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 175.

[ 175] Adams soul (say some) did not need a Sabbath, because every day was a Sabbath to him;* 1.1 nor did his body need it, because it was impassible, say some, nor subject to wearinesse in its work, say

others truly:* 1.2 to what purpose then should any Sabbath be appoin∣ted unto him in that estate? But we must know, that the He∣brew word for Sabbath, signifies holy rest, and therefore as Rivet well shews, it's called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Menuchah, which signifies common rest from wearinesse; hence it fol∣lows that the Sabbath being originally sanctified for holy rest, not for common rest or rest from naturall wearinesse in la∣bour; Adam might therefore stand in need of a Sabbath, though his body was not subject to any wearinesse in or after his labour. Hence also although he was to live holily every day, yet this hinders not but that his soul might then have need of the holy rest of a Sabbath: For 1. Adam was to serve God in a particular calling then, as is manifest from, Gen▪ 2.15. for he was then to keep and dresse the garden, and to act with and under God in the government of many inferiour creatures, Gen. 1.26. And thus his time being filled in ser∣ving God with all holinesse in his calling, he might need a Sabbath; nor was it lawfull for him to turn daies of work in his calling into daies of rest, and so to keep a Sabbath every day, no not in that innocent and happy estate: for if it was contrary to Adams holy estate to work six daies, how could it be agreeable or sutable to the holinesse of God to work six daies? If God did labour six daies and rested a seventh with∣out any need of a rest in respect of any wearinesse in his work, why might not, nay why should not man imitate and be like to his God in labour and rest, although he was not subject to any wearinesse in his holy work? 2. Though every day was to be spent in holinesse mediatly, both in seeing God in the creatures and meeting with God in his labour and calling: yet it was not unsutable, nay it was very needfull in that estate to have one day in the week for more immediate and speciall con∣verse with God, and for God more immediatly and specially to converse with him. Nor indeed was it suitable to Gods wisdom to confine mans holinesse either then or now, either to holy labour only, or to holy rest only, for then he should not have been so like unto God who was exemplary holy un∣to man in both. Speciall time for action wherein he closed with God more mediatly throughout the six daies labour, might well stand with speciall time for contemplation of God upon the Sabbath, wherein he was to enjoy God more imme∣diatly. Adam did not need a Sabbath upon the same ground of weaknesse that we do, viz. because we cannot be earnest enough (as M. Primrose objects) in holy services to God upon the week daies, but we see it did not sute Gods wisdom nor

mans holy estate, then to be intent and earnest only in the enjoyment of his rest, to which his intention on his calling and labour then, could not be any hinderance when the Sab∣bath came; being free from such clogs of sin then, as we are now prest down withall: and therefore it is an unworthy ex∣pression, but oft used by the same author and others: viz. That it did derogate from the excellency of Adams condition to ob∣serve a seventh daies Sabbath,* 1.3 and that the determination of a time then, did argue Adams inability, or want of inclination and af∣fection to serve God ordinarily, and that the observance of a Sab∣bath is a mark of a servile condition, as of other holy daies under the law; and that if Adam was able to serve God continually, that it was then needlesse to limit him to a particular day; and that if a day were needfull God would have left the choice thereof to his own freedom, considering the wisdom and godlinesse wherewith God had endowed him: These and such like expressions are but hay and stubble, which the light of the truth delivered may easily consume.

Notes

• * 1.1

  Greg. Val. Tom. 5. disp. 7. Q. 4.
• * 1.2

  Alex. Ales. part. 2 Q. 86. Ri••et. in Com. 4.
• * 1.3

  Ibid. s 19.