A59693:71
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 17.
This is Austins description of it long since, whom most §17of the Schoolmen follow,1 which learned *Cameron with sundry late Wri••• confirm, and which our adversaries in this controversy plead hard for, and unto which the evidence of Scripture and reason seems to incline: for laws merely judicial and ceremonial are good laws, Deut. 6.18, 24. but this was merely because they were commanded, and therefore it had been simply evil to burn Incense, offer Sacrifice, or perform any ceremonial duty in the worship of God, unless they had been commanded. What is there therefore in moral laws which is not in those laws? verily this inward goodness in them which others have not, and because of which goodness they are therefore commanded: For to love God, to honour parents, to preserve the life of man, to be merciful and bountiful and just in all our dealings, &c. are inwardly good, and are therefore commanded, and are therefore moral laws: and hence we see that when the Apostle would set forth the glory and excellency of the moral law (for of no other law can he speak, Rom. 7.7, 12.) he gives these titles to it, that it is holy, just and good: which holiness, justice and goodness, he opposeth to his own moral (not ceremonial) wickedness: I am carnal (saith he) but the law is holy, just and good. And look as it was evil in it self for to have a nature contrary to the law, so the Law which was contrary to that nature, was good in it self and was therefore commanded, and therefore in this thing, moral laws are in a higher degree good, than such as were only ceremonial, which were therefore good merely because commanded. The Prophet Micah therefore perceiving how forward many were in ceremonial duties & sacrifices, in opposition hereunto, he tells them, The Lord hath showed thee, O man, what is good (speaking of moral duties, of showing mercy, and walking humbly with God,