A59693:331
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.
and hence we see that although Christ was sent to preach the Gospel, yet he came to confirm the law in the Ministry of the Gospel, and therefore shows the spiritual sins against the law more clearly, and the heavy plagues for the breach of it more fully then the Scribes and Pharisees: he that is angry with his brother is a murderer, and he that calls him fool is in danger of hell fire, Mat. 5.22. Peter was no Minister of the old Testament, because he first convinced and pricked the Jews to the heart for their murder of Christ Jesus. Paul was no such Minister, neither (when as he would evince our justification by Christs righteousness only) in that he begins and spends so much time in proving Gentiles and Jews to be under sin and wrath, notwithstanding all the excuses of the one and privileges of the other; as appears in his three first chapters to the Romans: but herein they were Gospel preachers. Nor can it with any colour of reason be thought that the Prophets in the old Testament were herein Ministers of the letter, viz. when they did first wound and then heal, first humble by the law and then revive by the Gospel. Mr. Saltmarsh hath been so blinded with this notion of the old Testament Ministry, that to make this use of the law in preaching the Gospel, or to hold forth the promises of grace to them that are qualified with the grace of the promise (as the old Testament Prophets did) is to give (as he thinks) the wine of the Gospel burning hot, as the covetous gentleman did to his guests, and another (whom I spare to name) professeth, That the old Testament (because it urgeth the law to humble) containeth little good news but much bad news; but •ow when Christ saith, Go preach the Gospel, thereby he would have them (he saith) Ministers of the new Testament to preach glad tidings (nothing but Gospel) but no had biddings (not a jot of the law) until men positively reject the glad tidings of the Gospel. If these men speak true, then neither Peter in his preaching, nor Paul in his writings, nor Christ himself in his Ministry were Ministers of the new Testament, but did overheat their wine and preach much bad tidings to the people of God: Verily if this stuff be not repented of, the Lord hath a time to visit for these inventions.
and hence we see that although Christ was sent to preach the Gospel, yet he came to confirm the law in the Ministry of the Gospel, and therefore shews the spirituall sins against the law more clearly, and the heavy plagues for the breach of it more fully then the Scribes and Pharises: he that is angry with his brother is a murderer, and he that cals him fool is in danger of hell fire,