A59693:447
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 149.
'Tis true indeed, that by Law and Prophets is sometimes meant their whole doctrine, both ceremonial, and moral, and prophetical, which Christ fulfilled personally, but not so in this place of Matthew; but by Law is meant the moral Law, and by Prophets those prophetical illustrations and interpretations thereof, in which the Prophets do abound▪ for 1. The Lord Christ speaks of that law only, which whosoever should teach men to break and cast off, he should be least in the Kingdom of Heaven, Matth. 5.19. but the Apostles did teach men to cast off the Ceremonial Law, and yet were never a whit less in the Kingdom of Heaven. 2. He speaks of that Law by conformity to which all his true Disciples should exceed the righteousness of Scribes and Pharisees: but that was not by being externally ceremonious or moral, but by internal conformity to the spiritualness of Gods Law, which the Pharisees then regarded not. 3. Christ speaks of the least Commandments, and of these least Commandments, [Greek or Hebrew], now what should those least Commandments be, but those which he afterward interprets of rash anger, adulterous eyes, unchaste thoughts, love to enemies? &c. which are called least, in opposition to the Pharisaical Doctors conceits in those times, who urged the ⟨p. 147⟩gross duties commanded, and condemned men only for gross sins forbidden; as if therein consisted our complete conformity to the Law of God: and therefore by the least of those Commandments is meant no other then those which he afterward sets down in his spiritual interpretation of the Law, vers. 21. never a one of which Commandments are Ceremonial, but moral Laws; and although Mr. Primrose thinks that there is no connection between the seventeen, and the other expositors verses of the Law which follow, yet whosoever ponders the Analysis impartially, shall find it otherwise: even from the 17 Verse to the end; the conclusion of which is, to be perfect as our heavenly Father is perfect, who is never made a pattern of perfection to us in ceremonial, but only in moral matters: 'tis true indeed (which some object) that there is mention made of Altar and Sacrifice, vers. 23 which were ceremonials: but there is no Law about them, but only a moral Law of love is thereby pressed with allusion to the ceremonial practice in those times: