A59693:784
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 33.
It is true that sometimes those things which are first in order of t•me, are spoken of last in order of story; and therefore its no solid Argument to prove that the Evening is before the Morning, merely because the Evening is set down first before the Morning, unless it can be proved that the story sets down such things (and so this in particular) orderly; which I suppose is evident. 1 Because the first darkness is called Night, and also comprehends the whole Time of night, as light comprehends the whole Time of the Day, Gen. 1.4, 5. Now I do not find in all the Scripture, nor is any man I think able to show that the whole Night is taken for the Morning, and therefore the first darkness could not possibly begin at the Morning or Midnight Morning, 2. Because the Scope of Moses in this Chapter is to set down not only the work of Creation, but the exact order of it, and consequently of the order of Time, which was consecrated with the World; first the beginning of it, then the succession and vicissitude of it, first ⟨p. 45⟩in the dark night, then in the light day, and (which is all one) first in the Evening, then in the Morning, 3. Because the Evening may be the end of the Artificial day; but I know no proof from any instance in Scripture to make it the end of the Natural day, of which Moses here speaks; and therefore as Evening cannot end the day, so Midnight Morning cannot begin it.
It is true that sometimes those things which are first in order of t•me, are spoken of last in order of story; and therefore its no solid Argument to prove that the Evening is before the Morning, meerly because the Evening is set downe first before the Morning, unlesse it can be proved that the story sets down such things (and so this in particular) orderly; which I suppse is evident. 1 Because the first darknesse is called Night, and also comprehends the whole Time of night, as light comhends the whole Time of the Day,