A47576:1079
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.
Ignatius, saith my Author, was not only contemporary with St. John, but was his Disciple, or Scholar: now John, according to the best account we can have from Chronology, 1wrote his Revelation in Pa••os, whither he was banished by Domitian, in or about the year of our Lord 96; after which he wrote his Gospel, and died anno 98, or 99. and Ignatius died a Martyr under Trajan in the year 107.—How long before his Death Ignatius wrote his Epistle to the Magnesians, 2we are not certain; nor is it material. In that Epistle to the Magnesians, even according to the genuine Edition published by Bishop Usher out of an ancient Manuscript, not that which is suspected, he doth earnestly exhort them not to Judaize, but to live as Christians—not any longer observing the Jewish, but the Lord's-day, on which Christ our Life rose again. It is manifest therefore, saith he, that within eight or ten years after John's writing, the Lord's-day did not signify the Jewish Sabbath, but the first day of the week, on which our Saviour rose again.—Why should any longer doubt ⟨p. 245⟩in this matter? be sure Ignatius well knew what day it was that John called the Lord's-day, who for some years conversed with that beloved Apostle and Disciple of Christ.
Ignatius, saith my Author, was not only contemporary with St. John, but was his Disciple, or Scholar: now John, according to the best account we can have from Chronology, 1wrote his Revelation in Pa••os, whither he was banished by Domitian, in or about the year of our Lord 96; after which he wrote his Gospel, and dy'd anno 98, or 99. and Ignatius dy'd a Martyr under Trajan in the year 107.—How long before his Death Ignatius wrote his Epistle to the Magnesians, 2we are not certain; nor is it material. In that Epistle to the Magnesians, even according to the genuine Edition published by Bishop Vsher out of an antient Manuscript, not that which is suspected, he doth earnestly exhort them not to Judaize, but to live as Christians—not any longer observing the Jewish, but the Lord's-day, on which Christ our Life rose again. It is manifest therefore, saith he, that within eight or ten years after John's writing, the Lord's-day did not signify the Jewish Sabbath, but the first day of the week, on which our Saviour rose again.—Why should any longer doubt