A59693:133
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 40.
The moral law contained in the Decalogue, is nothing else but the law of nature revived, or a second edition and impression of that primitive and perfect law of nature, which in the state of innocency was engraven upon mans heart, but now again written upon Tables of stone, by the finger of God. For man being made in the Image of God, he had therefore the law of holiness, and righteousness, in which Gods Image consisted, written in his heart: but having by his fall broken this Table, and lost this Image, neither knowing or doing the will of God through the law of sin now engraven on it: Hence the Lord hath in much pity made known his law again, and given us a fair copy of it in the two Tables of stone, which are the copy of that which was writ upon mans heart at first, because the first Table contains Love to God in holiness; the second, Love to man in righteousness: which holiness and righteousness are the two parts of Gods Image which was once engraven upon mans soul, in his primitive and perfect estate, Ephes. 4.24. Nor indeed do I see how that popish Argument will be otherwise answered, pleading for a possibility in man to keep the law perfectly in his lapsed and fallen estate in this life, for, say they, God makes no laws of impossible things, it being unjust for God to require and exact that of a man which he is not able to do: to which it is commonly and truly answered, That man had once power to keep the law in his innocent estate, and hence though man be not able to keep it now, yet God may require it, because he once gave him power to keep it; and that therefore it is no more unjust to exact such obedience which he cannot perform, than for a creditor to require his money of his broken debtor, or spend-thrift, who is now failed (as they say) and not able to repay. Man therefore having once power to keep the law, and now having no power, this argues strongly that the law of the Decalogue contains nothing but what was once written as a law of life upon his heart in his innocent estate: for I see not how Gods justice can be cleared if he exacts such obedience in the Decalogue which is impossible for man to give, unless the very same law and power of obedience was written upon his heart at first: