A59693:84
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 22.
But here let it be observed, that although all moral laws are thus suitable to mans nature, yet they are not all alike suitable thereunto, and consequently not equally good in themselves; for some laws are more immediately suitable and good, others mediately: And as Wallaeus well observes out of Scotus, 1that there is a double morality, the first is de lege naturae strictè sumpta, i. e. such laws as are so deeply engraven upon nature, as that these principles cannot be blotted out, but by abolishing of nature. The second is, de lege naturae latè sumpta, and these laws do much depend upon the will of the Law-giver, ⟨p. 13⟩but yet they are very congruous and suitable to humane nature, even from the light of those principles of nature. And hence I suppose it will follow, that the law for a seventh part of time to be dedicated to God, may well be a moral law, although it depends much upon the will of the Law-giver, and is not so immediately written upon mans heart, nor so equally suitable to humane nature, as the law of love and thankfulness to God our Creator is:2 For (as Cameron well observes) that some things which are good in themselves have more of Gods Image stamped upon them, some have less of it: and hence it is that though all moral laws are good in themselves, yet not equally so▪ there is more unsuitableness to hate and curse God, than to lust after another mans house or servant, and yet both are evil in themselves and breaches of moral rules.
But here let it bee observed, that although all morall lawes are thus suitable to mans nature, yet they are not all alike suitable thereunto, and consequently not equally good in themselves; for some lawes are more immediately suitable and good, others mediately: And as Wallaeus well observes out of Scotus,