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power_n	ceremony_n	church_n	rite_n	2,845	5	10.3412	5	false

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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

what Mr. Brabourne and Mr. Primrose have alledged against the same The second Part. LONDON Printed for Iohn Rothwell 1650. The generall Contents about the change of the Sabbath 1. SVfficient Light in the Scriptures for the change of the Sabbath Thes. 1. 2. Apostolicall unwritten-traditions no ground for the change of it Thes. 2. 3. Neither Churches custome or any Imperiall Law ground of the change of it Thes. 3. 4. How the observation of the Christian Sabbath ariseth from the fourth Commandement Thes. 4. 5. How 〈◊〉 day in the week may be called the seventh day Thes. 7 8. 6. The will of God the Efficient cause the Resurrection of Christ the morall cause of the change of the Sabbath Thes. 10. 7. The Asce●tion no ground of the change of the Sabbath Thes. 13. 8. The 〈…〉 spoyled in his first Creation by the sin of man hence the Day of Rest may be well changed Thes. 16. 9. Neither the three dayes resting of Christ in the grave nor the 33. yeers of Christs labour the ground of our labour and rest now Thes 18. 10. Not only Christs Resurrection but an affixed Type to the first Sabbath is the ground of the abrogation of it Thes. 20. 11. What the affixed Type to the Sabbath is Thes. 21. 12. The meer exercises of holy duties upon a day are not any true ground to make such a day the Christian Sabbath Thes. 25. 13. How holy duties on a day may evince a Sabbath day Thes. 26. 14. The first day of the week honour'd by the Primitive Churches from the Commandment of the Lord Iesus Thes. 27. 15. The Apostles preaching on the Iewish Sabbath doth not argue it to be the Christian Sabbath Thes. 30. 16. The first day of the week proved to be the Christian Sabbath by Divine Institution Thes. 34. 17. The first place alledged for the Christian Sabbath Acts 20.7 cleared by nine considerations Thes. 35. 18. The second place from 1 Cor. 16.1 2. cleared from seven considerations Thes. 36. 19. The third Scripture Rev. 1.10 cleared by two 〈◊〉 branches Thes. 37. 20. How the Christian Sabbath ariseth from the fourth Commandment although it be not particularly named in it Thes. 40. 21. The error of those especially in the Eastern Churches who observed two Sabbaths Thes. 41. 22. How the work of Redemption may be a ground for all men to observe the Sabbath Thes. 42. 23. How far the Iudgement of God upon prophaners of the Lords Day is of force to evince the holinesse of the Sabbath Thes. 44. The Change of the Sabbath THESIS 1. THe change of this day from the last to the first of the week although it be confirmed by an ancient custome yet the true reason and grounds of so great a change are not so fully known Sacred writings not so expresly setting down as it doth in some things of lesse concernment the causes hereof And many of the Arguments heaped up and multiplyed 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 ballance 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 cleare We are therefore with more warinesse and humility of mind to search into this Controversie and with much thankfulnesse 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 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 lesse evidence it is no wonder if it casts such blots and staines upon them as that they can fear 〈…〉 discerned Nil magis inimicum veritati acumine 〈…〉 therfore be wise with sobriety remember that in this and such like Controversies the Scriptures were not written to answer all the scruples and objections of Cavillers but to satisfie and stablish the consciences of poor beleevers And verily when I meet with such like speeches and objections as these viz. Where is it expressely said that the old Sabbath is abrogated and what one Scripture is there in the N. Testament declaring expressely that the Lords day is substituted and put in its roome 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 perversnes on mans part which will not see nor own the t●uth because it is not revealed and dispensed after that manner and fashion of expression as mans wit and phantasie would have it Like Naaman who because the Prophet went not about the cure of his Leprosie in that way and fashion which he would have him did not therefore for a time see that way of cure which God had revealed to him For the Holy Ghost is not bound to write all the principles of Religion under Common-place heads nor to say expressely In this place of Scripture you may see the old Sabbath abrogated and the new instituted for we find no such kind of expressions concerning Pauls Epistles and many books of Scripture that this or that Epistle or book is Canonical which yet we know to be so by other evidences We know also that the Holy Ghost by brief hints of Truth gives occasion of large Comments and by writing about other matters tanquam aliud agens it brings forth to light by the By revelations of great concernment which it saw meet purposely in that manner to make known And as in many other things it hath thus done so especially in this of the Sabbath So that if our hearts like Locks were fitted to Gods Key they would be soon opened to see thorough the difficulties of this point which I confesse of all practicall points hath been most fu●l of knots and difficulties to my own weaknesse Thesis 2. To make Apostolicall unwritten inspirations notified and made known in their dayes to the Churches to be the cause of the change of the Day is to plough with a Popish Heifer and to cast that Anchor on which deceivers rely and by which they hope to save themselves when they know not how otherwise to defend their falshoods Thesis 3. To make Ecclesiasticall Custome established 〈◊〉 by the Imperiall Law of Constantine to be the 〈◊〉 of the change is to make a prop for Prelacy and a step to Popery and to open a gap to all humane inventions For if it be in the Churches power to appoint the greatest Holy day why may not any other Rite and Ceremony be imposed also and if it be free to observe this day or not in respect of it selfe because it wants a divine institution and yet necessary to

observe it in respect of the Churches Custome and constitution as some pretend why may not the Chu●ches Commandment be a rule of obedience in a thousand things else as well as in this and so introduce Will-Worship and to serve God after the tradition of men which God abhors Thesis 4. The observation of the first day of the weeke for the Christian Sabbath ariseth from the force of the fourth Commandment as strongly as the observation of the media cultus or means of worship now under the New Testament doth from the force of the second Commandment only let this be supposed that the day is now changed as we shall hereafter prove as also that the worship it self is changed by divine institution for Gospel-institutions when they be appointed by divine and soveraign Authority yet they may then be observed and practised by vertue of some morall Law The Gospel appointed new Sacraments but we are to use them by vertue of the second Commandment so here the Gospel appoints a new seventh day for the Sabbath but it stands by vertue of the fourth Commandment and therefore the observation of it is not an Act of Christian Liberty but of Christian duty imposed by divine Auth●rity and by vertue of the moral Law Thesis 5. For the morality of the fourth Commandment as hath been proved being preserved in observing not that Sabbath only nor yet a Sabbath meerly when man sees meet but in observing the Sabbath i. e. such a Sabbath as is determined and appointed of God which may therefore be either the first or last of the seven dayes Hence it is that the first of the seven if it be determined and instituted of God under the New Testament ariseth equally from the fourth Commandment as the last seventh day did under the old Testament and therefore it is no such piaculum nor delusion of the common People as Mr. Brabourne would make it to put the Title of the Lords Sabbath upon the Lords day and to call it the Sabbath day for if it be borne out of the same wombe the first seventh was if it arise I mean from the same Commandment Remember to keep holy the Sabbath day why may it not bear the name of the Sabbath n●w as the first-born did in former times Thesis 6. If the Lord would have man to worke six dayes together according to his own example and the morality of the fourth Commandement that so a seventh day determined by himselfe might be observed Hence it is that neither two Sabbaths in a week can stand with the morality of the fourth Commandement nor yet could the former Sabbath be justly changed into any other day then into the first day of the week the first day could not belong to the week before for then there should be eight days in a week and if it did belong to the week following then if we suppose that the second day had been the Sabbath there must be one working day viz. the first day to go before it and five working dayes after it and so there should not nor could not be six working dayes continued together that the seventh might be the Lords according to the morality of the fourth Commandement And hence it is that no Humane or Ecclesiasticall power can change the Sabbath to what day of the week they please from the first which now is Thesis 7. It should not seem an uncouth Phrase or a hard saying to call the first day of the weeke a seventh or the seventh day for though it be the first absolutely in order of existence from the Creation yet relatively in way of relation and in respect of the number of seven in a week it may be invested with the name and title of a seventh even of such a seventh as may lawfully be c●owned and annointed to be the Sabbath day for look as Noah though he was the first in order of yeares and dignity of entrance into the Ark yet he is called the eight 2 Pet. 2.5 in that he was one of them as the learned observe qui octonarium numerum perficiebant or who made up the number of eight so it is in respect of the first day which in divers respects may be called the first and yet the seventh also Mr. Brabournes Argument therefore is of no solidity who goes about to prove the Christian Sabbath to be no Sabbath Because That Sabbath which the fourth Commandement injoynes is called the seventh day but all the Evangelists cal the Lords day the first day of the week not the seventh day For he should remember that the same day in divers respects may be called the first day and yet the seventh day for in respect of its naturall existence and being it may be and is called the first day and yet in respect of divine use and application it may be and is called the seventh day even by vertue of the fourth Commandement which is the Lords day which is confessed to be the first day Thesis 8. For although in numero numerante as they call it i. e. in number num●●ing there can be but one seventh which immediately follows the number six yet in numero numerato i. e. in number numbred or things which are numbred as are the dayes of the week any of the seven may be so in way of relation and proportion As suppose seven men stand together take the last man in order from the other six who stand about him and he is the seventh so againe take the first in order and set him apart from the six who stand below him and if the number of them who are taken from him make up the number of six he then may and must necessarily be called the seventh Just thus it is in the dayes of the week the first Sabbath from the Creation might be called the seventh day in respect of the six dayes before it and this first day of the week may be called the seventh day also in respect of the six working dayes together after it That may be called the last seventh this the first seventh without any absurdity of account which some would imagine and if this first day of the week is called the eight day according to Ezekiels Prophesie of Evangelicall times and his reckoning onward from the Creation Ezek. 43.27 why may it not then in other respects put on the name of a seventh day also Thesis 9. The reason why the Lord should depose the last seventh and exalt and crowne the first of seven to be the day of the Christian Sabbath is not so well considered and therefore to be here narrowly examined For as for those Easterne Christians who in the primitive times observed two Sabbaths in a week the Jewish and the Christian doubtlesse their milke sod over and their zeale went beyond the Rule The number of Jewes who were beleevers and yet too too zealous of their old customes we know did fill those places in their dispersion and before more then