A59693:364
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.
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.
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 Beleever 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 Beleever art beloved: not thou that hast no grace, but thou that hast the being of it, art beloved.
3. Then the first evidence is built upon a mere weakness, nay upon an untruth and falsehood; for it is a mere weakness not to see that which we should see, viz. the being of faith and grace in the heart, in which respect the promise is sealed, and if any man by not seeing it shall think and say there is no grace, no faith, no sanctification, and now he sees Gods love to such a one, and he thinks himself to be such a one when he sees Gods free grace, and hath this first evidence, it is a falsehood and an untruth, for it is supposed to be there in the being of it all this while; suppose therefore that some Christians at their first return and conversion to God or afterward, have grace and faith, but see it not in their assurance of Gods love (the eminency of the object and good of it swallowing up their thoughts and hearts from attending themselves) yet the question is quo jure, they do not see, nay should not see and take notice of the being of them in themselves? Is ⟨p. 121⟩