A59693:402
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 129.
The distribution of equity and justice consists not alway, in puncto indivisibili, i. in an indivisible point, and a set measure; so as that if more or less be done or given in way of justice, that then the rule of justice is thereby broken, ex. gr. it's just to give alms and pay tribute; yet not so just, as that ⟨p. 133⟩if men give more or less, that then they break a rule of justice; so 'tis in this point of the Sabbath, a seventh part of time is moral, because it is just and equal for all men to give unto God, who have six for one given them to serve their own turn, and do their own work in, yet it is not so just but that if God had required the tribute of a third or fourth part of our time, but it might have been just also to have given him one day in three or two or four, for in this case positive determination doth not so much make as declare only that which is moral: And therefore if Mr Primrose thinks, that a seventh part of time is not moral, upon this ground, viz. because it is as equal and just to dedicate more time to God, and that a third or fourth day is as equal as a seventh, it is doubtless an ungrounded assertion; for so he affirms, That although it be most just to give God one day in seven, 1yet no mo•e just then to dedicate to him one day in three or six: And suppose it be so, yet this doth not prove that a seventh day is not moral, because it is as equal to give six as seven, no more then that it is no moral duty to give an alms, because it may be as equal to give twenty pence as thirty pence to a man in want: If furthermore he think that it is as equal and just to give God more days for his service, as one in seven, out of humane wisdom and by humane consecration, not divine dedication, then it may be doubted whether one day in two or three or six is as equal as one day in seven; for as humane wisdom, if lest to it self, may readily give too few, so it may superstitiously give too many (as hath been said:) But if four or three or six be alike equal in themselves to give to God, as one in seven, then if he thinks it a moral duty to observe any such day in case it should be imposed and consecrated by humane determination, I hope he will not be offended at us if we think it a moral duty also to observe a seventh day, which we are certain divine wisdom hath judged most equal, and which is imposed on us by divine determination: