A59693:877
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.
1. That in the days of Joshua and Hezekiah, there was no such monstrous misshapen piece of time cut out, as here is imagined; for though the Sun stood still, suppose about twelve hours in Joshuas time, and so made a day of 36 hours; ye• these twelve hours were part of that day, and of that which ordinarily makes the day, viz. the motion of the Sun above the ⟨p. 63⟩Earth, which is ordinarily once in 24 hours, only the Lord stopped it a while, and so made it a longer day, and yet measured by the ordinary measure of a day, viz. the Sun compassing the earth; which this night is not.
1. That in the dayes of Ioshuah and Hezekiah, there was no such monstrous mishapen piece of time cut out, as here is imagined; for though the Sunne stood still, suppose about twelve hours in Ioshuas time, and so made a day of 36 hours; ye• these twelve hours were part of that day, and of that which ordinarily makes the day, viz. the motion of the Sun aboue the ⟨p. 63⟩Earth, which is ordinarily once in 24 houres, onely the Lord stopt it a while, and so made it a longer day, and yet measured by the ordinary measure of a day, viz. the Sunne compassing the earth; which this night is not.
2. Though some part of the weekly time was changed in some respect; yet no part of sacred and Sabbath time was perverted by either the Suns standing still, or its going back, because though these things were longer then ordinary, yet they were but ordinary days in this sense, viz. because there was no more to either day then that which ordinarily makes a day, to wit, that space of time wherein the Sun circularly compasseth the whole earth. For though a seventh part of time be morally due to God, man having six days for himself; yet this is to be understood, as each day is measured by, and made up of the whole complete motion of the Sun circling the earth; now though these days were longer then usual in those famous times, yet they were only such days as were made by this motion; and hence there was no change or perverting of the time of the Sabbath, but God hath his due then orderly. But here we must make a new and strange beginning of time, by leaving out a whole night, and denying God a seventh day according to ordinary account and reckoning, and must fall to a disorderly beginning, upon pretence of a more then ordinary occasion; which yet we see was not so in those extraordinary times of Hezekiah and Joshua.