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 ...

Thesis 122.

[ 122] For clearing up of this difficulty therefore, and leaving the dispute of the change of the Sabbath to it's p••••per place, it may be made good, that not that seventh day from the crea∣tion, so much as a seventh day which God shall determine (and therefore called the seventh day) is primarily morall, and therefore enjoyned in this Commandment, for which end let these things be considered and laid together.

1. Because the expresse words of the Commandment do not run thus, viz. Remember to keep holy That seventh day, but more generally, the Sabbath day; 'tis in the beginning and so 'tis in the end of this Commandment, where it is not said that God blessed That Seventh day, but The Sabbath day, by which expression the wisdom of God, as it points to that particular seventh day that it should be sanctified: so it also opens a door of liberty for change, if God shall see meet, because the substance of the Commandment doth not only contain That seventh day, but The Sabbath day, which may be upon another seventh, as well as upon that which God appointed first: and that the substance of the command is contained in those first words, Remember the Sabbath day to keep it holy, may appeare from the repetition of the same Commandment, Deut. 5.12. where these words, As the Lord thy God commanded thee, are immediately inserted before the rest of the words of the Commandement be set down, to shew thus much: that there∣in is contained the substance of the fourth command: the

words following being added only to presse to the duty, and to point out the particular day, which at that time God would have them to observe.

2. Because in the explication of those words [the Sabbath] it is not called That seventh, but The seventh, for so the words runne, Six daies shalt thou labour, but the seventh day is the Sab∣bath of the Lord thy God, the meaning of which is thus much, to wit, that man taking six daies to himself for labour, that he leave the seventh to be the Lords: now unlesse any can shew that no other day but that Seventh could be the seventh for rest, nor no other six daies but those six daies going before tha•• seventh could be the six daies for labour, they can never prove that this fourth Commandment hath only a respect to That particular Seventh, and it is no small boldnesse necessa∣rily to limit where God hath left free: for we know that if God will, man may take other six daies for labour, and leave another Seventh for God, then those six daies and that Se∣venth day only.

3. The change of the Sabbath undeniably proves thus much (if it can be proved) that the morality of this command did not lie in that particular day only: for if that only was morall, how could it be changed? and if it did not lie only in that Seventh, wherein then did it more generally lie? was it in a day more largely or in a Seventh day more narrowly? now let any indifferent conscience be herein judge, who they be that come nearest to the truth, whether they that fly so far from the name Seventh, which is expresly mentioned in the Commandment, or they that come as near it as may be? whe∣ther they that plead for a Seventh of Gods appointing, or they that plead for a day (but God knowes when) of humane institution? and it's worth considering why any should be offended at the placing of the morality of the command in a Seventh, more then at their own placing of it in a day; for in urging the letter of the Commandment to that particular Seventh, to abolish thereby the morality of a Seventh day, they do withall therein utterly abandon the morality of a day; for if That Seventh only be enjoyned in the letter of the Commandment▪ and they will thence inferre, that a Se∣venth therefore cannot be required, how can they upon this ground draw out the morality of a day?

4. Because (we know) that ratio legis est anima legis, i. the reason of a law is the soul and life of the law: now let it be considered, why God should appoint the Seventh rather then the ninth or tenth or twentieth-day, for spirituall rest? and

the reason will appear not to be Gods absolute will meerly, but because divine wisdom having just measures and ballances in its hand, in proportioning time between God and man, it saw a seventh part of time (rather then a tenth of twen∣tieth) to be most equall for himself to take, and for man to give: and thus much the words of the Commandment im∣ply, viz. that it is most equall if man hath six, that God should have the seventh: now if this be the reason of the law, this must needs be the soul and substance of the morality of the law, viz. That a Seventh day be given to God, man ha∣ving six, and therefore it consists not in That Seventh day only: for the primary reason, why God appointed this or that Seventh, was not because it was that seventh, but because a Seventh was now equall in the eye of God for God to take to himself, man having the full and fittest proportion of six daies together for himself; and because a seventh was the fit∣test proportion of time for God, hence this or that individual and particular seventh in the second place fall out to be mo∣rall, because they contain the most equall and fittest propor∣tion of a Seventh day in them; there was also another reason why That Seventh was sanctified, viz. Gods rest in it, but this reason is not primary as hath been said, and of which now we speak.

5. Because if no other Commandment be in the Decalogue, but it is comprehensive, and looking many waies at once, why should we then pinion and gird up this only to the nar∣row compasse of that Seventh day only?

6. Because our adversaries in this point are forced some∣time to acknowledge this morality of a Seventh with us: we have heard the judgement of Gomaras herein, Thesis 44. and M. Primrose who speaks with most weight and spirit in this controversie, professeth plainly, That if God give us six daies for our own affairs, there is then good reason to consecrate a Se∣venth to his service, and that in this reason there is manifest justice and equity which abideth for ever, to dedicate to God precisely a seventh day after we have bestowed six daies upon our selves: it cannot be denied (saith he) but that it is most just; Now if it be by his confession, 1. just, 2. most just. 3. manifestly just. 4. perpe∣tually just, to give God precisely one day in seven: the cause is then yeelded: the only evasion he makes is this, viz. that though it be most just to give God one day in seven, yet it's not more just, then to give God one in six, or five, or four, there being no na∣turall justice in the number of seven more then in the number of six or four: but the answer is easie, that if man may give unto God

superstitiously too many, or prophanely too few: and if the appointment of God hath declared it self for a seventh, and that the giving of this seventh be most just and equall, then let it be considered, whether it be not most satisfactory to a scrupling conscience, to allow God a seventh day which he hath appointed, which is confessed to be most just and perpe∣tually equall, and consequently morall: and if there be a mo∣rall and perpetuall equity to give God one day in seven, then 'tis no matter whether there be any more naturall equity therein, then in one in five or six: the disputers of this worl•• may please themselves with such speculations and shifts, but the wisdom of God, which hath already appointed one day in seven rather then in six or ten, should be adored herein, by humble mindes, in cutting out this proportion of time, with far greater equity then man can now readily see.

7. Because deep corruption is the ground of this opinion, the plucking up of Gods bounds and land-marks of a se∣venth, is to put the stakes into the Churches hands, to set them where she pleaseth; or if she set them at a seventh, where God would have them, yet that this may be submitted to, not because God pleaseth, but because the Church so plea∣seth; not because of Gods will and determination, but because of the Churches will and determination, that so it being once granted, that the Church hath liberty to determine of such a day, she may not be denied liberty of making any o∣ther holidaies, or holy things in the worship and service of God; and that this is the main scope and root of this opinion is palpably evident from most of the writings of our English adversaries in this controversie.