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 173.

If Adams fall was before the Sabbath (as Mr. Broad and some [ 173] others otherwise orthodox in this point of the Sabbath, con∣ceive, by too much inconsiderate wresting of Psal. 49.12. Iohn 8.44.) yet it will not hence follow that he had no such command in innocency to observe the Sabbath before his fall: For whether man had fallen or no, yet the thing it selfe speaks that God was determined to work six dayes in making the world, and to rest and so to sanctifie the seventh, that hee might therein be exemplary to man; and consequently God would have given this law, and it should have been a rule to him whether he fell or no; and indeed the seventh daies rest depends no more upon mans fall, then the six daies worke of creation, which we see were all finished before the fall; the seventh daies holinesse being more sutable to that state then the six daies labour, to which we see he was appointed, if Gods example had any force to direct and lead him there∣unto. Againe, if the law of labour was writ upon his heart before he was actually called forth to labour, viz. To dresse and keep the garden, Gen. 2.15. why might not also the law of holy rest be revealed unto him by God, and so answera∣bly writ upon his heart before he fell, or came actually to rest upon the Sabbath? Little of Adams universall obedience to the Law of workes, was as yet actuall while he remained innocent; and yet all his obedience in time to come was writ upon his heart the first moment of his creation in the Image of God, as it were aforehand, and why might not thi•• Law of the Sabbath be writ so aforehand? And therefore M. Broad need not trouble himself or others in enquiring whether God sanctified the Sabbath before or after the first seventh day wherein God rested; and if before it, how Adam could know of the Sabbath before Gods compleat rest upon the first

seventh day, the cause of it? for God was as well able to make Adam privy to his counsell aforehand concerning that day, before Gods rest on it, which was a motive to the observance of it, as he was to acquaint his people with his purpose for a holy Passeover before the occasion of it fell out: Mr. Broad indeed tels us that its most probable that God did not blesse and sanctifie the first Sabbath or seventh day of rest, because it is not said that God blessed the Sabbath because he would, but because he had rested in it; but by his leave it is most proper to say that God at the end of the six daies worke had then rested from all his works; and thence God is said to sanctifie and rest the seventh day; his cessation from worke which is the naturall rest being the cause of resting the se∣venth day with a holy rest (as we have shewn) and therefore there is no reason to stay till the seventh day was past and then to sanctifie it against the next seventh day; the first se∣venth day, upon the ground mentioned, being first sanctified, and which Adam might be well enought acquainted with a∣forehand, as hath been shewn.

Notes

• Broad. Tract. c. 1.
• Ibid.