A59693:871
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.
3. Consid. That if Christs Resurrection began the Sabbath, so that in that moment and point of time wherein Christ arose the Christian Sabbath began, then Christ could not lie three days in the grave; for either he lay three days according to the Jewish account, beginning the day at evening; and then the third day on which Christ arose (which also was the first day) must begin at evening as we plead for; or else he must lie three days according to the new account, which begins the third day in the morning, leaving out the night before as not appertaining to any part of the week before or after; but according to this reckoning its impossible that Christ should lie three days in the grave, he may be then indeed said to arise the third day, but not to lie any part of the third day, because lying in the grave implies some time of continuance therein upon the third day; but how could this be, when they say that the moment of Christs Resurrection began the day of our Christian Sabbath?
3. Consid. That if Christs Resurrection began the Sabbath, so that in that moment and point of time wherein Christ arose the Christian Sabbath began, then Christ could not lie three dayes in the grave; for either he lay three dayes according to the Jewish account, beginning the day at evening; and then the third day on which Christ arose (which also was the first day) must begin at evening as we plead for; or else he must lie three days according to the new account, which begins the third day in the morning, leaving out the night before as not appertaining to any part of the week before or after; but according to this reckoning its impossible that Christ should lie three days in the grave, he may be then indeed said to arise the third day, but not to lie any part of the third day, because lying in the grave implies some time of continuance therein upon the third day; but how could this be, when they say that the moment of Christs Resurrection began the day of our Christian Sabbath?
4. Consi. If the Jewish Sabbath was the last day of the week, and began and ended at evening, then the Christian Sabbath must either begin at evening when the Jewish Sabbath ended, or the first day of the week cannot be the Christian Sabbath, but only a part of the first day, and part of the second day; for the night which goes before the Christian Sabbath, either 1. they must make it to belong to the Jewish Sabbath, and then that Sabbath must be sanctified 36. hours, and so it must be more then a day which is sanctified, which is absurd;