A59693:141
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 43.
If therefore the question be now made, whether the law §33of the fourth Commandment be moral or no, we must then remember that the true state of the question is not in this, to wit, Whether the law of the Sabbath be a principle of the light of nature, known and evident of it self, or at least such as every man that hath the use of reason may readily find out, without some external revelation (as Mr. Ironside injuriously states it wrestling herein with his own shadow,1 with many others of his fellowship in this controversy.) For morality (as hath been declared) is of larger extent then such naturality. But the question is, whether it is one of those laws which is therefore commanded, because it is holy, just and good in it self, whether man see it by any previous light of corrupt nature, I or no; and being thus commanded as such a law, whether it be not therefore of perpetual and universal obligation, binding all Nations and persons in all ages, in their hearts, lives, manners, to the observance thereof, as a part of that holiness we owe to God, and which God requires of all men according to rules of moral equity: or on the contrary whether it be not rather a typical, ceremonial, figurative and temporary precept, binding only some persons, or that one Nation of the Jews for some time, from the obedience of which law, Christians (in respect of any law of God) are now exempted?
If therefore the question be now made, whether the law §33of the fourth Commandment be morall or no, we must then remember that the true state of the question is not in this, to wit, Whether the law of the Sabbath be a principle of the light of nature, knowne and evident of it selfe, or at least such as every man that hath the use of reason may readily finde out, without some externall revelation (as Mr. Ironside injuriously states it wrastling herein with his own shadow,