A59693:362
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 on the other side, if any affirm that this evidence is not without the being of grace but only without the seeing of it: so that a Christians first evidence is the seeing of Gods free grace out of himself, without seeing any faith or grace in himself, and seeing nothing else but sin in himself, this I confess is nearer the truth, but it is an error which leads a man to a precipice and near unto the pit: for if this be so, then these things will unavoidably follow.
And on the other side, if any affirm that this evidence is not without the being of grace but onely without the seeing of it: so that a Christians first evidence is the seeing of Gods free grace out of himself, without seeing any faith or grace in himself, and seeing nothing else but sin in himself, this I confesse is nearer the truth, but it is an errour which leads a man to a precipice and near unto the pit: for if this be so, then these things will unavoidably follow.
1. That a Christian must see the love of God toward him in Christ, and yet must not see himself to be the person to whom this love only belongs: for (according to this very opinion it self) it belongs only to a believer, and one that hath the being of grace, and not to a sinner as a sinner.
1. That a Christian must see the love of God toward him in Christ, and yet must not see himself to be the person to whom this love onely belongs: for (according to this very opinion it self) it belongs only to a beleever, and one that hath the being of grace, and not to a sinner as a sinner.
2. Then a Christian must not see the love of Christ and free grace of God by that proposition or testimony of the Spirit which reveals it, and that is this, Tu fidelis, thou Believer called and sanctified, art freely beloved: and thus a man must not see his estate good by the light of the spirit, nay thus a Christian must receive the testimony of the Spirit which assures him that he is loved without understanding the meaning of the Spirit, which is (not thou sinner as such) but thou Believer art beloved: not thou that hast no grace, but thou that hast the being of it, art beloved.