A59693:521
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 182.
If any say, why was now the ceremony affixed, washed off and removed after Christs coming, and so that Seventh day still continued: as we see public prayer is still used, but the type of incense removed, and the first-borne still retain that which is moral, the type affixed to them being now abolished? The reason of this is, because there is a necessity of the being of both, both prayer and first-born; for public prayer must be, and first-born must be, and they cannot be changed into any other; but there was no necessity of the continuance of that first Seventh day to be the Sabbath▪ nay there was some cause to change it, and another day might be our Sabbath as well as that first: look therefore as the Lord could have kept the Temple at Jerusalem, merely as a place of worship, which at ⟨p. 167⟩this day in the general is necessary, and have washed and wiped off the typical use of it in respect of Christ; yet the wisdom of the Lord abolished the very being of the Temple, because that place might be as well changed into another; and least through the typicalness of it mans corrupt heart should abuse it, so I may say concerning the Sabbath, it did not suit with the wisdom of God to wipe off the ceremony affixed to that Seventh day, when it might well be changed, and so keep that day, considering how apt mens ceremonious and superstitious hearts are to abuse such times or places, unless the very types be abolished with the things themselves.
If any say, why was now the ceremony affixed, washt off and removed after Christs comming, and so that Seventh day still continued: as we see publique prayer is still used, but the type of incense removed, and the first-borne still retaine that which is morall, the type affixed to them being now abolished? The reason of this is, because there is a necessity of the being of both, both prayer and first-born; for publique prayer must be, and first-born must be, and they cannot be changed into any other; but there was no necessity of the continuance of that first Seventh day to be the Sabbath nay there was some cause to change it, and another day might be our Sabbath as wel as that first: look therefore as the Lord could have kept the Temple at Ierusalem, meerly as a place of worship, which at