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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 ...

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Title
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 ...
Author
Shepard, Thomas, 1605-1649.
Publication
London :: Printed by T.R. and E.M. for John Rothwell ...,
1650.
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Subject terms
Sunday -- Sermons.
Sabbath.
Link to this Item
http://name.umdl.umich.edu/A59693.0001.001
Cite this Item
"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 ..." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A59693.0001.001. University of Michigan Library Digital Collections. Accessed June 15, 2024.

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The generall CONTENTS of the Theses concerning the Morality of the Sabbath.

1. GOD is the superiour disposer of mans time.
Thes. 1
2. Man who is made next to God, and to return to his rest at the end of the larger circle of his life, is to re∣turn to him at the end of the lesser circle of eve••y week.
Thes. 7
3. What a Moral Law is not.
10, 11
4. How a Divine Law may be said to be Moral
14
5. What a Moral law is strictly taken.
16
6. A Moral Law considered in a strict sense is not good meerly because commanded, but is therefore comman∣ded because it is good.
17
7. What is that goodnesse in a Moral Law for which it is commanded.
21
8. By what Rules may that goodnesse be known, which are foure.
24, 25
9 Divers consectaries flowing from the description of a Moral Law.
1. That Divine determination of something in a Law doth not alway take away the morality of it.
26
2. That those are not Moral laws only, which are known to all men by the light of corrupt nature.
29
3. That the whole Decalogue in all the parts of it is the Moral Law of God: Thes. 30. where Objections are answered to.
38
10. Three sorts of Laws which were among the Jewes, Mo∣ral, Ceremonial, Judicial.
38
11. The true state of the Question whether the Sabbath be a Moral or Ceremonial Law.
43
12. The agreement on all hands how far the Law of the Sabbath is Moral.
44

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13. Something general is agreed on, and whether it lies under this general, viz. a seventh day.
46
14. The chief means of resolving this controversie in o∣pening the meaning of the fourth Commandment.
47
15. The things which are Moral in the fourth Command∣ment, are either primarily or secundarily moral.
48
16. Those things which are primarily & generally moral in the forth Commandment, are 3. 1. A time of worship. 2. A day. 3. A 7th day determined.
17. Not the worship it self, but only the solemne time of it is required in the fourth Commandment.
53
18. How holy duties are for time.
56
19. Instituted worship is not directly required in the fourth, but in the second Commandment, wherein the meaning of the second Commandment is occasionally cleared against Wallaeus.
59
20. If the moral worship it self be not required herein, much lesse is the whole ceremonial worship.
63
21. Neither the publike worship only, nor Jewish holy dayes required in this fourth Commandment
64
22. Not a part of a day, but a whole day is moral by the fourth Commandment.
65
23. Gods wisdome did rather choose a whole day together for special worship then borrow a part of every day.
66
24. The sin of Familists and others who allow God no spe∣cial day, but make all dayes equal.
68
25. How any day is said to be holy, and that though all places are alike holy, yet all dayes are not therefore a∣like holy.
69, 70
26. Answer to such Scriptures as seem to make all dayes alike holy under the New Testament.
72, 73. to 79
27. The chief reason why some abolish the day of the Sabbath in the fourth Commandment, is because they abandon the whole Decalogue it self as any Rule of life unto his people.
79
28. An inward Sabbath may well consist with a Sabbath day.
80
29. The great controversie whether the Law be a rule of life to a beleever, discussed in sundry Theses.
81
30. The Spirit is not the rule of life.
86
31. Not the will of Gods Decree, but the will of his com∣mand is the rule of life.
91

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32. The fundamental Errour of Antinomians.
93
33. The rule of the Law is kept in Christ as matter of our justification, not sanctification.
94
34. How Christ is our Sanctification as well as our Justi∣fication.
95
35. Duties of Christian thankfulnesse to God were not performed by Christ for beleevers under that notion of thankfulnesse, but by way of merit.
97
36. Whether a beleever is to act in vertue of a command.
98
37. The sin of those who affirme that Christian obedience is not to be put forth by vertue of a command.
100
38. To act by vertue of a Commandment, and by vertue of Gods Spirit, are subordinate one to another.
101
39. Whether the Law is our rule as given by Moses on mount Sinai, or only as it is given by Christ on mount Sion.
102
40. How Works and Law-duties are sometime commend∣ed and sometime condemned
105, 106
41. The new creature how it is under the Law.
107
42. How the children of God under the Old Testament were under the Law as a Schoolmaster, and not those of the New.
108
43. How the Gospel requires doing, and how not, and a∣bout conditional promises in the Gospel.
110
44. Various motives to obedience from the Law and Go∣spel, from God as a Creator, and from Christ as a Re∣deemer, do not vary the Rule.
111
45. Unbelief is not the only sin.
112
46. Three evils arising from their Doctrine who deny the Directive use of the moral Law.
113
47. The sin of such as deny the humbling work of the Law under Gospel ministrations.
114
48. Their Errour who will not have a Christian pray for pardon of sin, or mourn for sin.
115
49. Whether Sanctification be a doubtful evidence, and may not be a just evidence, and whe••••er the Gospel and all the promises of it belong to a sinner as a sinner, and whether sight of corruption be (by the Gospel) the setled evidence of salvation as some plead for.
117
50. Whether the first evidence be without the being, or only the seeing of grace.
118
51. The true grounds of evidencing Gods love in Christ, cleared.
119.

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52. Not only a day, nor only a Sabbath day, but a seventh day determined is the last thing generally moral in the fourth Commandment.
120.122
53. That which is particularly moral herein, is this or that particular seventh day.
123
54. The morality of a Sabbath may be as strongly and ea∣sily urged from the Commandment of observing that particular seventh day from the creation, as the mora∣lity of a day.
125
55. It is not in mans liberty to take any one of the seven dayes in a week to be the Christian Sabbath.
126
56. A determined time is here required, but not what na∣ture, but what counsel shall determine, and consequent∣ly this or that seventh day.
130
57. The force of Gods example in resting the seventh, and working six dayes, how far it extends.
132
58. No reason that God must have a seventh yeer, because he will have a seventh day
134
59. How a circumstance of time is capable of morality.
137
60. The Law of the Sabbath is a Homogeneal part of the Moral Law, and is therefore Moral: and whether it be Moral in respect of the letter.
138
61. Whether the Decalogue is said to be the Moral Law in respect of the greater part only.
139
62. The Law of the Sabbath hath equal glory with all the other nine Morals, and hath therefore equal morality.
140
63. The Sabbath was given as a moral law to man in in∣nocency.
151
64. The Sabbath said to be sanctified, Gen. 2 not meerly in a way of Destination or Anticipation.
162
65. Adam in innocency might need a Sabbath.
174
66. No types of Christ given to man in innocency.
177
67. The Sabbath was no type in respect of its original in∣stitution.
178
68. The Heathens by the light of corrupt nature had some kind of knowledge of the Sabbath.
189
69. The Law of nature diversly taken, and what it is.
194
70. No argument to prove the Sabbath ceremonial, because Christ appointed no special day for the Lords Supper.
198
71. No argument to prove the Sabbath ceremonial, be∣cause it is reckoned among the ceremonials.
199

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72. Christ is not said to be the Lord of the Sabbath, be∣cause it was ceremonial.
200
73. Though the Sahbath be made for man, yet it is not therefore ceremonial.
201
74. A fond distinction of the Sabbath in sensu mystico & li∣terali.
202
75. Although we are bound to rest every day from sin, yet we are not therefore to make every day a Sabbath.
203
76. The Sabbath was not proper to the Jewes, because they only were able (as some say) to observe the exact time of it.
204
77. An answer to M. Carpenters and Heylins new invented argument against the morality of the Sabbath.
206
FINIS.
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