A47576:1186
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.
Some,1 saith he, contend that it is a natural Day, consisting of 24 hours, beginning with the evening of the preceding day, and ending with the same of its own; and accordingly so was the Church of Israel directed, Levit. 23. 32. Although that doth not seem to be a general direction for the observation of the weekly Sabbath, but to regard only that particular extraordinary Sabbath which was thus instituted, namely the day of Atonement on the tenth day of the seventh month, vers. 27.
Some,1 saith he, contend that it is a natural Day, consisting of 24 hours, beginning with the evening of the preceding day, and ending with the same of its own; and accordingly so was the Church of Israel directed, Levit. 23. 32. Altho that doth not seem to be a general direction for the observation of the weekly Sabbath, but to regard only that particular extraordinary Sabbath which was thus instituted, namely the day of Atonement on the tenth day of the seventh month, vers. 27.
- 1Owen on the Sabb. p. 323.
However suppose it to belong also to the weekly Sabbath; it is evidently an addition to the Command particularly suited unto the Mosaical Pedagogy, that the Day might comprise the Sacrifice of the proceeding Evening ⟨p. 267⟩in the Service of it, from an Obedience whereunto we are freed by the Gospel. Neither can I subscribe to this Opinion; and that because in the Description and Limitation of the original Seven Days, it is said of each of the Six, that it was constituted of an Evening and a Morning; but of the Day of Rest there is no such description, it is only called the Seventh-day, without any assignation of the preceding Evening unto it.