A59693:158
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 49.
This distinction of things primarily and secondarily moral is taken from the truth of things, and which those who study this controversy will see themselves forced unto by the shifts and fallacies of the adversaries of the truth herein; the Commandments of God are exceeding broad according to Davids measure, Psalm 119 96. and very comprehensive, and hence the generals include many particulars, and sometime the particulars have a special respect to things more general, as is evident in the second and fifth Commandment,1 which Synecdoche, Master Broad acknowledgeth to be in all other commands except the Sabbath, wherein he will have no general understood, but only a commandment to observe that particular day only, that so he may go one step further then some of his betters, and utterly abolish the morality of this command: but whether this Commandment is so narrowly restrained, will appear more fully in showing the truth of this distinction out of the Commandment, more particularly.
This distinction of things primarily and secondarily morall is taken from the truth of things, and which those who study this controversie will see themselves forced unto by the shifts and fallacies of the adversaries of the truth herein; the Commandments of God are exceeding broad according to Davids measure, Psalme 119 96. and very comprehensive, and hence the generals include many particulars, and sometime the particulars have a speciall respect to things more general, as is evident in the second and fifth Commandment,1