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 178.

It is affirmed (but unwarily) by some, that the tree of life [ 178] in Paradise was a type of Christ, and thence some would in∣fer, that it was not unsutable to Adams estate and condition in innocency, to be taught by types, and that the Sabbath might therefore be ceremoniall, supposing that it was obser∣ved by Adam in his innocent estate: but although the tree of life and sundry other things in Paradise, are made Simili∣tudes to set forth Christ Jesus in his Church by the holy Ghost, Rev. 22. yet it's a grosse mistake and most absurd to make every metaphor or similitude and allusion, to be a type: for the husbandman sowing of the seed is a similitede of preaching of the word, Mat. 13. and yet it's no type of it, an effectionate lover and husband is in sundry Scriptures a si∣militude and resemblance of Christs affection and love to his Church and spouse, the head and members of mans body are similitudes of Christ the head and the Church his members; but will any affirm that these are also types of Christ? and just thus was Paradise and the Tree of life in it, they were simili∣tudes to which the holy Ghost alludes in making mention of Christ and his Church, but they were no types of them: there was typus fictus in them or arbitrarius (which is all one with a similitude) but there was no Typus destinatus therein, being never purposely ordained to shadow out Christ: for the Co∣venant of works by which Adam was to live, is directly con∣trary to the Covenant of grace by faith in Christ, Rom. 11.6.

by which we are to live, Christ is revealed only in the Co∣venant of grace, and therefore could not be so revealed in the Covenant of works directly contrary thereunto. Adam ther∣fore was not capable of any types then to reveal Christ to him: of whom the first Covenant cannot speak, and of whom Adam stood in no need, no not so much as to confirm him in that estate, for (with leave) I think that look as Adam brea∣king the first Covenant by sinne, he is become immutably e∣vill and miserable in himself, according to the rule of justice in that Covenant; so suppose him to have kept that Covenant, all his posterity had been immutably happy and holy, (not meerly by grace) but by the same equity and justice of that first Covenant, and hence it follows that he stood in no need of Christ or any Revelation of him by types, no not to con∣firm him in that Covenant: I know in some sence whatever God communicates to his creature in way of justice, may be saîd to be conveyed in a way of grace, if grace be taken larg∣ly for that which is conveyed out of Gods free will and good pleasure, as all things in the world are, even to the acceptance of that wherein there is most merit, and that is Christs death and satisfaction for sinne: but this is but to play with words; for it's clear enough by the Apostles verdict that grace strict∣ly taken, is opposite to works, Rom. 11.6. the law of works which only reveals doing and life, to the law of faith which only reveals Christ and life; under which Covenant of grace Adam was not, and therefore had no types then to shadow out Christ: to say that Paradise and the Tree of life were types by way of anticipation (as some lately affirm) is as much as to say that they were not types then: and therefore nei∣ther these nor the Sabbath were Ceremoniall then, and that is sufficient for what we aim at; only 'tis observable that this unsound expression leads into more palpable errours; for as they make the Tree of life Typicall by Anticipation, so they make the marriage of Adam and Eve, and consequently the marriage of all mankinde typicall, and then why should not all marriages cease, when Christ the Antitype is come? nay they make the rivers and precious stones and gold in Paradise thus Typicall of Christ and his Church, Rev. 21. and then why may they not make the Angels in heaven Typicall, be∣cause men on earth who pour out the Vials are resembled to them? and why may not men riding upon white Horses be typicall, because Christ is so resembled? Rev. 19.11. Pererius

who collects out of Hugo de vict. a type of the whole new Creation, in all the works of six daies first Creation, may please himself (as other Popish Proctors do) with such like shady speculations and Phantasmes, and so bring in the Se∣venth day for company to be Typicall also; but a good and healthfull stomack should be exceeding fearfull of a little feeding on such windy meat: nor do I think that Hugo's new creation is any more Antitypicall to the first six daies Crea∣tion, then Damascenes types in the fourth Commandment, who makes, Thou, thy son, thy daughter, thy servant, the stranger, to be types of our sinfull affections of spirit, and the oxe and the asse figures of the flesh and sensuall part•• both which he saith must rest upon the Sabbath day.

Notes

• Damas. ••4 ••id. Orth. cap. 24.