A59693:406
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.
Thesis 131.
'Tis true, that in private duties of worship, as to read the ⟨p. 135⟩Scriptures, meditate, pray, &c. the time for these and the like duties is left to the will and determination of man according to general rules of conveniency and seasonableness set down in the word; mans will (in this sense) is the measure of such times of worship, but there is not the like reason here, in determining time for a Sabbath, as if that should be left to mans liberty also; because those private duties are to be done in that time, which is necessarily annexed to the duties themselves, which time is therefore there commanded, where and when the duty is commanded: but the time for a Sabbath is not such a time as naturally will and must attend the action, but it's such a time as Counsel (not nature) sees most meet, and especially That counsel which is most able to make the most equal proportions of time, which we know is not in the liberty or ability of men or Angels, but of God himself, for do but once imagine a time required out of the limits of what naturally attends the action, and it will be found necessarily to be a time determined by counsel: and therefore our adversaries should not think it as free for man to change the Sabbath seasons, from the seventh to the fifth or fourth or tenth day, &c. as to alter and pick our times for private duties.
'Tis true, that in private duties of worship, as to reade the ⟨p. 135⟩Scriptures, meditate, pray, &c. the time for these and the like duties is left to the will and determination of man according to generall rules of conveniency and seasonablenesse set down in the word; mans will (in this sence) is the measure of such times of worship, but there is not the like reason here, in determining time for a Sabbath, as if that should be left to mans liberty also; because those private duties are to be done in that time, which is necessarily annexed to the duties themselves, which time is therefore there commanded, where and when the duty is commanded: but the time for a Sabbath is not such a time as naturally will and must attend the action, but it's such a time as Counsell (not nature) sees most meet, and especially That counsell which is most able to make the most equall proportions of time, which we know is not in the liberty or ability of men or Angels, but of God himself, for do but once imagine a time required out of the limits of what naturally attends the action, and it will be found necessarily to be a time determined by counsell: and therefore our adversaries should not think it as free for man to change the Sabbath seasons, from the seventh to the fifth or fourth or tenth day, &c. as to alter and pick our times for pivate duties.