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 ...

[ 20] Thesis 20.

Yet although Christs Resurrection be one ground not onely of the Institution of the new Sabbath, but also of the abrogation of the Old, yet it is not the onely ground why the Old was abrogated; For, (as hath been shewen) there was some type affixed to the Jewish Sabbath, by reason of which there was just cause to abrogate, or rather (as Calvin calls it) to translate the Sabbath to another Day. And therefore this dasheth another of Mr. Brabournes dreames, who argues the continuance of the Jewish Sabbath, because there is a possibility for all Nations still to observe it. For (saith he) cannot we in England as well as they at Jerusalem re∣member that Sabbath? Secondly rest in it. Thirdly, Keep it ho∣ly. Fourthly, keep the whole day holy. Fifthly, the last of seven. Sixthly, and all this in imitation of God. Could no Nation (saith he) besides the Iewes observe these six things? Yes verily that

they could in respect of naturall ability; but the question is not what men may or might do, but what they ought to do, and should do. For besides the change of Gods Rest through the work of the Sonne, there was a Type affixed to that Jewish Sabbath, for which cause it may justly vanish at Christs death, as well as other types, in respect of the affixed Type, which was but accidentall; and yet be continued and preserved in another Day, being originally, and essentially Moral: A Sabbath was instituted in Paradise, equally honoured by God in the Decalogue with all other Moral Lawes, foretold to continue in the dayes of the Gospel by Ezekiel and Isaiah, Ezek. 43. ult. Isa. 56.4.6. and commended by Christ, who bids his people pray, that their flight may not be in the winter or Sabbath-day, as it were easie to open these places against all Cavils; and therefore it is for substance Moral. Yet the word Sabbatisme, Heb. 4.9. and the Apostles gradation from yeerely Holy-dayes to monthly new-moons, and from them to weekly Sab∣baths, which are called shadowes of things to come, Colos. 2.16. seemes strongly to argue some type affixed to those individual Sabbaths, or Jewish seventh dayes; and hence it is perhaps that the Sabbath is set among Moral Lawes in the Decalogue, being originally and essentially Moral, and yet is set among ceremonial Feast-dayes, Levit. 23.2, 3. because it is acciden∣tally typical. And therefore Mr. Brabourne need not raise such a dust, and cry out, Oh monstrous! very strange! what a mingle-mangle! what a h••tch-potch have we here! what a confusion and jumbling of things so farre distant, as when Morals and Ceremonials are here mingled together! No verily, we do not make the fourth Commandment essentially Ceremonial; but being acidental∣ly so, why may it notwithstanding this be mingled among the rest of the Morals? Let one solid reason be given, but a∣way with words.