A59693:541
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 192.
Suppose the Gentiles did neither know, nor were ever reproved §192particularly by any of the Prophets for breaking the Sabbath; yet this doth not argue that they were not bound to sanctify a Sabbath, and that it was no sin for them to neglect the Sabbath: for it was a privilege of the Jews to have Gods Oracles revealed to them, and especially this of the Sabbath, Nehem. 9.14. Rom. 3.2. so it was a curse upon the Gentiles to live without Christ, and so also without Sabbaths, Ephes. 2.12. The times of which ignorance God is said to wink at, Acts 17.30. not by excusing them for the breach of Sabbath or other sins, but by not reproving them for it, as neither he did for many other moral transgressions, which notwithstanding were sins. The Patriarchs were not condemned expressly till Moses time (by Mr. Primrose account) for their Polygamy, that we read of, and yet it was a sin all that time against the very first institution of marriage; and why might not the breach of the Sabbath be a sin much more longer among the Gentiles, and yet none of the Prophets reprove them particularly for the same? And therefore M. Primrose hath no cause to mark this argument with chalk, and with all attention, as he calls it; viz. That the breach of the Sabbath among the Gentiles was no sin, because it was not any where particularly reproved by the Prophets of God: for we see by what hath been said upon what weak crutches it stands.