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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59693	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 ...	Shepard, Thomas, 1605-1649.	1650 (1650)	Wing S3145; ESTC R31814	262,948	313

to see that all others did so also 'T is true civill Magistrates may abuse their power judge amisse and thinke that to be the command of God which is not but we must not therefore take away their power from them because they may pervert it and abuse it we must not deny that power they have for God because they may pervert it and turne the edge of it against God for if upon this ground the Magistrate hath no power over his Subjects in matters of the first Table he may have also all his feathers pul'd from him and all his power taken from him in matters of the second Table for we know that he may work strange changes there and perve●t Justice and Judgement exceedingly we must not deny their power because they may turne it awry and hurt Gods Church and people by it but as the Apostle exhorts 1 Tim● 1.2 to pray for them the more that under them we may live a peaceable life in all Godlinesse and Honesty it s a thousand times better to suffer persecution for Righteousnesse sake and for a good Conscience then to desire and plead for toleration of all Consciences that so by this cowardly device and lukewarme principle our owne may be untoucht it was never heard of untill now of late that any of Gods Prophets Apostles Martyrs faithfull Witnesses c. that they ever pleaded for liberty in errour but onely for the Truth which they preacht and prayd for and suffered for unto the death and their sufferings for the truth with Zeale Patience Faith Constancy have done more good then the way of universall toleration is like to doe which is purposely invented to avoyd trouble Truth hath ever spread by opposition and persecution but errour being a Child of Satan hath fled by a zealous resisting of it Sick and weake men are to be tender'd much but Lunatick and Phranti●● men are in best case when they are well fettered and bound a weake Conscience is to be tendered an humble Conscience tolerated errours of weaknesse not wickednesse are with all gentlenesse to be handled the liberty given in the raign of Episcopacy for Sports and Pastimes and May-games upon the Lords Day was once loathsome to all honest minds bat now to allow a greater Liberty to Buy Sell Plow Cart Thrash Sport upon the Sabbath day to all those who pretend Conscience or rather that they have no Conscience of one day more then another is to build up Iericho and Babel againe and to lay foundations of wrath to the Land for God will certainly revenge the pollutions of his Sabbaths if God be troubled in his Rest no wonder if he disturbes our peace some of the Ancients thinke that the Lord brought the flood of Waters upon the Sabbath day as they gather from Gen. 7.10 because they were growne to be great prophane●s of the Sabbath and we know that Prague was taken upon this day The day of their sinne began all their sorrowes which are continued to this day to the amazement of the World when the time comes that the Lords precious Sabbaths are the dayes of Gods Churches Rest then shall come in the Churches peace Psal. 102.13.14 The free grace of Christ must first begin herein with us that we may finde at last that Rest which this evill World is not yet like to see unlesse it speedily love his Law more and his Sabbaths better I could therefore desire to conclude this doctrine of the Sabbath with teares and I wish it might be matter of bitter lamentation to the mourners in Sion everywhere to behold the universall prophanation of these precious times and seasons of refreshing toward which through the abounding of iniquity the love of many who once seemed zealous for them is now grown cold the Lord might have suffered poore worthlesse sorrowfull man to have worne and wasted out all his daies in this life in wearinesse griefe and labour and to have filled his daies with nothing else but work and minding of his own things and bearing his own necessary cumbers and burdens here and never have allowed him a day of rest untill he came up to heaven at the end of his life and thus to have done would have been infinite mercy and love though he had made him grind the Mill only of his own occasions feele the whip and the lash onely of his daily griefs and labours untill dark night came but such is the overflowing and abundant love of a blessed God that it cannot containe it selfe as it were so long a time from speciall fellowship with his people here in a strange land and in an evill world and therefore will have some speciall times of speciall fellowship and sweetest mutuall embracings and this time must not be a moment an houre a little and then away againe but a whole day that there may be time enough to have their fill of love in each others bosome before they part this day must not be meerly occ●sionall at humane liberty and now and then least it be too seldome and so strangenesse grow between them but the Lord who exceeds and excels poor man in love therefore to make all sure he sets and flxeth the day and appoints the time and how to meet meerly out of love that weary man may enjoy his rest his God his love his Heaven as much and as often as may be here in this life untill he come up to glory to rest with God and that because man cannot here enjoy his daies of glory he might therefore foretaste them in daies of grace and is this the requitall and all the thanks he hath for his heart-breaking love to turne back sweet presence and fellowship and love of God in them to dispute away these daies with scorne and contempt to smoke them away with Prophannesse and madde mirth to Dreame them away with Vanity to Drinke to Sweare to Ryot to Whore to Sport to Play to Card to Dice to put on their best Apparrell that they may dishonour God with greater pompe and bravery to talke of the World to be later up that d●y then any other day of the Weeke when their own Irons are in the fire and yet to sleepe Sermon or scorne the Ministery if it comes home to their Consciences to tell Tales and breake Jests at home or at best to talke of Forraigne or Domesticall newes onely to passe away the time rather then to see God in his Workes and warme their hearts thereby to thinke God hath good measure given him if they attend on him in the Foore●oone although the After-noone be given to the Devill or sleepe or vanity or foolish pastimes to draw neere to God in their bodies when their Thoughts and Hearts and Affections are gone a Hunting or Ravening after the World the Lord knowes where but farre enough off from him do you thus requite the Lord for this great love oh foolish people and unwise do you thus make the daies of your

be set to do the same work and have the same rule given them to act by but the motives to this their work and the stripes and punishments for neglect of their work may be various and divers a son may be bound to it because he is a son and beloved a servant may be bound to do the same work because he is hired and shall have wages if the son neglect his work his punishment is only the chastisement of a father for his good if a servant be faulty he is turned quite out of doors So although Beleevers in Christ and those that are out of Christ haue divers and various motives to the obedience of the law of God yet these do not vary the rule the law of God is the rule to them both although they that be out of Christ have nothing but fear and hope of wages to urge them and those that are in Christ should have nothing but the love of a Father and the heart-bloud mercy of a tender Saviour and Redeemer to compell them the one may be bound to do that so they may live the other may be bound to do because they do live the one may be bound to do or else they shall be justly plagued the other may be bound to do the same or else they shall be mercifully corrected It is therefore a meer feeblenesse to think as some do that the law or rule is changed because the motives to the obedience of it and punishment for the breach of it are now unto a beleever changed and a●t●ed for the Commandment urged from Ch●ists love may binde strongly yea most strongly to doe the same thing which the same Commandment propounded and received in way of hi●e may binde also unto Thesis 112. Some think that there is no sin but unbelief which is a sin against the Gospel only and therefore there being no sin against any law Christ having by his death abolished all them the law cannot be a rule to them An adulterous and an evill generation made drunk with the cup of the wine of the wrath of God and strong delusion do thus argue Are drunkenesse whoredom lying cheating witchcraft oppression theft buggery no sins and consequently not to be repented of nor watcht against but only unbelief Is there no day of judgement wherein the Lord will judge men not only for unbelief but the secrets of all hearts and whatever hath been done in the body whether good or evil according to Pauls Gospel Rom. 2.16 2 Cor. 5.10 How comes the wrath of God to be revealed from heaven not only against unbelief but against all unrighteousnesse and ungodlinesse of man Rom. 1.18 If there was no sin but unbelief how can all flesh Jews and Gentiles become guilty before God that so they may beleeve in the Gospel as 't is Rom. 3 21 12 ●3 24 if they are all guiltlesse untill unbelief comes in There is no sin indeed which shall condemn a man in case he shall beleeve but will it follow from hence that there is no sin in a man but only unbelief A sick man shall not die in case he receive the Physick which will recover him but doth it follow from hence that there is no sicknesse in him or no such sicknesse which is able to kill him but only his wilfull refusing of the Physick surely his refusing of the Physick is not the cause of his sicknesse which was before not the naturall for that his sicknesse is but only the morall cause of his death Sin is before unbelief comes a sick sinner before a healing Saviour can be rejected sin kils the soul as it were naturally unbelief morally no sin shall kill or condemn us if we beleeve but doth it follow from hence that there is no sin before or after faith because there is no condemning sin unlesse we fall by unbelief No such matter and yet such is the madnesse of some prophets in these times who to abandon not only the directive use of the law but also all preparing and humbling work of the law and to make mens sinning the first foundation and ground of their beleeving do therefore either abolish all the being of any sin beside unbelief or the condemned estate of a man for sin yea for any sin untill he refuse Christ by unbelief for publishing which pernicious doctrines it had been well for them if they had never been born Thesis 113. One would wonder how any Christians should fall into this pit of perdition to deny the directive use of the law to one in Christ if either they read Ps. 119. with any savour or the Epistles of Iohn Iames with any faith in which the law is highly commended and obedience thereto urged as the happinesse and chief evidence of the happinesse of man but that certainly the root of this accursed doctrine is either a loose heart which is grown blind and bold and secretly glad of a liberty not so much from the law of sin as from the law God or if the heart be sincere in the main yet it slights the holy Scriptures at present and makes little conscience of judging in the matters of God according unto them for if it did it could hardly fall into ●his dirty ditch out of which the good Lord deliver and out of which I am perswaded he will deliver in time all those that are his own for I much question the salvation of that man who lives and dies with this opinion and as every errour is fruitfull so this is in speciall for from this darkning the directive use of the morall law arise amidst many others these ensuing evils which are almost if not altogether deadly to the souls men they are principally these three Thesis 114. The first is a shamefull neglect in some affecting foolishly the name of new Testament Ministers of a wise and powerfull preaching of the law to make way by the humbling work of it for the glorious Gospel and the affectionate entertainment thereof for through the righteous judgement of God when men once begin to abandon this use of the law as a rule they abolish much more readily this use of the law to prepare men thereby for the receiving of Christ I know there are some who acknowledge this use of the law to be our rule but not to prepare but how long they may be orthodox in the one who are heterodox in the other the Lord only knows for I finde that the chief arguments against the one do strike strongly against the other also It 's an easie thing to cast blocks before the blinde and to cast mists before the face of the clearest truth and to make many specious shews of new Testament Ministry free-grace and Covenant against this supposed legall way and preparing work but assuredly they that have found and felt the fruit and comfort of this humbling way for which I doubt not but that thousands and thousands are blessing God in heaven that ever they

the shew of a rationall answer though some have endeavoured it with all wilinesse 3. That whereas by this doctrine they would clear up the way to a full and setled evidence and Christian assurance they do hereby utterly subvert the principall foundation of all setlednesse and assurance of faith which is this viz. that if Jesus Christ be given to death for me then he will certainly give all other things to me if we were reconciled to God by the death of his son much more shal we be saved by his life if Christ hath died and risen for us who then shall condemn who shall then seperate us from Gods love Rom. 8.32 Rom. 6.9 10. But if they hold no such principles I would then know how any man can have evidence of this viz. that God loves him and that Christ hath died for him while he is a sinner and as he is a sinner or how any Minister of the New Testament can say to any man under the power of his sins and the devil that he is not condemned for his sins but that God loves him and that Christ hath died for him without preaching falsehoods and lies and dreams of their own heart for 1. God hath not loved nor elected all sinners nor hath Christ died for all sinners 2. If every man be in a state of condemnation before he beleeve the Gospel then no man can be said to be in a state of reconciliation and that God hath loved him untill he refuse the Gospel but every man is in a state of condemnation before he beleeve because our Saviour expresly tel us that by faith we passe from death to life Ioh. 5.24 and he that hath not the son hath not life 1 Ioh. 5.12 and therefore if those be Ministers of the new Testament who first preach to all the drunkards and whoremongers and villaines in a parish that God loves them and that they are reconciled by Christ death and that they may know it because they are sinners then let the heavens hear and the earth know that all such Ministers are false Prophets and cry Peace Peace where God proclaims wrath and that they acquit them whom God condemns and if they be Ministers of the Old Testament spirit who first shew men their condemned estate and then present God as wroth against them while they be in their sin that so they may prize and fly to favour and free grace then such are Ministers of the old Testament and not of the new because they preach the truth and if preaching the truth be an old Testament Ministry no wise man then I hope will desire the new wine for the old is better while the Lion sleeps and God is silent and conscience slumbers all the beasts and wilde sinners of the world and many preachers too may think that there is no terrour in God no curse or wrath upon themselves in the midst of the rage increase and power of all their sins but when this lion roars and God awakens and conscience looks above head they shall then see how miserably they have been deceived they may slight sin abolish condemnation talk of and wonder at free-grace now and beleeve easily because they are sinners but certainly they shall be otherwise minded then Some men may have good ends in preaching Gods free-grace after this manner in the Gospel and make the Gospel a revelation of Gods actuall love to sinners as sinners and make a Christians evidence of it nothing else but the sight of his sin and of his being under the power of it but little do they think what Satan the father of this false doctrine aims at which are these four things chiefly 1. That sanctification faith c. might be no evidence at all to a Christian of a good estate for this they say is a doubtfull evidence and an unsettling way of assurance because they will hereby be as bones out of joynt in and out humbled to day and then comforted but hard-hearted to morrow and then at a losse whereas to see ones self a sinner that is a constant evidence for we are alway sinners and the Gospel proclaims peace to sinners as sinners 2. That so men may keep their lusts and sins and yet keep their peace too for if peace be the portion of a man under the power of sin and Satan look then as he may have it why may he not keep it upon the same terms And therefore W. C. saith That if conscience object thou art an hypocrite perhaps truly yet a hypocrite is but a sinner and Gods love belongs to sinners as sinners And if this be thus what doth this doctrine aim at but to reconcile God and Belial Christ and Mammon not onely to open the door to all manner of wickednesse but to comfort men therein 3. That so he may bring men in time purposely to sin the more freely that so they may have the clearer evidence of the love of God for if Gods love be revealed to sinners as sinners then the more sinfull the more clear evidence he hath of Gods love and therefore one once intangled with these delusions was inticed to commit a grosse wickednesse that more full assurance might be attained 4. That so the true preaching and Ministry of the Gospel of Gods free-grace might be abolished at least despised which is this viz. Thou poor condemned sinner here is Christ Jesus and with him eternall remission of sins and reconciliation if thou believe and receive this grace offered humbly and thankfully for this is Gospel Mat. 28.19 Mark 16.16 Rom. 10.5 6 7 8. Rom. 3.14 25. Act. 8.37 And hence Mr. W.C. hath these words That if the Gospel hold forth Christ and salvation upon beleeving as many saith he preach it were then little better tidings then the law Ah wretched unworthy speech that when Jesus Christ himselfe would shew the great love of God unto the world Ioh. 3.16 he makes it out by two expressions of it 1. That the father sent his only Son 2. That whosoever did beleeve in him or if they did beleeve in him they should have eternall life The Lord shews wonderfull love that whoever beleeve may have Christ and eternall life by beleeving but this doctrine breathing ou● Gods dearest love by this mans account is little better then law which breaths out nothing but wrath But why doth he speak thus Because saith he it is as easie to keep the ten Commandements as to beleeve of ones self Very true as to beleeve of ones self but what is this against the preaching and holding forth Christ and salvation upon condition of beleeving For is not this preaching of the Gospel the instrument and means of working that faith in us which the Lord requires of us in the Gospel And must not Jesus Christ use the means for the end Were not those three thousand brought into Christ by faith by Peters promise of remission of sins upon their repentance Were not many filled

holy Ghost Rev. 22. yet it 's a grosse mistake and most absurd to make every metaphor or similitude and allusion to be a type for the husbandman sowing of the seed is a similitede of preaching of the word Mat. 13. and yet it 's no type of it an effectionate lover and husband is in sundry Scriptures a similitude and resemblance of Christs affection and love to his Church and spouse the head and members of mans body are similitudes of Christ the head and the Church his members but will any affirm that these are also types of Christ and just thus was Paradise and the Tree of life in it they were similitudes to which the holy Ghost alludes in making mention of Christ and his Church but they were no types of them there was typus fictus in them or arbitrarius which is all one with a similitude but there was no Typus destinatus therein being never purposely ordained to shadow out Christ for the Covenant of works by which Adam was to live is directly contrary to the Covenant of grace by faith in Christ Rom. 11.6 by which we are to live Christ is revealed only in the Covenant of grace and therefore could not be so revealed in the Covenant of works directly contrary thereunto Adam therfore was not capable of any types then to reveal Christ to him of whom the first Covenant cannot speak and of whom Adam stood in no need no not so much as to confirm him in that estate for with leave I think that look as Adam breaking the first Covenant by sinne he is become immutably evill and miserable in himself according to the rule of justice in that Covenant so suppose him to have kept that Covenant all his posterity had been immutably happy and holy not meerly by grace but by the same equity and justice of that first Covenant and hence it follows that he stood in no need of Christ or any Revelation of him by types no not to confirm him in that Covenant I know in some sence whatever God communicates to his creature in way of justice may be saîd to be conveyed in a way of grace if grace be taken largly for that which is conveyed out of Gods free will and good pleasure as all things in the world are even to the acceptance of that wherein there is most merit and that is Christs death and satisfaction for sinne but this is but to play with words for it 's clear enough by the Apostles verdict that grace strictly taken is opposite to works Rom. 11.6 the law of works which only reveals doing and life to the law of faith which only reveals Christ and life under which Covenant of grace Adam was not and therefore had no types then to shadow out Christ to say that Paradise and the Tree of life were types by way of anticipation as some lately affirm is as much as to say that they were not types then and therefore neither these nor the Sabbath were Ceremoniall then and that is sufficient for what we aim at only 't is observable that this unsound expression leads into more palpable errours for as they make the Tree of life Typicall by Anticipation so they make the marriage of Adam and Eve and consequently the marriage of all mankinde typicall and then why should not all marriages cease when Christ the Antitype is come nay they make the rivers and precious stones and gold in Paradise thus Typicall of Christ and his Church Rev. 21. and then why may they not make the Angels in heaven Typicall because men on earth who pour out the Vials are resembled to them and why may not men riding upon white Horses be typicall because Christ is so resembled Rev. 19.11 Pererius who collects out of Hugo de vict a type of the whole new Creation in all the works of six daies first Creation may please himself as other Popish Proctors do with such like shady speculations and Phantasmes and so bring in the Seventh day for company to be Typicall also but a good and healthfull stomack should be exceeding fearfull of a little feeding on such windy meat nor do I think that Hugo's new creation is any more Antitypicall to the first six daies Creation then Damascenes types in the fourth Commandment who makes Thou thy son thy daughter thy servant the stranger to be types of our sinfull affections of spirit and the oxe and the asse figures of the flesh and sensuall part● both which he saith must rest upon the Sabbath day Thesis 179. If therefore the Sabbath was given to Adam in innocency before all types nay before the least promise of Christ whom such types must shadow forth then it cannot be in its first and native institution typicall and ceremoniall but morall and therefore in it's first and originall institution of which we speak it did not typifie either our rest in Christ from sinne in this life or our rest with God in heaven in another life or any other imagined rest which mans wit can easily invent and invest the Sabbath with but look as our Saviour in reforming the abuses in marriage c●ls us to the first institution so to know what is perpetuall in the Sabbath it 's most safe to have recourse hither which when it was first observed we see was no way typicall but morall and if man no way clogg'd with sin and earth had then need of a Sabbath have not we much more Thesis 180. As before the Fall the Sabbath was originally and essentially morall 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 Sabbaths rest before mans fall for if the Sabbath had been essentially typicall then it should be abolished wholly and no more remembrance of it then of new moones and Jubilees but because it was for substance morall 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 Ceremoniall in their birth so they are wholly abolished without any change of them into other daies as this of the Sabbath is in their very being Thesis 181. There are sundry Scriptures alledged to prove the Sabbath to be typicall and ceremoniall out of the old and new Testament as Isa. 66.23 Gal 4.10 Rom. 14.4 5. Col. 2.16 but if