A59693:598
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 1.
The change of this day from the last to the first of §1the week, although it be confirmed by an ancient custom, yet the true reason and grounds of so great a change are not so fully known: Sacred writings not so expressly setting down (as it doth in some things of less concernment) the causes hereof.1 And many of the Arguments heaped up, and multiplied by some for the change of it, which may seem of great weight, while they want an adversary at the other end of the Scale to balance them: Yet upon sad examination and search into them they prove too light, and consequently occasion the temptation of scrupling the truth and validity of others more clear. We are therefore with more wariness and humility of mind to search into this Controversy, and with much thankfulness and modesty to accept that little light which God gives us in greater, as well as of much light which he is pleased to lend us in smaller matters.2 Pascimur apertis, exercemur obscuris, was his speech long since concerning the Scriptures. There is no truth so clear, but mans loose wit can invent and mint many pernicious Cavils against it; and therefore in those things which shine forth with less evidence, it is no wonder if it casts such blots and stains upon them as that they can fear […] discerned, Nil magis inimicum veritati, acumine […] therefore be wise with sobriety, & remember ⟨p. 2⟩that in this and such like Controversies, the Scriptures were not written to answer all the scruples and objections of Cavillers, but to satisfy and stablish the consciences of poor believers. And verily when I meet with such like speeches and objections as these, viz. Where is it expressly said that the old Sabbath is abrogated? and what one Scripture is there in the N. Testament declaring expressly that the Lords day is substituted and put in its room? I cannot from such expressions but think and fear that the ignorance of this change in some doth not spring so much from deficiency and want of light on Gods part, but rather from perverseness on mans part, which will not see nor own the truth, because it is not revealed and dispensed after that manner and fashion of expression as mans wit and fantasy would have it: