A59693:816
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 49.
The six working days being considered absolutely in themselves,§49 in this respect it is no matter whether they begin at Evening or Morning, or Midnight, or Mid-day, nor is it in this respect a sin to begin and end the days according to the custom of the civil Nation where we live; but because these days are to be considered relatively in respect of the seventh Day, hence the week days are so to be begun, as that their relation to the seventh be not disturbed, so as that the bounds and limits of the Sabbath be not impaired or transgressed: for there is no religious necessity to begin and end civill time with sacred: nor is it so uncomely as it may seem at first blush to give God and Caesar their due: civil accounts to the one, and sacred to the other; for when the Jews were subdued by the Romans, they might and did begin their reckonings of civill Time as the Romans did, and yet reserve the bounds of sacred Time wholly unto God. They did the like in England many years since, saith Mr. Fox, and that their civil days began in the Morning, and Religious days in the Evening; And when they did thus variously begin their days, there was no such undecent disproportion of Times as Reverend Mr. Cleaver imagines, in the like case, if holy Time should not begin with Morning which he pleads for.
The six working dayes being considered absolutely in themselves,§49 in this respect it is no matter whether they begin at Eving or Morning, or Midnight, or Mid-day, nor is it in this respect a sin to begin and end the dayes according to the custome of the civil Nation where we live; but because these dayes are to be considered relatively in respect of the seventh Day, hence the week dayes are so to be begun, as that their relation to the seventh be not disturbed, so as that the bounds and limits of the Sabbath be not impared or transgressed: for there is no religious necessity to begin and end civill time with sacred: nor is it so uncomely as it may seem at first blush to give God and Caesar their due: civil accompts to the one, and sacred to the other; for when the Iews were subdued by the Romans, they might and did begin their reckonings of civill Time as the Romans did, and yet reserve the bounds of sacred Time wholly unto God. They did the like in England many years since, saith Mr. Fox, and that their civil dayes began in the Morning, and Religious dayes in the Evening; And when they did thus variously begin their days, there was no such undecent disproportion of Times as Reverend Mr. Cleaver imagines, in the like case, if holy Time should not begin with Morning which he pleads for.