A59693:190
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.
she was not simple (no not in those confused and blind times) to think that the Image was Jehovah, nor did her son Micah think so, and therefore he doth not say, Now I know that the Teraphim will bless me, but that Jehovah will now bless me, having set up an Image for his service. Nay verily, the wisest and best instructed among the Heathens did never think that the Idols and Images themselves were God, but they only worshipped God by them; which if any doubt of,1 let him but read Doctor Rainolds, who by pregnant and most evident proofs demonstrates, that neither the Jews, nor the Heathens in their deepest apostasies, did ever worship their Images any other ways then relatively, as helps and means of the worship of the true God; and hereby sets forth the abominable Idolatry of the Romish Church, for such a worship of their Images, which even themselves condemn in the Idolatrous Jews and Heathens, who had as much to say for their Image worship as the Papists have: Hence therefore it follows, that if the graven Image in the second Commandment, was not worshipped as God, but only as a means devised and invented by man to carry the heart unto God, then (by a usual Synecdoche in every command) all humane inventions and institutions, and devised means of worship, or of carrying the heart better unto God, are forbidden in this Commandment; and if all humane institutions and devised means of worship, be herein directly forbidden, then certainly All divine institutions and means of worship, and consequently All Gods instituted worship, in Ministry, Sacraments, &c. is directly commanded in the affirmative part of this second Command; and consequently not in the fourth Command: And if all Orthodox Divines condemn the Popish relative worship of Images, as directly cross and contrary to the second Command, I then see no reason why any should question, but that all the instituted ⟨p. 49⟩means of worship (Images as it were of Gods own devising) should belong to the affirmative part of the same Command. The second thing to be explained in this Commandment is, What is love to God and keeping of his Commandments, which we read of in the close of the Commandment? Love to God is here opposed to Hatred of God, and those that Love him, to those that Hate him: Now this Hatred is not hating of God at large (for there is a hatred of God in every sin,