A47576:349
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.
I know Divines call one Day in seven a moral positive, as I just now told you: by moral they […], as I conceive, that which ought perpetually to be observed; but that Day which God from the Sovereignty of his Will commanded the Jews, was 'tis plain the seventh: and when ⟨p. 85⟩Christ came, who has given us the true Rest, and rose from the dead, he appointed, as I shall hereafter prove, the first Day of seven upon the account of his finishing his Work, i. e. the work of Redemption, as God commanded the Israelites to keep the seventh-day, because on it he •ested when he had finished his Work, viz. •hat of Creation.
I know Divines call one Day in seven a moral positive, as I just now told you: by moral they 〈…〉, as I conceive, that which ought perpe••ally to be observed; but that Day which God from the Soveraignty of his Will commanded the Jews, was 'tis plain the seventh: and when ⟨p. 85⟩Christ came, who has given us the true Rest, and rose from the dead, he appointed, as I shall hereafter prove, the first Day of seven upon the account of his finishing his Work, i. e. the work of Redemption, as God commanded the Israe••tes to keep the seventh-day, because on it he •ested when he had finished his Work, viz. •hat of Creation.
Now then, tho there is something naturally •nd simply moral in the fourth Commandment; •nd tho God doth here intimate from his own prerogative or Arbitrary Will, that he will •ave one day in seven perpetually observed as a ay of Rest and sacred Worship; yet that art of it that speaks of the seventh-day was erely positive and typical, and so ceased with he Covenant of Works.