A59693:437
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 145.
Every thing indeed which was published by Gods immediate §145voice in promulgating of the Law, is not moral and common to all; but some things so spoken may be peculiar and proper to the Jews, because some things thus spoken were promises or motives only, annexed to the Law to persuade to the obedience thereof; but they were not Laws; for the question is whether all Laws spoken and writ thus immediately were not moral; but the argument which some produce against this is, From the promise annexed to the fifth Command, concerning long life, and from the motive of redemption out of the house of bondage, in the preface to the Commandments, both which (they say) were spoken immediately, but yet were both of them proper unto the Jews: But suppose the promise annexed to the fifth Commandment be proper to the Jews, and ceremonial, as Master Primrose pleads (which yet many strong reasons from Eph. 6.2. may induce one to deny) what is this to the question, which is not concerning Promises, but Commandments and Laws: Suppose also that the motive in the Preface of the Commandments literally understood is proper to the Jews; yet this is also evident, that such reasons and motives as are proper to some, and perhaps ceremonial, may be annexed to moral laws which are common to all; nor will it follow, that laws are therefore not common, because the motives thereto are proper: We that dwell in America may be persuaded to love and fear God (which are moral duties) in regard of our redemption and deliverances from out of the vast sea storms we once had, and the tumults in Europe which now are, which motives are proper to our selves. Promises and motives annexed to the Commandments, come in as means to a higher end, viz. obedience to the Laws themselves; and hence the Laws themselves may be moral,