A59693:517
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 180.
As before the Fall, the Sabbath was originally and essentially §180moral, so after the fall it became accidentally typical, i. it had a type affixed to it, though of it's own nature it neither was nor is any type at all: God affixed a farther end unto it after the Fall, to be of farther use, to type out somewhat to Gods people, while in the substance of it it remaineth moral, and hence it is that a Seventh day remains moral and to be observed, but not that Seventh day which was formerly kept; nor have we that end of resting which was under the Law, but this end only, that we might more immediately and specially converse with God, which was the main end of the ⟨p. 166⟩Sabbaths rest before mans fall; for if the Sabbath had been essentially typical, then it should be abolished, wholly, and no more remembrance of it then of new moons and Jubilees, but because it was for substance moral, being extant before the fall, and yet had a type affixed to it after the fall, hence a Seventh day is still preserved, but that Seventh day is now abolished: and hence new moons and other Jewish Festivals as they are wholly Ceremonial in their birth, so they are wholly abolished (without any change of them into other days as this of the Sabbath is) in their very being.
As before the Fall, the Sabbath was originally and essentially §180morall, so after the fall it became accidentally typicall, i. it had a type affixed to it, though of it's own nature it neither was nor is any type at all: God affixed a farther end unto it after the Fall, to be of farther use, to type out somewhat to Gods people, while in the substance of it it remaineth morall, and hence it is that a Seventh day remains morall and to be observed, but not that Seventh day which was formerly kept; nor have we that end of resting which was under the Law, but this end only, that we might more immediatly and specially converse with God, which was the main end of the