A47576:1042
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.
(4.) So that as the term Lord is peculiarly ascribed to Jesus Christ as Mediator, so certainly is the day here called his Day. And as the Supper is called the Lord's Supper, because he instituted it, and it wholly refers to Christ; so the first day is called the Lord's Day, because the Lord Christ instituted or appointed it as the special Day of his Worship, and as it refers to his glorious Resurrection.
Object. If the Scriptures be the Rule to judg whether that day be not the Lord's Day, which (and which only as distinguished from other days of the Week) the Son of Man is Lord of?
Answ. 1. Christ is Lord of all days no doubt, because he is Lord of all things; but the Seventh-day Sabbath is no where appropriated to ⟨p. 238⟩Christ as Mediator, nor ever called the Lord's Day.
(2.) When 'tis said in the New Testament, that the Son of Man is Lord also, or even of the Sabbath-day; he shows that it was in his power to dispose of it, for he gives this as a reason for his doing that which the Pharisees counted Sabbath-breaking, and by which he oftentimes offended them. And so it is far from being a reason of his establishing it to abide a Sabbath in his Kingdom-state. And, as one well observes, it seems plainly to mean, that that being a positive Law belonging to Moses, our Lord had power to change it, or dispense with it, as well as other Positive and Mosaical Laws. As it is said,