A59693:284
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 100.
If they that say a Believer is not to act by virtue of a command, do mean this only, viz. That he is not to act by virtue of the bare letter and external words and syllables of it, they then speak truly, for such kind of acting is rather witchery than Christianity, to place power and virtue in bare characters and letters, which though mighty and powerful by the spirit, yet are empty and powerless without it: But if their meaning be that we are not to act by virtue of any command in any sense, then the assertion is both pernicious and perilous, for the Lord Jesus being the [Greek or Hebrew], or first subject of all grace and gracious efficacy and power; hence its true, we are not to make the command of God the first principle of our obedience, for this is proper unto Christ by the Spirit, John 5.40. John 16.13, 14. 2. Tim. 2.1. Ephes. 6.10. Rom. 8.2. But because the Lord Jesus conveys by his Spirit virtue and efficacy through his word, not only words of promise, but also words of command (as is evident, Jer. 3.22. Acts 2.38, 41. Mat. 9.9. Psalm 19.8.) Hence it is that a Believer is bound to act from a command, though not as from a first, yet as from a second principle, though not as from the first efficient, yet as from an instrument in the hand of Christ, who in commanding of the duty works by it, and enables to it; and therefore we see Abraham comes out of his own Country, because called and commanded of God to follow him he knew not whither, Heb 11.8. And Peter cast his net into the […], merely because he was commanded,