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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59693	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 ...	Shepard, Thomas, 1605-1649.	1650 (1650)	Wing S3145; ESTC R31814	262,948	313

yet oh that in this matter of the Sabbat● God would betimes awaken and that these weak●nesses might stirre up their strength for I muc● feare and foresee that if it be not done there is a● houre and a nick of temptation in such a juncture 〈◊〉 times approaching wherein the enemy will come 〈◊〉 like a flood and rise up from all quarters against the Doctrine of the Sabbath and then farewell all the good dayes of the son of man if this be lost which then men shall desire to see and shall not see them I have therefore been the more willing to let my owne shame and weaknesse appeare to the world if so it be found if this might be any meanes of doing the least good for keeping up the price of Gods Sabbaths in the hearts of any I have therefore spent the more time about the Morality of the Sabbath because the clearing up of this gives light to all the rest The generall CONTENTS of the Theses concerning the Morality of the Sabbath 1. GOD is the superiour disposer of mans time Thes. 1 2. Man who is made next to God and to return to his rest at the end of the larger circle of his life is to return to him at the end of the lesser circle of eve●y week Thes. 7 3. What a Moral Law is not 10 11 4. How a Divine Law may be said to be Moral 14 5. What a Moral law is strictly taken 16 6. A Moral Law considered in a strict sense is not good meerly because commanded but is therefore commanded because it is good 17 7. What is that goodnesse in a Moral Law for which it is commanded 21 8. By what Rules may that goodnesse be known which are foure 24 25 9 Divers consectaries flowing from the description of a Moral Law 1. That Divine determination of something in a Law doth not alway take away the morality of it 26 2. That those are not Moral laws only which are known to all men by the light of corrupt nature 29 3. That the whole Decalogue in all the parts of it is the Moral Law of God Thes. 30. where Objections are answered to 38 10. Three sorts of Laws which were among the Jewes Moral Ceremonial Judicial 38 11. The true state of the Question whether the Sabbath be a Moral or Ceremonial Law 43 12. The agreement on all hands how far the Law of the Sabbath is Moral 44 13. Something general is agreed on and whether it lies under this general viz. a seventh day 46 14. The chief means of resolving this controversie in opening the meaning of the fourth Commandment 47 15. The things which are Moral in the fourth Commandment are either primarily or secundarily moral 48 16. Those things which are primarily generally moral in the forth Commandment are 3. 1. A time of worship 2. A day 3. A 7th day determined 17. Not the worship it self but only the solemne time of it is required in the fourth Commandment 53 18. How holy duties are for time 56 19. Instituted worship is not directly required in the fourth but in the second Commandment wherein the meaning of the second Commandment is occasionally cleared against Wallaeus 59 20. If the moral worship it self be not required herein much lesse is the whole ceremonial worship 63 21. Neither the publike worship only nor Jewish holy dayes required in this fourth Commandment 64 22. Not a part of a day but a whole day is moral by the fourth Commandment 65 23. Gods wisdome did rather choose a whole day together for special worship then borrow a part of every day 66 24. The sin of Familists and others who allow God no special day but make all dayes equal 68 25. How any day is said to be holy and that though all places are alike holy yet all dayes are not therefore alike holy 69 70 26. Answer to such Scriptures as seem to make all dayes alike holy under the New Testament 72 73. to 79 27. The chief reason why some abolish the day of the Sabbath in the fourth Commandment is because they abandon the whole Decalogue it self as any Rule of life unto his people 79 28. An inward Sabbath may well consist with a Sabbath day 80 29. The great controversie whether the Law be a rule of life to a beleever discussed in sundry Theses 81 30. The Spirit is not the rule of life 86 31. Not the will of Gods Decree but the will of his command is the rule of life 91 32. The fundamental Errour of Antinomians 93 33. The rule of the Law is kept in Christ as matter of our justification not sanctification 94 34. How Christ is our Sanctification as well as our Justification 95 35. Duties of Christian thankfulnesse to God were not performed by Christ for beleevers under that notion of thankfulnesse but by way of merit 97 36. Whether a beleever is to act in vertue of a command 98 37. The sin of those who affirme that Christian obedience is not to be put forth by vertue of a command 100 38. To act by vertue of a Commandment and by vertue of Gods Spirit are subordinate one to another 101 39. Whether the Law is our rule as given by Moses on mount Sinai or only as it is given by Christ on mount Sion 102 40. How Works and Law-duties are sometime commended and sometime condemned 105 106 41. The new creature how it is under the Law 107 42. How the children of God under the Old Testament were under the Law as a Schoolmaster and not those of the New 108 43. How the Gospel requires doing and how not and about conditional promises in the Gospel 110 44. Various motives to obedience from the Law and Gospel from God as a Creator and from Christ as a Redeemer do not vary the Rule 111 45. Unbelief is not the only sin 112 46. Three evils arising from their Doctrine who deny the Directive use of the moral Law 113 47. The sin of such as deny the humbling work of the Law under Gospel ministrations 114 48. Their Errour who will not have a Christian pray for pardon of sin or mourn for sin 115 49. Whether Sanctification be a doubtful evidence and may not be a just evidence and whe●●er the Gospel and all the promises of it belong to a sinner as a sinner and whether sight of corruption be by the Gospel the setled evidence of salvation as some plead for 117 50. Whether the first evidence be without the being or only the seeing of grace 118 51. The true grounds of evidencing Gods love in Christ cleared 119. 52. Not only a day nor only a Sabbath day but a seventh day determined is the last thing generally moral in the fourth Commandment 120.122 53. That which is particularly moral herein is this or that particular seventh day 123 54. The morality of a Sabbath may be as strongly and easily urged from the Commandment of observing that particular seventh day from the

and shadowes and figures when once the substance is come to wit when they come in this life to the highest attainment which is the bosome of the Father which bosome is the true Sabbath of a Christian man Now I confesse that the bosome of God in Christ is our rest and our All in All in heaven and our sweet consolation and rest on earth and that we are not to rest in any meanes Ordinances Graces Duties but to look beyond them all and to be carried by them above them all to him that is better than all to God in Christ Jesus but to make this bosome of God a kinde of canker-worme to fret and eat out the heart and being not only of all Sabbaths and Ordinances of worship but also of all duties and graces of Gods Spirit nay of Christ Jesus himself as he is manifested in the flesh and is an externall Mediator whom some lately have also cast into same box with the rest Being sent onely as they think to reveale but not to procure the Fathers love of delight and therefore is little else than a meere forme and so to cease when the Father comes in the room of all formes and so is All in All This I dare say is such a high affront to the precious bloud of Christ and his glorious Name and blessed Spirit of grace that he who hath his Furnace in Zion and his fire in Ierusalem will not beare it long without making their judgements and plagues at least spirituall exemplary and wonderfull and leading them forth in such crooked wayes with the workers of iniquity when peace shall be upon Israel Are these abstracted notions of a Deity into the vision and contemplation of whose amazing glory without seeing him as he is in Christ a Christian they say must be plunged lost and swallowed up and up to which hee must ascend even to the unaproachable light the true and onely Sabbath Are these I say the new and glorious light breaking out in these dayes which this age must wait for which are nothing else upon narrow search than Monkish imaginations the goodly cob-webs of the brain-imagery of those idolatrous and superstitious hypocrites the Anchorites Monks and Fryers who to make the blinde and simple world admire and gaze upon them gave it out hereby like Simon Magus that they were some great ones even the very power and familiars of God Surely in these times of distraction warre and bloud if ever the Lord called for sackcloth humiliation repentance faith graces holinesse precious esteem of Gods Ordinances and of that Gospel which hath been the power of God to the salvation of thousands now is the time and must Gods people reject these things as their A. B. C and must the new light of these times be the dreames and visions and slaverings of doting and deluded old Monks Shall the simplicity of Gospel-ministery bee rejected as a common thing and shall Harphius his Theologia Mystica Augustinus Elutherius Iacob Behmen Cusanus Raimundus Sebund Theologia Germanica and such like Monk-admirers be set up as the new lights and beacons on the mountaine of these elevated times Surely if so God hath his time and wayes of putting a better relish to his precious Gospel and the crosse of Christ which was wont in Pauls time to be plainly preached without such popish paintings and wherein Gods people knew how to reconcile their swe●● rest in the bosome of the Father and their Sabbath day Thesis 81. If sinne which is the transgression of the law bee the greatest evill then holines which is our conformity to the law is our greatest good If sin be mans greatest misery then holinesse is mans greatest happinesse It is therefore no bondage for a Christian to be bound to the observance of the law as his rule because it onely binds him fast to his greatest happinesse and thereby directs and keeps him safe from falling into the greatest misery and woe and if the great designe of Christ in comming into the world was not so much as to save man from affliction and sorrow which are lesser evils but chiefely from sinne which is the greatest evill then the chiefe end of his comming was not as some imagine to lift his people up into the love and abstracted speculation of the Father above the law of God but into his owne bosome onely where only wee have fellowship with the Father above the Law of sinne Thesis 82. The bloud of Christ was never shed to destroy all sense of sin and sight of sinne in Beleevers and consequently all attendance to any rule of the law by which means chiefely sinne comes to be seen but he dyed rather to make them sensible of sinne for if he dyed to save men from sin as is evident 1 Iohn 3.5 Tit. 3.14 then hee dyed to make his people sensible of sinne because hereby his peoples hearts are chiefely weaned and sever'd from it and saved out of it as by hardnesse and unsensiblenesse of heart under it they chiefely cleave to it and it to them and therefore we know that godly sorrow workes repentance never to be repented of 2 Cor. 7.10 And that Pharaoh's hardnesse of heart strengthened him in his sin against God unto the last gasp and hence it is also that the deepest and greatest spirit of mourning for sin is poured out upon Beleevers after God hath poured out upon them the spirit of grace as is evident Zach. 12.10 11. because the bloud of Christ which was shed for the killing of their sinne now makes them sensible of their sinne because it 's now sprinkled and applyed to them which it was not before for they now see all their sins aggravated being now not onely sinnes against the law of God but against the bloud and love of the Son of God It is therefore a most accursed doctrine of some Libertines who imagining that through the bloudshed and righteousnes of Christ in their free justification God sees no sinne in his justified people that therefore themselves are to see no sinne because now they are justified and washed with Christs bloud and therefore lest they should be found out to bee grosse liars they mince the matte● they confesse that they may see sinne by the eye of sense and reason but faith being crosse to reason they are therefore to see the quite contrary and so to see no sinne in themselves by the eye of faith from whence it followes that Christ shed his bloud to destroy all sight and sense of sin to the eye of faith though not to the eye of reason and thus as by the eye of faith they should see no sin so it will follow that by the same bloud they are bound to see no law no not so much as their rule which as a rule is index sui obliqui and in revealing mans duty declares his sinne I know that in beholding our free justification by the bloud of Christ we are to exclude all law

respect of mighty and effectuall operation there being a power in it as of a strong law effectually and sweetly compelling to the obedience of the law For as the law of sinne within us which the Apostle calls the law of our members and is contrary to the law of our mindes or the law of the spirit of life within us is not the rule of knowing and judging what sinne is but the law of God without Romans 7.7 and yet it is called a law because it hath a compulsive power to act and encline to sin like a mighty and forcible law so the law of the spirit of life the law of our mindes is called a law not that it is the rule of a Christians life but that it compels the heart and forceth it like a living law to the obedience of that directing rule when it ●s made known to it from without It is therefore a great mistake to thinke that because God translates the law without into a Beleevers heart that therefore this heart-law is his only or principall rule of life or to imagine that the spirit without the externall law is the rule of life the spirit is the principle indeed of our obedience whereby we conforme unto the rule but it is not therefore the rule it selfe It is true indeed 1. That the spirit inclines the heart to the obedience of the rule 2. It illuminates the minde also many times to see it by secret shinings of preventing light as well as brings things to their remembrance which they knew before 3. It acts them also sometime so as that when they know not what to pray it prompts them Romans 8.26 When they know not what to speake before their Adversaries in that day it 's given to them Matth. 10.19 When they know not whither to goe nor how to goe it 's then a voice behinde them and leads them to fountaines of living waters Isaiah 30.21 Revel 7.17 But all these and such like quickning acts of the spirit doe not argue it to be our rule according to which wee ought to walke but only by which or by meanes of which we come to walke and are enclined directed and inabled to walke according to the rule which is the law of God without For the Pilot of the ship is not the compasse of the ship because that by the Pilot the ship is guided nor doth it argue that the Spirit is our rule because he guides us according to the rule It is not essentiall to the rule to give power to conforme unto it but to be that according to which we are to be conformed And therefore it 's a crazy argument to prove the law of the Spirit to be the rule of our life because it chiefly gives us power to conforme unto the rule for if the law be that according to which are to bee guided although it should give us no power yet this is sufficient to make it to be our rule Thesis 87. The Spirit of God which writ the Scriptures and in them this rule of the holy law is in the Scriptures and in that law as well as in a Beleevers heart and therefore to forsake and reject the Scriptures or this written rule is to forsake and reject the holy Spirit speaking in it as their rule nay 't is to forsake that Spirit which is the supreme Judge according to which all private spirits nay all the actings dictates movings speakings of Gods owne Spirit in us are to be tried examined and judged To the law and the testimony was the voice of the Prophets in their dayes Isa. 8.20 The Lord Christ himselfe referres the Jewes to the searching of Scriptures concerning himself Iohn 5.39 The men of Bereah are commended for examining the holy and infallible dictates of Gods Spirit in Pauls Ministery according to what was written in the Scriptures of old It is therefore but a cracking noise of windy words for any to say that they open no gap to licentiousnesse by renouncing the written and externall law as their rule considering that they cleave to a more inward and better rule viz. The law of the spirit within for as hath beene shewne they doe indeed renounce the holy Spirit speaking in the rule viz. the law without which though it be no rule of the Spirit as some object yet it is that rule according to which the Spirit guides us to walke and by which we are to judge whether the guidance bee the spirits guidance or no. Thesis 88. Some say That the difference between the old Testament dispensation and the new or pure Gospel and new Covenant is this to wit That the one or that of Moses was a Ministery from without and that of Christ from within and hence they say that the meer Commandments or letter of Scripture is not a law to a Christian why he should walke in holy duties but the law written on our hearts the law of life But if this bee the difference between the old and new Testament dispensation the ministery of the old and the ministery of the new then let all Beleevers burn their Bibles and cast all the sacred writings of the new Testament old unto spiders and cobwebs in old holes and corners and never be read spoken or meditated on for these externall things are none of Christs Ministery on which now Beleevers are to attend and then I marvaile why the Apostles preached or why they writ the Gospel for after times for that was the chiefe end of their writing as it was of the Prophets in their times Isaiah 30.8 that men might beleeve and beleeving have eternall life and know hereby that they have eternall life Iohn 20.31 1 Iohn 5.13 For either their writing and preaching the Gospell was not an externall and outward Ministry which is crosse to common sense or it was not Christs Ministery which is blasphemous to imagine and it is a vain shift for any to say That although it was Christs Ministery yet it was his Ministery as under the Law and in the flesh and not in meere glory and spirit for its evident that the Apostles preachings and writings were the effect of Christs ascension and glory Ephes. 4.8.11 when hee was most in the spirit and had received the spirit that hee might poure it out by this outward Ministery Acts 2.33 and it is a meer New-nothing and dream of Master Saltmarsh and and others to distinguish between Christ in the flesh and Christ in the Spirit as if the one Christ had a divers Ministery from the other For when the Comforter is come which is Christ in the Spirit what will he doe he will lead it s said unto all truth Iohn 16.13 But what truth will he guide us into Verily no other for substance but what Christ in the flesh had spoken and therefore it 's said that he shall bring all things to your remembrance whatsoever I have said unto you John 14.26 and therefore if I may use their

say he doth sin no not when he commits murder adultery and the foulest enormities in the world Which Doctrine though so directly and expressely against the light of Scripture the confessions of all the Saints yea of the light of nature and common sense and is the very filth of the froth of the sume of the bottomlesse pit yet some there are who are not ashamed to owne it the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and depth of a perfect Familist consisting in this viz. when a man can sinne and never feele it or have any remorse or sorrow for it and when one hath attained to this measure He is then Deified and then they professe the Godhead doth petere fundum animae as they call it when beleeving that he hath no sinne he can therefore neither see it or feele it From which depth of darknesse the God and Father of mercies deliver his poore people in these corrupting times and I with that those who defend this kinde of a Beleevers immunity from the law did not lay this corner stone of hell and perdition to their followers I am sure they lead them hereby to the mouth of this pit who upon this principle refuse either to mourne for sinne or pray for pardon of sinne or to imagine that God afflicts for sin being now freed from the mandatory power of any law of God they being now not bound to act by vertue of any command Thesis 99. If God did worke upon Beleevers as upon blo●ks or brute creatures they might then have some colour ●o cast off all attendance to the directive power of the law and so leave all to the Spirits Omnipotent and immediate acts as the Starres who being irrationall and uncapable of acting by any rule they are therefore acted and run their course by the mighty word of Gods power and therefore attend no rule but Beleevers are rationall Creatures and therefore capable of acting by rule and they are also sanctified and delivered from the power of their corrupt nature and therefore have some inherent power so to act for if they be not now dead in trespasses and sinnes they have then some new life and therefore some inherent power to act according to the rule of life the Image of God renewed in them is in part like to the same Image which they had in the first creation which gave man some liberty and power to act according to the will of him that created him And if the first Adam by his fall conveyes to us not onely condemnation but also an inherent power of corruption then the second Adam the Lord Iesus much more conveyes unto all his posterity not onely justification but also some inherent power of grace and holinesse which is begun here and perfected in glory for as sinne hath abounded so grace aboundeth much more and yet suppose they had no inherent power thus to act yet they have an adherent power the Lord Christ Iesus by faith in whose Name they may and shall receive power to act And therefore although God works in us both to will to do of his good pleasure yet this hinders not but that we are to work out our salvation with feare and trembling by attending the rule by vertue of which we are bound to worke both by putting forth that power which we have already received from God as also in fetching in that power we have not yet received but is reserved daily in Christs hands for us to enable us thereunto Thesis 100. If they that say a Beleever is not to act by vertue of a command do mean this only viz. That he is not to act by vertue of the bare letter and externall words and syllables of it they then speak truely for such kinde of acting is rather witchery than Christianity to place power and vertue in bare characters and letters which though mighty and powerfull by the spirit yet are empty and powerlesse without it But if their meaning be that wee are not to act by vertue of any command in any sense then the assertion is both pernicious and perilous for the Lord Iesus being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first subject of all grace and gracious efficacy and power hence it s true wee are not to make the command of God the first principle of our obedience for this is proper unto Christ by the Spirit Iohn 5.40 Iohn 16.13 14. 2. Tim. 2.1 Ephes. 6.10 Rom. 8.2 But because the Lord Iesus conveyes by his Spirit vertue and efficacy through his word not onely words of promise but also words of command as is evident Ier. 3.22 Acts 2.38 41. Mat. 9.9 Psalme 19.8 Hence it is that a Beleever is bound to act from a command though not as from a first yet as from a second principle though not as from the first efficient yet as from an instrument in the hand of Christ who in commanding of the duty works by it and enables to it and therefore we see Abraham comes out of his owne Countrey because called and commanded of God to follow him he knew not whither Heb 11.8 And Peter cast his net into the 〈◊〉 meerely because he was commanded Luke 5.5 And David desired Oh that my heart were directed to keep thy precepts because God had commanded Psa. 119.45 There is a vertue a vis or efficacy in the finall cause as well as in the efficient to produce the effect and every wise agent is bound to act by vertue or for the sake of his utmost and last end Now the naked commandment of the Lord may bee and should be the chiefe motive and last end of our obedience to his highnesse for whatever is done meerely because of Gods command is done for his glory which glory should be our utmost end in all our obedience And hence it is that that obedience is most absolute and sincere whether it be in doing or suffering the will of God which is done meerely in respect of commandment and will of God when the soule can truely say Lord I should never submit to such a yoke but meerely for thy sake and because it 's thy will and thou dost command it What is it to love Christ but to seek to please him and to give contentment to him What is it to seek to give contentment to him but to give contentment to his heart or his will and what is his will but the will of his commandment If therefore it bee unlawfull to act by vertue of a command then it is unlawfull 1. To love Christ 2. To be sincere before Christ. 3. Or to act for the glory of Christ. And hence it is that let a man do the most glorious things in the world out of his owne supposed good end as the blind Papists doe in their will-works and superstitions which God never commanded nay let him doe all things which the law of God requires give his goods to the poore and his body to bee burnt and yet not doe

these things because commanded let him then quit himselfe from hypocrisie and himselfe from being a deep hypocrite in all these if he can Surely those who straine at this gnat viz. not to doe a duty because commanded will make no bones of swallowing down this camell viz. not to forsake sinne because 't is forbidden and whosoever shall forsake sinne from any other ground shewes manifestly hereby that hee hath little conscience of Gods command I know the love of Christ should make a Christian forsake every sin but the last resolution and reason thereof is because his love forbids us to continue in sinne for to act by vertue of a command is not to act onely as a creature to God considered as a Creator but by vertue of the will and commandment of God in a Redeemer with whom a Beleever hath now to doe Thesis 101. To act therefore by vertue of a command and by vertue of Christs Spirit are subordinate one to another not opposite one against another● as these men carry it This caution being ever remembred that such acting bee not to make our selves just but because we are already just in Christ not that hereby wee might get life but because we have life given us already not to pacifie Gods justice but to please his mercy being pacified toward us by Christ already for as Iunius well observes a great difference between placare Deum and placere Deo i. between pacifying God and pleasing God for Christs bloud onely can pacifie justice when it is provoked but when revenging justice is pacified mercy may be pleased with the sincere and humble obedience of sons Col. 1.10 Heb. 13.21 When a Beleever is once justified hee cannot be made more just by all his obedience nor lesse just by all his sins in point of justification which is perfected at once but he who is perfectly justified is but imperfectly sanctified and in this respect may more or lesse please God or displease him be more just or lesse just and holy before him It is I confesse a secret but a common sinne in many to seek to pacifie God when they perceive or feare his anger by some obedience of their own and so to seek for that in themselves chiefely which they should seek for in Christ and for that in the Law which is onely to be found in the Gospel but corrupt practises in others should not breed as usually they doe corrupt opinions in us and to cast off the law from being a rule of pleasing God because it is no rule to us of pacifying of God For if wee speak of revenging not fatherly anger Christs bloud can onely pacifie that and when that is pacified and God is satisfied our obedience now pleaseth him and his mercy accepts it as very pleasing the rule of which is the precious law of God Thesis 102. They that say the law is our rule as it is given by Christ but not as it was given by Moses doe speak niceties at least ambiguities for if the Lord Christ give the law to a Beleever as his rule why should any then raise a dust and affirme that the law is not our rule For the Law may be considered either materially or in it selfe as it containes the matter of the Covenant of works and thus considered a Beleever is not to be regulated by it for he is wholly free from it as a covenant of life or it may be considered finally or rather relatively as it stood in relation and reference unto the people of the God of Abraham who were already under Abrahams Covenant which was a Covenant of free-grace viz. To be his God and the God of his seed Gen. 17.7 And in this latter respect the law as it was given by Moses was given by Christ in Moses and therefore the rule of love toward man commanded by Moses is called the law of Christ Gal. 6.2 For the law as it was applyed to this people doth not run thus viz. Doe all this and then I will be your God and redeemer for this is a Covenant of workes but thus viz. I am the Lord thy God viz. by Abrahams Covenant who brought thee out of the land of Egypt and house of bondage Therefore thou shalt doe all this If therefore the law delivered by Moses was delivered by Christ in Moses then there is no reason to set Christ and Moses together by the eares in this respect I now speake of and to affirme that the law not as delivered by Moses but as given by Christ is our law and rule Thesis 103. The law therefore which containes in it selfe absolutely considered which Luther cals Moses Mosissimus the Covenant of works yet relatively considered as it was delivered by Moses to a people under a Covenant of grace which the same Author cals Moses Aaronicus so it is not to bee considered onely as a Covenant of workes and therefore for any to affirme that the law is no Covenant of works as it is delivered on Mount Sion and by Jesus Christ and that it is a Covenant of works onely as it is delivered on Mount Sinai and by Moses is a bold assertion both unsafe and unsound For if as it was delivered on Mount Sinai it was delivered to a people under a Covenant of grace then it was not delivered to them onely as a Covenant of workes for then a people under a Covenant of grace may againe come under a Covenant of works to disanull that Covenant of grace but the Apostle expressely affirmes the quite contrary and shewes that the Covenant made with Ahraham and his seed which was to be a God to them Gen. 17.7 and which was confirmed before of God in Christ the law which was foure hundred and thirty yeares after cannot disanull Gal. 3.17 Now that the people were under a Covenant of grace when the law was delivered on Mount Sinai let the Preface of the ten Commandments determine wherein Gods first words are words of grace I am the Lord thy God c. and therefore thou shalt have no other Gods but mee c. I know Paraeus Zanchy and others affirme that the law is abrogated as it was in the hands of Moses but not as it is in the hand of Christ but their meaning is at sometime in respect of the manner of administration of the Law under Moses and when they speake of the morall law simply considered yet it never entred into their hearts that the law as delivered on mount Sinai was delivered onely as a Covenant of works as some would maintain Thesis 104. But there is a greater mystery intended by some in this phrase as given by Christ for their meaning is this to wit As Christ by his Spirit writes it in our hearts not any way a rule as written by Moses A Beleevers heart saith Master Saltmarsh is the very law of Commands and the two Tables of Moses and in this respect it becomes not saith he the glory of