnto them those things which appertaine to the Kingdome of God, that is, instructed them, how they should throughout the Churches (vvhich were to be conuerted) change the Sabbath to the Lords day: the bodily sacrifices of beasts to the spirituall sacrifices of praise, prayer, and contrite hearts: the aLeuiticall Priesthood of the Law, to the Christian ⟨p. 484⟩Ministry of the Gospell: the Iewish Temples and Sinagogues, to Churches and Oratories: the olde Sacraments of Circumcision and Passeouer, to Baptisme and the Lords Supper, &c. as may appeare by the like phrase, Acts 19.8. and Acts 28.23. Col. 4.11. put for the whole summe of Pauls doctrine, by which was wrought all these changes where it tooke effect. So that as Christ vvas fortie dayes instructing Moses in Sinai, what hee should teach, and how hee should rule the Church vnder the Law: So hee continued fortie dayes teaching his Disciples in Sion what they should preach, and how they should gouerne the Church vnder ⟨p. 485⟩
- 1Mat. 12.1. Deut. 18.18.19.
- 2Joh. 20.19. verse 26.Ioh. 20.19. verse 26.
- *Acts 1.2.3. Cyril bids us note, that S. John doth not simply set down the manner of Christs appearing unto Thomas, but also the circumstance of the time, (post dies octo) whence he concludes thus; Diem igitur octavum Dominicū diem esse necesse est. Cyril. in Johan. lib. 12. cap. 58.Acts 1.2.3. Cyril bids vs note, that S. Iohn doth not simply set downe the manner of Christs appearing vnto Thomas, but also the circumstance of the time, (post dies octo) whence hee concludes thus; Diem igitur octauum Dominicū diem esse necesse est. Cyril. in Iohan. lib. 12. cap. 58.
- aHeb. 7.11.12 Ephes. 4.8.11.12.13.
- 5Ephes. 4.1.11.12.
