A59693:545
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 194.
As it is no argument that that Law is according to the light of nature, which the Gentiles generally practised (for then Polytheism and Sacrificing of beasts, yea will-worship should be according to the light of nature, because these sins were generally practised) so it is no argument that that Law is not according to the light of nature which they generally neglected; and therefore suppose the Gentiles never observed a Sabbath, yet this is no argument that it is therefore no moral Law.1 I know M. Primrose thinks that the Sacrifices were by an instinct of nature, Because it dictates that all sins whereof mortal men are guilty, are to be expiated by Sacrifice and Offerings to God offended: Which assertion hath some truth in it, if those words By Sacrifices and Offerings be left out; for what light of nature could make men think that an infinite Deity offended could be pacified by such carnal observances as the Sacrifices of brute beasts, and their blood, which never offended? This custom the Gentiles might retain as a Relic of former instruction and institution, by their first Fathers after the flood: which being matters merely ceremonious, might be retained more firmly then other moral duties of great consequence; however we see that the practice of the Gentiles is no fit guide to direct that which is according to the law and light of nature.
As it is no argument that that Law is according to the light of nature, which the Gentiles generally practised (for then Polytheisme and Sacrificing of beasts, yea wil-worship should be according to the light of nature, because these sins were generally practised) so it is no argument that that Law is not according to the light of nature which they generally neglected; and therefore suppose the Gentiles never observed a Sabbath, yet this is no argument that it is therefore no morall Law.