A59693:848
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 62.
It is said by some that if it was not very late, then the Arguments of the Disciples to persuade Christ to stay were weak; but it seems (say they) they were strong because its said they constrained him] but we know that much affection will some time urge a weak argument very far, for stay of some special friend; and when arguments will not prevail, it will hold them and constrain them by force; and thus it seems the Disciples dealt with our Saviour; their constraining him was not so much by force of Argument as violence and force of love, for so the words in the Original ([Greek or Hebrew]) properly signifies: and hence it seems that there was day enough above head to travail farther in; otherwise what need such violent persuasions to stay with them? and for any to say, that the Parallel of the Levites Fathers persuasions to stay, upon weak grounds, is not the same with this, because his Arguments might sure well not to begin a long journey when it was past noon, which was the case there; but its a reason of no force to persuade to go farther when a man is in a journey already: which is the case here, I say this answer is against the Practise of love in common experience; men weary in their journey may stand in more need of persuasions to stay then they that have not begun to travail at all, nor was the Levites journey long from Bethlehem to Gibeah.
It is said by some that if it was not very late, then the Arguments of the Disciples to perswade Christ to stay were weake; but it seemes (say they) they were strong because its said they constrained him] but we know that much affection will some time urge a weake argument very far, for stay of some speciall friend; and when arguments will not prevaile, it will hold them and constraine them by force; and thus it seemes the Disciples dealt with our Saviour; their constraining him was not so much by force of Argument as violence and force of love, for so the words in the Originall () properly signifies: and hence it seemes that there was day enough above head to travaile farther in; otherwise what need such violent perswasions to stay with them? and for any to say, that the Paralell of the Levites Fathers perswasions to stay, upon weake grounds, is not the same with this, because his Arguments might sure well not to begin a long journey when it was past noone, which was the case there; but its a reason of no force to perswade to go farther when a man is in a journey already: which is the case here, I say this answer is against the Practise of love in common experience; men weary in their journey may stand in more need of perswasions to stay then they that have not begun to travaile at all, nor was the Levites journey long from Bethlem to Gibeah.