A59693:837
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 57.
It is true indeed that this time of darkness is called morning; and hence some would infer that the Sabbath begins in the morning: but suppose it be so called, yet it is not called morning Light, at which time they plead the Sabbath should begin; and it is improperly called Morning, because (as hath been formerly shown) it is preparatively so, men usually preparing them for the work of the Day-light following. Morning is also frequently taken in Scripture for any early time, Eph. 3.5. and so this night of the first day of the week, wherein the women arose to their work, was an early time, and therefore called morning. Again, suppose a double morning be acknowledged (as there was a double evening) yet it will not follow that this morning belongs only to the day following, for it may belong to the night before; for as where there are two evenings spoken of, the former belongs to the day, the latter to the night: so if we grant two mornings, the latter morning may belong to the day ensuing, and the former to the Night preceding; if therefore any plead for the beginning of the Sabbath at the morning light, these places of the Evangelist will not bear them out in it, it being dark morning when Christ arose; if they say it begins in the dark morning, then let them set exactly the time of that dark morning wherein Christ arose, and when they would begin it; but no wit of man I fear is able to demonstrate this.
It is true indeed that this time of darknesse is called morning; and hence some would infer that the Sabbath begins in the morning: but suppose it be so called, yet it is not called morning Light, at which time they plead the Sabbath should begin; and it is improperly called Morning, because (as hath been formerly shewn) it is preparatively so, men usually preparing them for the work of the Day-light following. Morning is also frequently taken in Scripture for any early time,