A59693:113
Theses Sabbaticæ, or, The doctrine of the Sabbath wherein the Sabbaths I. Morality, II.…
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 moral law as a rule of life to a believer, occasionally and distinctly handled / by Thomas Shepard ...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 ...
London: printed by T.R. and E.M. for John Rothwell, 1650
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Thesis 31.
It is therefore at least an indigested assertion of those §31who affirm that the Decalogue sets out the precepts of the law of Nature,1 and yet withal doth superadd certain precepts proper to the Jewish people; in which last respect they say all men are not bound to the observance thereof (and they produce the fourth Commandment for proof) but in respect of the first they are: But although in the application of a law, something may be proper to the Jewish people, yet (with leave of the learned) there is never a law in it but it is moral and common to all: for to make any law in the Decalogue proper, is an assertion ⟨p. 27⟩springing from a false and blind principle, viz. That that law only is moral which is natural; not natural, as suitable to humane nature, but which is seen and known by the common light of corrupt nature without the help of any external usher or teacher. If also any laws in the Decalogue be proper, how will any find out and discern moral laws which concern all, from proper laws which appertain only to some? For if God hath made such a mingling, and not severed moral laws by themselves, then man hath no law or revelation by any distinct and severed laws left unto him to discern laws proper and peculiar, from laws moral and common, which how pernicious it may be to mens souls to be left to such uncertainty, as also how injurious to God and cross to his main ends in discovering moral laws, let the wise consider; for if they say that we must fly for help herein to the light of corrupt nature, then as hath been shown, an imperfect light, and a blind guide, and a corrupt judge must be the chief rule of discerning that which is moral, from that which is peculiar and proper, for doubtless such a kind of light is the light of corrupt nature.