A59693:845
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 60.
For first, this invitation our Saviour had to stay by the two §60Disciples, was probably to some repast, some time after high noon; possibly to a late Dinner rather then a late Supper toward the latter evening; and if so, then the Disciples might easily come from Emmaus to Jerusalem before Sun-set within the former evening; for the word toward evening, [Greek or Hebrew] may be as well understood of the first evening toward two or three of the clock, as of the second; and if it be objected, that before the first evening the day could not be said to be Far spent; yet if the words be well observed, no such translation can be forced from them, for the words are [Greek or Hebrew]. i. the day hath declined; which is truly said of any time after high-noon, and therefore might be a fit season to press our Saviour to eat; as may appear by comparing this with a parallel Scripture. Judges 19.8, 9. which is almost word for word ⟨p. 56⟩with this place of Luke: for the Levites father invites him to eat something after his early rising, vers. 8. which was too soon for supper, and therefore seems to be rather to a Dinner which they tarried for until after high-noon, or as 'tis in the Original, [Greek or Hebrew] i. until the day declined, (just as it is here in Luke;) and then when dinner was ended he persuades him to stay still, because the day was weak, and (as we translate it) toward evening; (as here the Disciples tell our Saviour) and yet after these persuasions to tarry, as late as it was he departed and came to Jerusalem before night, and from thence to Gibeah (without any Miracle too) before Sun was set, or the latter evening; and verily if we may give credit to Topographers, Gibeah was almost as far from Bethlehem (from whence the Levite came) as Jerusalem was from Emmaus: and therefore if the Levite came with his cumber and concubine so many miles before the second evening, notwithstanding all the Arguments used from the day declining, and that it was toward evening; why may we not imagine the like of these Disciples at Emmaus much more? who had no cumber, and whose joy could not but add wings to a very swift return to the eleven before the second Evening, notwithstanding the like arguments here used in