A59693:197
Theses Sabbaticæ, or, The doctrine of the Sabbath wherein the Sabbaths I. Morality, II.…
Theses Sabbaticæ, or, The doctrine of the Sabbath wherein the Sabbaths I. Morality, II. Change, III. Beginning. IV. Sanctification, are clearly discussed, which were first handled more largely in sundry sermons in Cambridge in New-England in opening of the Fourth Commandment : in unfolding whereof many scriptures are cleared, divers cases of conscience resolved, and the moral law as a rule of life to a believer, occasionally and distinctly handled / by Thomas Shepard ...Theses Sabbaticæ, or, The doctrine of the Sabbath wherein the Sabbaths I. Morality, II. Change, III. Beginning. IV. Sanctification, are clearly discussed, which were first handled more largely in sundry sermons in Cambridge in New-England in opening of the Fourth COmmandment : in unfolding whereof many scriptures are cleared, divers cases of conscience resolved, and the morall law as a rule of life to a believer, occasionally and distinctly handled / by Thomas Shepard ...
London: printed by T.R. and E.M. for John Rothwell, 1650
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Thesis 64.
Nor should it seem strange, that Jewish holy days §64are not here enjoined, where a holy time, a Sabbath day is commanded: for those Jewish holy days were principally instituted (as Wallaeus well observes) for signification of Christ and his benefits (as may appear from • Cor. 5.7.1 Luke 4.19. Hebrews 10.5.) and therefore being significant were parts of instituted worship, belonging to the second, not fourth Command, but the Sabbath ⟨p. 55⟩day (as shall be shown) is in its original institution and consecration of another nature and not significant: yet this may be granted, that ceremonial holy days may be referred to the fourth Command, as appendices of it; and if Calvin, Ursin, Danaeus and others aim• at no more, it may be granted, but it will not follow from hence that they therefore belong to the second command indirectly, and directly to the fourth (which Master Primrose contends for) but rather directly to the second, and reductively and indirectly, as appendices to the fourth: which appendices, as they may be put to, so they may be taken off again, the moral Commandment remaining entire: even as we know Calvin refers many ceremonial duties as appendices to such Commands, concerning the morality of which Master Primrose doubts not: and therefore for him to think that the Sabbath comprehends all Jewish Festival days, upon this ground, viz. because the Sabbath is joined with, and put in among the reckoning of such Festivals,