A59693:479
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 164.
To imagine that the Book of Genesis was writ after Exodus, and yet to affirm that the Sabbath in Genesis is said to be sanctified and blest, only in way of destination, i. because God destinated and ordained that it should be sanctified many years after; seems to be an ill favoured and misshapen answer, and no way fit to serve their turn who invent it: for if it was writ after Exodus; what need was there to say that it was destinated and ordained to be sanctified for time to come? when as upon this supposition the Sabbath was already sanctified for time past, as appears in the story of Exodus 19.20. And therefore M. Primrose translates the words thus, that God rested, and hath blessed and hath sanctified the seventh day, as if Moses writ of it as a thing past already; but what truth is ⟨p. 153⟩there then to speak of a destination for time to come? I know Junius so renders the Hebrew words, as also the word Rested, but we know how many ways some of the Hebrew •enses look, nor is it any matter now to trouble our selves about them, this only may be considered; That it is a mere uncertain shift to affirm that Genesis was writ after Exodus; M. Ironside tells us he could give strong reasons for it, but he produceth none; and as for his authorities from humane testimonies, we know it is not fit to weigh out truth by humane suffrages; and yet herein they do not cast the scale for Genesis to be writ after Exodus; for although Bede, Abulensi•, and divers late Jesuits do affirm it; yet Eusebius, Catharinus, Alcuinns, a Lapide, and sundry others, both Popish and Protestant writers, are better judgmented herein; and their reasons for Genesis to be the first-born as it is first set down, seem to be most strong: The casting of this cause therefore depends not upon such uncertainties; and yet if this disorder were granted, i will do their cause no good, as, if need were, might be made manifest.