A59693:829
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 54.
If we should suppose that this Day is meant of the Artificial Day, yet there is a harder knot to be unloosed in the words of Matthew, who affirms that this Day-light or Day-dawn was the End of the Sabbath. Whereby it seems that the Sabbath began at the dawning of the day before, and therefore it ends at the dawning of the first day following: and hence they infer that the day-light of this first day cannot belong to the night of the Jewish Sabbath, which immediately went before. And I confess the argument is strong and undeniable, as the words lie under the gloss. We must therefore enquire more narrowly into the true translation of the words, and their meaning.
If we should suppose that this Day is meant of the Artificiall Day, yet there is a harder knot to be unloosed in the words of Matthew, who affirms that this Day-light or Day-dawn was the End of the Sabbath. Whereby it seems that the Sabbath began at the dawning of the day before, and therefore it ends at the dawning of the first day following: and hence they infer that the day-light of this first day cannot belong to the night of the Jewish Sabbath, which immediately went before. And I confesse the argument is strong and undeniable, as the words lie under the glosse. We must therefore enquire more narrowly into the true translation of the words, and their meaning.