A47576:1022
The Jewish Sabbath abrogated, or, The Saturday Sabbatarians confuted in two parts
The Jewish Sabbath abrogated, or, The Saturday Sabbatarians confuted in two parts : first, proving the abrogation of the old seventh-day Sabbath : secondly, that the Lord's-Day is of divine appointment : containing several sermons newly preached upon a special occasion, wherein are many new arguments not found in former authors / by Benjamin Keach.The Jewish Sabbath abrogated, or, The Saturday Sabbatarians confuted in two parts : first, proving the abrogation of the old seventh-day Sabbath : secondly, that the Lord's-Day is of divine appointment : containing several sermons newly preach'd upon a special occasion, wherein are many new arguments not found in former authors / by Benjamin Keach.
London: printed by John Marshall, 1700
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.
(6.) As Dr. Owen notes,1 the Disciples came together without an extraordinary warning, or being sent to, or called together in answer to their Duty; which they were accustomed so to do. Such, saith he, is the account that Justin Martyr gives of the Practice of all Churches in the next Age, i. e. on the day called Sunday there is an Assembly of all Christians, whether living in the City or Country; and because of their constant breaking of Bread on that day, it was called Dies Panis. August. Epist. 118. And Athanasius proved that he brake not a Chalice at such a time,2 because it was not the first day of the week when it was used.
(6.) As Dr. Owen notes,1 the Disciples came together without an extraordinary warning, or being sent to, or call'd together in answer to their Duty; which they were accustomed so to do. Such, saith he, is the account that Justin Martyr gives of the Practice of all Churches in the next Age, i. e. on the day called Sunday there is an Assembly of all Christians, whether living in the City or Country; and because of their constant breaking of Bread on that day, it was called Dies Panis. August. Epist. 118. And Athanasius proved that he brake not a Chalice at such a time,2 because it was not the first day of the week when it was used.
- 1On the Sab. p. 390.
- 2Socrat. lib. 5. cap. 22.
And whosoever reads this Passage without prejudice, will grant, that it is a marvellous, abrupt and uncouth Expression, if it do not signify that it was the common observance among all the Disciples of Christ, which could have no other Foundation, but that only laid down before, of the Authority of the Lord Christ requiring it of them.