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 ...

Thesis 117.

[ 117] If to be under the power and dominion of sin and Origi∣nall corruption, be a sure and certain evidence of actuall con∣demnation, so that he that saith he knows Christ and hath fellowsh••p with him, and yet walks in darknesse, and keeps not his Commandments, is a lyar, 1 Ioh. 1.6. & 2.4. why may not sanctification then (whereby we are set free from the power of sin) be a sure and certain evidence of our actuall justification? for hereby we know that we know him, if we keep his Commandements, 1 Joh. 2 3. whereby it is manifest that the Apostle is not of their mindes who think the negative to be true, viz. that they that keep not Christs commandments are in a state of perdition, but they will not make the affirmative true, viz. that they that keep his Commandments may there∣by know that they are in a state of salvation: If Jesus Christ be sent to blesse his people in turning them from their iniquities, Act. 3. ult. then they that know they are turned from their iniquities by him, may know certainly that they are blessed in him; and if they be not thus turned they may know certainly that they are yet accursed; If godlinesse hath the promises of this life, and that which is to come, 1 Tim. 4.8. and if the free grace and actuall love of God be revealed clearly to us only by some promise, how then is sanctification (so near akin to godlinesse) excluded from being any evidence? is there no inherent grace in a beleever that no inherent sanctification can be a true evidence? verily thus some do think; but what is this but an open gracelesse profession, thrr every beleever is

under the power of inherent sin, if he hath not the being of any inherent grace? or if there be any inherent grace, yet it is (say some) so mixt with corruption, and is such a spotted and blurd evidence, that no man can discern it? I confesse such an answer would well become a blinde Papist who never knew where grace grew (for so they dispute against certitudo salutis certitudine fidei, when the conclusion of faith ariseth from such a proposition as is the word of God, and the assumption the testimony of Gods Spirit to a mans own experience of the work of God in his heart) but it ill beseems a Minister of the Gospel of Christ to plead for such popish ignorance in a Christian as can see no further then his own buttons, and that cannot discern by the Spirit of God the great and wonderfull change from darknesse to light, from death to life, from Satan to God, the visible work of God, and graces of the Spirit of God, the things (which the Apostle cals love) are fr••ely given to them of God. 1 Cor. 2.12. Peters was imperfect, blotted and mixed, and yet he could say, Lord, thou knowest I love thee. Ioh. 21.17, the poor doubting mourning man in the Gospel had some faith, and was able to see it and say certainly, Lord, I be∣leeve, help my unbeleef. Could Paul discern (without extraor∣dinary revelation because he speaks as an ordinary Christian) an inner man and a Law in his minde, delighting in the Law of God, yet mixed with a Law in his members, leading him captive into the Law of sin, and cannot we? and yet the Doctor doth cast such stains upon sincerity, universall obedience, love to the brethren, &c. and heaps up the same cavils against the truth of them in the souls of the Saints, as the Devil himself usually doth by sinfull suspitions and suggestions, when God lets him loose for a season to buffet his people, that so they may never know (if it were possible) what great things the Lord hath done for their souls: and whoever reades his book shall finde that he makes a Beleever such a creature as cannot tell certainly whether he be a sincere-hearted man or an arrand hypocrite, whe••her he be under the power of sin and Satan or not: whether one man can be discerned from another to be a Saint or a devill, or whether he hath any charity and goes love to them that are Saints from them that are not: and so abou•• to befool and non-plus and puzzle the people of God (as the story relates of the German woman desirous to rid the house of her husband) who first making him drunk, and casting him into a sleep did so shave him, and dresse him, and cut and clip him, that when he awakened, he knew not what to thinke of himselfe, or to say who he was: for by looking

upon and in himself, he thought he was the womans hus∣band, and yet by his new cut and habit, he almost beleeved that he was a Fryar, as his wife affirmed: Sanctification is an evidence alway in it selfe of a justified estate, although it be not alway evident unto us, and therefore what though a Christian sees his sanctification and graces to day, and cannot see them, but is doub••full about them, suppose to morrow? shall he therefore reject it as a doubtfull evidence; which is ever clear enough in it self, though not alway to our discer∣ning? for I would know what evidence can there be of a justified estate, but partly through dimnesse and weaknesse of faith (which is but imperfect and therefore mixt with some doubtings all a mans life, sometime or other) and partly through the wise and adored providences of God to exercise our faith, but that some time or other it cannot be discerned? is the immediate testimony of Gods Spirit (which some would make the only evidence) alway evident, and the shinings, sheddings and actings of it never suspended, but that by some means or other they will be at a losse? why then should sancti∣fication be excluded as a doubtfull evidence, because some∣time it is, and at other times not discerned? I know there are some who perceiving the conceived uncertainty of all such evidences, have therefore found out a strange catholicon for these sick times, a sure way of evidencing and leding all mens consciences in a way of peace and unshaken assurance of the love of Christ; and therefore they make (which I name with horrour) the sight of corruption and sinfull pollution, through the promise of the Gospel, the certain and setled evidence of life and salvation, which opinion the least I can say of it, is that which Calvin said in the like case, to be exundantis in mun∣dum suroris Dei slagellum. Wo to the dark mountains of Wales, and the fat valleys, towns and cities in England, and sea coasts and Ilands in America, if ever this delusion take place: and yet this flame begins to catch, and this infection to spread, and therefore I finde M. Saltmarsh and W. C. to speak out, and o∣penly to own that which the Familists in former times have ei∣ther been ashamed or afraid to acknowledge, and that is this, viz: That the promise of the Gosp••l do belong to a sinner, quâ sin∣ner, or as a sinner; and that the Law speaks good news to a righteous man, quatenus a righteous man; but the Gospel quite contrary, it is to a man quatenus a sinner, not as a regenerate man, or as an hum∣ble man, or as a Saint, or as a beleever, but as a sinner; and hence they infer, That a Christian will never have any setled peace, but be off and on, as a bone out of joint, in and out, in and out, a reed

tossed with the winde, never knit to Christ, if they lay hold on Christ and Gods love under any other consideration then as to sinners •• and therefore though they see no good in themselves, though they be not humbled, broken-hearted sinners (as one Preacher tels them) nor be∣leeving sinners (as another Preacher tels them) yet if they see them∣selves sinners, they must know a sinner is the proper object of the Gospel, and therefore this is ground enough to beleeve: so that if the devil tell a man that he is no Saint, if the soul can say, I am a sinner, if the devil say thou art an hypocrite, I but an hypocrite is but a sinner still; though I be not a broken-hearted sinner, this will be (they say) a refuge of peace to retreat unto in all temptations; and when men have learnt this lesson, their souls will not be in and out any more, but have constant peace: for though they have no interest in Christ as Saints, yet they have reall interest in the promises of Christ as sin∣ners: hence also they say, that no Minister is to threaten or declare the curse and wrath of God against drunkards and sinners as such, untill first Christ be offered in the Gospel, and they refuse him, and that if any do this, they are Ministers of the Old Testament not of the new. Sic de••init in piscem mulier formosa; let us therefore see what chaff and what corn, what truth and what falsehood there is in this n••w divinity. It is true, 1. That the Gospel reveals the free grace and love of God, the death of Christ and salva∣tion by him for sinners, and that all those that are or shall be saved, are to acknowledge and aggrava••e Gods love toward them, in casting his eye upon them when they were sinners notwithstanding all their si••s; this the Scripture everywhere holds forth, Rom. 5.6, 7. 1 Tim. 1.15.2. 'Tis true also, that the Gospel makes an offer of Christ, and salvation and remis∣sion of sins to all sinners, where it comes, yea, to all sinners as sinners and as miserable, yea, though they have sinned long by unbeleef, as is evident, Hos. 14.1. Rev. 3.17. Ier. 3 2••. Isa. 55.1. all are invited to come unto these waters freely without money or price: these things no man doubts of that knows the Gospel: but the question is not whether Remis∣sion of sins and reconciliation in the Gospel belong to sinners? but whether they belong to sinners immediately as sinners? not whether they are merited by Christs death, and offered out of his rich grace immediately to sinners? but whether they are actually and immediately their own, so as they may chal∣lenge them thus as their own, from this as from a full and sufficient evidence, viz. because they are sinners and because they see themselves sinners? for we grant that Jesus Christ came into the world actually to save sinners, yet mediatly by faith, and then they may see salvation: that he justifieth also

the ungodly; but how? immediatly? no, but mediatly by faith, Rom. 3.5. and that where sin abounds, grace abounds; to whom? ••o all sinners? no; but mediatly to all those only who by ••aith receive this grace, Rom. 5.17. so that the Gospel reveals no actuall love and reconciliation immediatly to a sin∣ner as a sinner, but mediatly to a sinner as a beleeving and broken-hearted sinner; and the Scripture is so cleare in this point, that whoever doubts of it, must caecutire cum sole, and we may say to them as Paul to the Galathians, O foolish men, who hath bewitched you that you should not see this truth? For though Christ came to ••ave sinners, yet he p••ofesseth that he came not to call the righteous, but the sick sinners, Mat. 9.13. though God justifieth the ungodly, yet 'tis such an ungodly man as beleeveth in him, whose faith is imputed unto righteousnesse, Rom 3.5. though grace abounds where sin abounds, yet 'tis not to all sinners (for then all should be saved) but to such as receive abundance of grace by faith, Rom. 5.17. although God holds forth Christ to be a propitiation for sinners, yet it's expresly said to be mediatly through faith in his bloud, Rom. 3.24.25: although the Scripture hath concluded all under sin, that the promise might be given, yet it is not said to be imme∣diatly given to sinners as sinners, but mediatly to all that be∣leeve; and in one word, though it be true that Christ died for sinners and enemies, that they might have remission of sins (then procured and merited for them) yet we never actually have, nor receive ••his remission (and consequently cannot see it) as our own, untill we doe beleeve; for unto this truth (saith Peter) do all the Prophets witnesse that whosoever belee∣veth in him shall receive remission of sins, Act. 10.43. and hence it is that as all the Prophets preached the actual favour of God only to sinners as beleevers, so the Apostles never preached it in New Testament times otherwise; and hence Peter, Act. 2.38. doth not tell the sorrowfull Jews that they were sinners, and that God loved them, and that Christ had died for them, and that their sins were pardoned because they were sinners, but he first exhorts them to repent, that so they might receive remission of sins; nor doth Paul tell any man that salvation belonged to him, because he is a sinner, but if thou beleeve with all thy heart thou shalt be saved, Rom. 10.5, 6, 7. if the love of God be revealed to a sinner as a sinner, this must be ei∣ther, 1. by the witnesse of the Law; but this is impossible, for if the curse of God be herein revealed only to a sinner as a sin∣ner, then the love of God cannot; but the Law curseth every sinner, Gal 3.10. Or 2. by the Light and witnesse of the Gos∣pel;

but this cannot be; for it reveals life and salvation only to a beleever, and confirms the sentence of the Law against such a sinner as beleeves not, Ioh. 3.17, 36. he that beleeves not is condemned already, not only for unbeleef (as some say) for this doth but aggravate condemnation) but also for sin, by which man is first condemned before he beleeves, if the Apo∣stle may be beleeved, Rom. 3.19. and if a man be not condem∣ned for sin before he beleeve, then he is not a sinner before he beleeve, for look as Christ hath taken away any mans con∣demnation in his death, just so hath he taken away his sin. 3. Or else by the witnesse and testimony of Gods spirit: but this is flat contrary to what the Apostle speaks, Gal. 3.26. with 4 6. ye are all the sons of God by faith in Christ Iesus, and because ye are sons (not sinners) he hath sent the spirit of his son crying, Abba, Father, Gal. 4.4, 5, 6, and verily if the love of God be∣long to sinners as sinners, then all sinners shall certainly be saved (for a quatenus ad omne val•••• consequentia) so that by this principle, as sinne hath abounded actually to condemn all, so grace hath abounded actually to save all, which is most perni∣cious: nor do I know what should make men embrace this principle, unlesse that they either secretly think that the strait gate and narrow way to life is now so wide and broad, that all men shall in Gospel times enter in thereat, which is prodi∣gious, or else they must imagine some Arminian universall Redemption and reconciliation, and so put all men in a sal∣vable and reconciled estate (such as it is) before faith, and then the evidence and ground of their assurance must be built on this false and crazy foundation, viz. Iesus Christ had died to reconcile (and so hath reconciled) all sinners.

But I am a sinner,

And therefore I am reconciled: If this be the bottome of this Gospel-Ministry and preaching free grace (as doubtlesse 'tis in some) then I would say these things only.

1. That this doctrine under a colour of free-grace doth as much vilifie and take off the price of free grace in Christs death, as any I know, for what can vilifie this grace of Christ more, then for Christ so to shed his bloud as that Peter and Abraham in heaven shall have no more cause to thank Iesus Christ for his love therein, then Iudas and Cain in hell? it be∣ing equally shed for one as much as for the other.

2. That this is a false bottom for faith to rest upon, and gather evidence from: for 1. if Christ hath died for a••l, he will then certainly save all: for so Paul reasons, Rom. 8.32. and 6.10. he hath given his Sonne to death for us, how shall ••e not but with

him give us all other things, and therefore he will give faith, and give repentance, and give perseverance, and give eternall life also; which is most false. 2. If he did not pray for all, then he hath not died for all, Ioh. 17.9. which Scripture never yet received scarce the shew of a rationall answer, though some have endeavoured it with all wilinesse.

3. That whereas by this doctrine they would clear up the way to a full and setled evidence and Christian assurance, they do hereby utterly subvert the principall foundation of all set∣lednesse, and assurance of faith, which is this, viz. that if Je∣sus Christ be given to death for me, then he will certainly give all other things to me, if we were reconciled to God by the death of his son, much more shal we be saved by his life, if Christ hath died and risen for us, who then shall condemn? who shall then seperate us from Gods love? Rom. 8.32. Rom. 6.9, 10. But if they hold no such principles, I would then know how any man can have evidence of this, viz. that God loves him, and that Christ hath died for him while he is a sinner, and as he is a sinner? or how any Minister of the New Testament can say to any man (under the power of his sins and the devil) that he is not condemned for his sins, but that God loves him, and that Christ hath died for him, without preaching falsehoods, and lies, and dreams of their own heart? for 1. God hath not loved nor elected all sinners, nor hath Christ died for all sin∣ners. 2. If every man be in a state of condemnation before he beleeve the Gospel, then no man can be said to be in a state of reconciliation, and that God hath loved him untill he refuse the Gospel▪ but every man is in a state of condemnation be∣fore he beleeve, because our Saviour expresly tel us, that by faith we passe from death to life, Ioh. 5.24. and he that hath not the son, hath not life, 1 Ioh. 5.12. and therefore if those be Mi∣nisters of the new Testament who first preach to all the drun∣kards and whoremongers and villaines in a parish, that God loves them, and that they are reconciled by Christ death, and that they may know it because they are sinners, then let the heavens hear, and the earth know that all such Ministers are false Prophets, and cry Peace, Peace, where God proclaims wrath; and that they acquit them whom God condemns: and if they be Ministers of the Old Testament spirit, who first shew men their condemned estate, and then present God as wroth a∣gainst them, while they be in their sin, that so they may prize and fly to favour and free grace, then such are Ministers of the old Testament and not of the new, because they preach the truth; and if preaching the truth be an old Testament

Ministry, no wise man then I hope will desire the new wine, for the old is better: while the Lion sleeps and God is silent, and conscience slumbers, all the beasts and wilde sinners of the world (and many preachers too) may think that there is no terrour in God, no curse, or wrath upon themselves in the midst of the rage, increase, and power of all their sins; but when this lion roars, and God awakens, and conscience looks above head, they shall then see how miserably they have been deceived, they may slight sin, abolish condemnation, talk of and wonder at free-grace now, and beleeve easily, because they are sinners, but certainly they shall be otherwise minded then: Some men may have good ends in preaching Gods free-grace after this manner in the Gospel, and make the Gospel a reve∣lation of Gods actuall love to sinners as sinners; and make a Christians evidence of it nothing else but the sight of his sin, and of his being under the power of it, but little do they think what Satan the father of this false doctrine aims at, which are these four things chiefly.

1. That sanctification, faith, &c. might be no evidence at all to a Christian of a good estate, for this they say is a doubt∣full evidence and an unsettling way of assurance; because they will hereby be as bones out of joynt, in and out; humbled to day, and then comforted, but hard-hearted to morrow, and then at a losse: whereas to see ones self a sinner, that is a con∣stant evidence, for we are alway sinners, and the Gospel pro∣claims peace to sinners as sinners.

2. That so men may keep their lusts and sins and yet keep their peace too, for if peace be the portion of a man under the power of sin and Satan; look then, as he may have it, why may he not keep it upon the same terms: And therefore W. C. saith, That if conscience object, thou art an hypocrite (perhaps truly) yet a hypocrite is but a sinner, and Gods love belongs to sinners as sin∣ners: And if this be thus, what doth this doctrine aim at, but to reconcile God and Belial, Christ and Mammon? not onely to open the door to all manner of wickednesse, but to comfort men therein,

3. That so he may bring men in time purposely to sin the more freely, that so they may have the clearer evidence of the love of God; for if Gods love be revealed to sinners as sinners▪ then the more sinfull the more clear evidence he hath of Gods love; and therefore one once intangled with these delusions, was inticed to commit a grosse wickednesse, that more full assurance might be attained.

4. That so the true preaching and Ministry of the Gospel

of Gods free-grace might be abolished (at least despised) which is this, viz. Thou poor condemned sinner, here is Christ Je∣sus, and with him eternall remission of sins and reconcilia∣tion, if thou believe and receive this grace offered humbly and thankfully; for this is Gospel, Mat. 28.19. Mark. 16.16. Rom. 10.5, 6, 7, 8. Rom. 3.14, 25. Act. 8.37. And hence Mr. W.C. hath these words. That if the Gospel hold forth Christ and salvation upon beleeving (as many saith he, preach) it were then little better tidings then the law. Ah wretched & unworthy speech, that when Jesus Christ himselfe would shew the great love of God unto the world, Ioh. 3.16. he makes it out by two expressions of it, 1. That the father sent his only Son; 2. That whosoever did beleeve, in him (or if they did beleeve in him) they should have eternall life; The Lord shews wonderfull love, that whoever beleeve may have Christ and eternall life by beleeving; but this doctrine breathing ou•• Gods dearest love, by this mans account is little better then law, which breaths out nothing but wrath: But why doth he speak thus? Because (saith he) it is as easie to keep the ten Commandements as to beleeve of ones self: Very true, as to beleeve of ones self, but what is this against the preaching and holding forth Christ and salvation upon con∣dition of beleeving? For is not this preaching of the Gospel the instrument and means of working that faith in us, which the Lord requires of us in the Gospel? And must not Jesus Christ use the means for the end? Were not those three thou∣sand brought into Christ by faith, by Peters promise of remis∣sion of sins upon their repentance? Were not many filled with the holy Ghost when they heard this Gospel thus preached upon condition of beleeving? Act. 10.43. Doth not the A∣postle say that the Gospell is the power of God to salvation, because therein is Christs righteousnesse revealed (not to sin∣ners as sinners) but from faith to faith? The condition of works is impossible to be wrought in us by the Spirit, but the condition of faith (though it be impossible for us to work it in our hearts) yet it is possible, easie and unusuall for God to work it by requiring of it, Ier. 3.22▪ which is no prejudice to Gods free-grace, because faith is purposely required and wrought, because it chiefly honours and advanceth free-grace, Rom. 4, 16. The promise is of faith that it might be by grace: If Mr W.C. will not preach Christ upon beleeving, how will he or any man else preach it? Will they tell all men that God loves them, and that Christ hath died for them, & that he that gives grace and salvation will work faith in them? Truly thus W.C. seems to affirm; but if they shall preach so to all sinners

as sinners, and tell ••hem absolutely God will work faith in them also, I suppose that the Church wals and plentifull and abundant experience would testifie against this falsehood; and the Scripture testifies sufficiently, that every man shall not have faith to whom the Gospel is preached: Now I do be∣seech the God and father of lights to pitty his straying servants who are led into these deep and dangerous delusions thorow feeble mistake of the true difference between old and new Testament Ministries, and that he would pity his people for whose sins God hath let loose these blinding anct hardning doctrines, by means of which they are tempted to receive that as the Gospel of truth, which is but a meer lye, and to take that as an evidence of salvation that is in truth the evidence of perdition and condemnation, as hath been shewn.

Notes

• Viz. that the Gospel belongs to sinners as sinners.
• No univer∣sall redem∣ption the ground of faith.