A59693:659
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 31.
Nor did the Apostles sinfully Judaize by preaching to the Jews upon their Sabbaths (as Mr. Brabourne would infer); supposing that their Sabbaths should not be still observed, they should then Judaize and after Ceremonies, saith he, and so build up those things which they laboured to destroy: For, suppose they did observe ⟨p. 17⟩such Days and Sabbaths as were Ceremonial for a time, yet it being done not in conscience of the Day, but in conscience of taking so fit a season to preach the Gospel in, it could not nor cannot be any sinful Judaizing, especially while then, the Jews were not sufficiently instructed about the abolishing of those things. For Mr. Brabourne could not but know that all the Jewish Ceremonies being once the appointment of God, were to have an honourable burial, and that therefore they might be lawfully observed for a time among the Jews, until they were more fully instructed about them; and hence Paul Circumcised Timothy because of the Jews, Acts. 16.3. and did otherwise conform to them, that so he might win and gain the more upon them: and if Paul observed purposely a Jewish Ceremony of Circumcision, which was not necessary, nay which was not lawful to be observed among the Gentiles, Galat. 5.2. and yet he observed it to gain the Jews: why might not Paul much more preach the Gospel, which is in it self a necessary Duty, upon a Jewish Sabbath which fell out occasionally to him, and therefore might lawfully be observed for such an end among the Jews, which among the Gentiles might be unlawful? Suppose therefore that the Apostles might have taught the Jews from house to house (as Mr. Brabourne argues against the necessity put upon the Apostles to preach upon the Jewish Sabbath) yet what Reason or Conscience was there to lose the opportunity of public preaching for the more plentiful gathering in of souls, when many are met together, and which may lawfully be done, and be contented only to seek their good in such private ways? and what although Paul did assemble the chief of the Jews together at Rome when he was a prisoner, to acquaint them with Civill matters about his imprisonment,