A59693:608
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 6.
If the Lord would have man to work six days together, according to his own example, and the morality of the fourth Commandment, that so a seventh day determined by himself might be observed; Hence it is that neither two Sabbaths in a week can stand with the morality of the fourth Commandment, nor yet could the former Sabbath be justly changed into any other day then into the first day of the week; the first day could not belong to the week before; for then there should be eight days in a week; and if it did belong to the week following, then (if we suppose that the second day had been the Sabbath) there must be one working day, viz. the first day to go before it, and five working days after it, and so there should not nor could not be six working days continued together, that the seventh might be the Lords according to the morality of the fourth Commandment. And hence it is that no Humane or Ecclesiastical power can change the Sabbath to what day of the week they please, from the first, which now is.
If the Lord would have man to worke six dayes together, according to his own example, and the morality of the fourth Commandement, that so a seventh day determined by himselfe might be observed; Hence it is that neither two Sabbaths in a week can stand with the morality of the fourth Commandement, nor yet could the former Sabbath be justly changed into any other day then into the first day of the week; the first day could not belong to the week before; for then there should be eight days in a week; and if it did belong to the week following, then (if we suppose that the second day had been the Sabbath) there must be one working day, viz. the first day to go before it, and five working dayes after it, and so there should not nor could not be six working dayes continued together, that the seventh might be the Lords according to the morality of the fourth Commandement. And hence it is that no Humane or Ecclesiasticall power can change the Sabbath to what day of the week they please, from the first, which now is.