An exposition of the morall lavv, or Ten Commandements of almightie God set dovvne by vvay of exercitations, wherein is contained an explanation of diverse questions and positions for the right understanding thereof, together with an explication of these scriptures which depend upon, or belong unto every one of the commandements, all which are cleared out of the originall languages, the customes of the Iewes, and the distinctions of the schoolemen / by Iohn Weemse ...

EXERCITAT. IX. Of the change of the Sabbath to the first day of the weeke. Commandement. IV.

Revelat. 1.10. I was in the Spirit on the Lords day.

CHrist when he rose he changed the Iewish Sabbath into his day, and called it the Lords day. Christ is set downe as an example of imitation to us, and hee teacheth us two wayes, by his doing and by his teaching. Act. 1.1. Of all that Iesus began both to doe and to teach. The Apostles followed him because hee rose that day, and kept that day: therefore they called it his day, Iohn was ravished in the spirit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he setteth the article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before it, as if he would say, that Lords day; all dayes are the Lords dayes, but this day is emphati∣cally called the Lords day; because hee, as Lord of the Sabbath, changed it: and Beatus Renanus commenting upon Tertullian observeth well, that it was the manner in the Apostles dayes, to call things rather the Lords than Christs, as the Lords supper, the Lords table, so the Lords day; because he instituted all these.

Secondly, Christ hath ceased from his owne workes, as God did from his. Heb. 4.10. Here foure things are to be considered. First, God had a rest, and Christ had a rest; God rested after the creation, and Christ rested after

the redemption; God rested when hee had made the world, and Christ rested when he made the new world. 2. Cor. 15.17. Old things are past away, behold all things are become new. Secondly, God is set for an example to the Iewes in the creation, & by like consequence Christ rested that day from all his labours. So should Chri∣stians rest upon this Sabbath from all their labours. And this example of Christ bindeth Christians as for∣cibly to keepe this Sabbath, as the example of God did binde the Iewes to keepe their Sabbath.

Thirdly, the Apostle 1. Cor. 16.2. commanded that upon the first day of the weeke a collection be made for the Saints, and he speaketh of this day not as a new day, but as a day well knowne among the Christians; for this epistle to the Corinthians was written in the fiftieth and seaventh yeare of Christ, that is, twenty three yeares after his death.

The Lord changed the Priest-hood from the first borne to the Leviticall priesthood. So when the people of Israel came out of Egypt, hee changed their account; whereas before they reckoned from Tishri, now hee commanded them to reckon from Nisan, because of the great benefit of their deliverance out of Egypt: So now he will have the Sabbath to be reckoned from his resurrection, and not as the Iewes reckoned.

Vpon this day the Lord created the heaven and the earth; this day the Angels were created, this day the Lord gave Manna to the Israelites, this day the Spirit came downe upon the Apostles, and upon this day circumcision was instituted; as Chrysostome observeth; because Christ who rose this day was to circumcise the heart.

When the Lord changed the Sabbath day, [Quest.] what sort of change was this?

There are foure sorts of changes in religion: First, [Answ.]

when the essence and substance of religion is changed. Secondly, when the state of religion is changed: Third∣ly, when the essence is changed in part; Fourthly, when the rites in religion are changed.

The first change is when the essence of religion is changed, as when a Turke becommeth a Christian, this is as when a man is raised from death to life.

The second change is, when the state is changed, as when Christ changed the Sabbath into the Lords day; this is as when a boy becommeth a man.

The third change is, when the essence is changed in part, as when one professeth the truth, but in some point he is hereticall; hee is converted in this point, here the essence is changed in part; this is, as when a man who is sicke becommeth whole.

The fourth change is, when the rites are changed, this is like the change of a mans cloathes: the change here of the Sabbath into the Lords day, was but a change in the state and in the rites, but not in the es∣sence; neither in the whole nor part.

The conclusion of this is; Christ who is Lord of the Sabbath. Mat. 12.8. hath power to change the Sab∣bath. There are foure memorable changes which Christ made, the first is his miraculous change, as when hee changed water into wine; the second was the changing of the ordinances, he changed the ceremonies of the law into the gospell; and the Sabbath from the seaventh day to the first day of the weeke; the third is when he changeth man from nature to grace; and the fourth is when hee changeth men from grace to glory, and in all these hee goeth from the more imperfect to the more perfect.

Notes

• Christ teacheth both by word and deed.
• The Sabbath is called the Lords day emphati∣cally.
• Things called the Lords rather then Christs.
• Gods rest upon the Sab∣bath, and Christs rest upon his Sabbath com∣pared together.
• The Apostles kept this first day of the weeke.
• Many notable things done this day.
• Foure sorts of changes in religion.
• The change of the essence.
• The change of the state of a thing.
• The change of the es∣scence in part.
• The change of the rites.
• Conclusion.
• Foure memorable chan∣ges which Christ made.