A59693:942
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 102.
If therefore the Sabbath began at evening from Adams time §102in innocency till Nehemiahs time, and from Nehemiahs time till Christs time, why should any think but that where the Jewish Sabbath the last day of the week doth end, there the Christian Sabbath the first day of the week begins? unless any can imagine some Type in the beginning of the Sabbath at evening; which must change the beginning of the day, as the Type affixed did change the day: or can give demonstrative reasons that the time of Christs Resurrection must of necessity begin the Christian Sabbath, which for ought I see cannot be done. And therefore it is a groundless assertion, that the reasons of the change of the day are the same for the change of the beginning of it; and that the chief of the reasons for the evening, may be as well applied against the change of the day it self, as of the time of it: But sufficient hath been said of this. I shall only add this, that there is no truth of Christs, but upon narrow search into it, hath some secret knots and difficulties, and so hath this about the beginning of the Sabbath; tis therefore humility and self-denial to follow our clearest light in the simplicity of our hearts, and to wait upon the Throne of grace with many tears for more clear discoveries until all knots be unloosed.
If therefore the Sabbath began at evening from Adams time §102in innocency till Nehemiahs time, and from Nehemiahs time till Christs time, why should any think but that where the Jewish Sabbath the last day of the week doth end, there the Christian Sabbath the first day of the week begins? unlesse any can imagine some Type in the beginning of the Sabbath at evening; which must change the begining of the day, as the Type affixed did change the day: or can give demonstrative reasons that the time of Christs Resurrection must of necessity begin the Christian Sabbath, which for ought I see cannot be done. And therfore it is a groundlesse assertion, that the reasons of the change of the day are the same for the change of the beginning of it; and that the chiefe of the reasons for the evening, may be as well applyed against the change of the day it selfe, as of the time of it: But sufficient hath been said of this. I shall onely adde this, that there is no truth of Christs, but upon narrow search into it, hath some secret knots and difficulties, and so hath this about the beginning of the Sabbath; tis therefore humility and self-deniall to follow our clearest light in the simplicity of our hearts, and to wait upon the Throne of grace with many tears for more cleare discoveries untill all knots be unloosed.