A59693:309
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.
1. There was then much law urged, externally, clearly, and little Gospel so clearly revealed, indeed Gospel and Christ Jesus was the end of the moral law and the substance of all the shadows of the ceremonial law, but the external face of these things was scarce any thing else but Doing and Law, by reason of which there is a veil spread over the hearts of the lewes in reading the old Testament unto this day, as is evident 2 Cor. 3.13. so that the inside or end of the moral law being Gospel, and the out-side and means appointed to this end being law, hence the Gospel was then less clearly, and the law was more clearly revealed in those times; to say that Jesus Christ and his benefits, or eternal life were then dispensed under a Covenant of works, or sub conditione perfectae obedientiae (as some eminent Worthies affirm) is such an error which ⟨p. 94⟩wise and able men might easily fall into by seeing how much law was revealed and urged in those times; for though the law simply considered in it self contained the matter of the Covenant of works, yet considered relatively in respect of the people of God, and as they were under Abraham's Covenant of grace, so it was given to them as a rule of perfect righteousness, by both which they might the better see their own weakness and unrighteousness •nd fly to Christ; and therefore the Apostle, Gal. 3.17. calls the promise which was made to Abraham, the Covenant, and gives not this title to the Law, but calls it the law which (he saith) could not disannul the Covenant, confirmed in Christ: and although it be propounded to them in way of Covenant, Exod. 19.5. yet this is to be understood (as some think) of Evangelical keeping Covenant, not of legal; or if of legal, yet then it is not propounded simply as a Covenant of works, to convey Christ to them, but ex hypothesi or upon supposition, that if they did think to be Gods people and have him to be their God, by doing (as Junius observes the carnal Jews did think and hope so to have him, and as that young man thought, Mat. 19.17.) as Chamier observes) that then they must keep all these Commandments perfectly, and to be accursed if they did not continue therein: I dare not therefore say, that Christ and eternal life were dispensed in a Covenant of works, under which Covenant the Jews were shut in old Testament times: