A59693:279
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 98.
Spiritual errors like strong wine make mens judgements §98reel and stagger, who are drunken therewith: And hence the Antinomians speak so variously in this point that we know not where to find them, or what they will stand to: for sometime they will say that a Believer is free from the law in all its authority and offices, but this being too gross, at other times they speak more warily, and affirm that a Christian is to observe the law as his rule personally, thus far forth, viz. To do what is commanded, but not in virtue of a command: 1the spirit, say they, will bind and conform their hearts to the law, but they are not bound by any authority of the law to the directions thereof; the spirit, they say, is free, and they are under the government of the spirit, which is not to be controlled and ruled by any law. Now if by virtue of a command they meant, by virtue of our own natural strength and abilities looking to the command, so it's true that that a Believer is not so bound to act by virtue of the law, for then he was bound to conform to the law pharisaically, for what is our strength but weakness and sin? but if by virtue of a command they mean thus much, viz. that a Believer is not bound by the commanding power of any law to conform thereunto, only the spirit will conform his heart thereunto, so that he shall do the things (perhaps) which the law requires, but not because the law requires or commands them to be done: If this, I say, be their meaning (as surely it seems to be) then the mystery of this iniquity is so plain, ⟨p. 82⟩that he that runs may read it: For hence it undeniably follows, that in a case a Believer fall into any sin, of whoredom, murder, theft, witchcraft, &c. These wicked acts though they be sins in themselves (because they are against the law) yet they are not sins unto him, because he is now set free from the law, and not bound to the obedience of it by virtue of any command: for where there is no law, there is no transgression; and if there be no law which binds him, there is no transgression then at least unto him: They are sins indeed in themselves, but not unto him, they are sins (as some say) to sense, but not to faith, sins in the conversation, but not to conscience, sins before men (because they may cross their laws) but not sins before God, who exempts them from all law: