A47576:399
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.
But indeed I see some learned Men have wrote very darkly, because they strive to preserve a Sabbath in the Gospel-day, or a day of Rest, and of solemn Worship; and that tho not simply, yet positively moral, from the fourth Command: and if by moral positive they mean one day in seven, which God from his Sovereign Pleasure will have perpetually observed as a day of Rest and solemn Worship, I am of their mind.
But indeed I see some learned Men have wrote very darkly, because they strive to preserve a Sabbath in the Gospel-day, or a day of Rest, and of solemn Worship; and that tho not simply, yet positively moral, from the fourth Command: and if by moral positive they mean one day in seven, which God from his Soveraign Pleasure will have perpetually observed as a day of Rest and solemn Worship, I am of their mind.
Quest. But since the Jewish seventh Day was a Sign and a Shadow, what was it a Sign and Shadow of?
Answ. Before I give a direct Answer to this, let me premise one thing, which in a special manner we ought to regard, viz. that the Law of the Seventh-day Sabbath was bottomed upon ⟨p. 100⟩the Covenant of Works in that Ministration of it given to the whole House of Israel, as suiting with their Ecclesiastical, Political, and Typical Church-state. And this Dr. Owen has fully proved,1 speaking of that Covenant: Now, saith he, this is not absolutely and merely a Law, but as it contained a Covenant between God and Man. A Law it might have been, and not a Covenant, which doth not necessarily follow upon either its instructive or preceptive Power. Yet it was originally given in the Counsel of God to that end, and accompanied with Promises and Threatenings, whence it had the nature of a Covenant. By virtue of this Law, as a Covenant, was the observation of a Sabbath prescribed, and required, as a token and pledge of God's Rest in that Covenant in the performance of the Works whereon it was instituted, and of Man's Interest in it—Again, he saith; Seeing therefore that the Moral Law, as a Covenant between God and Man, required this sacred Rest—we must inquire what place, as such, it had in the Mosaical Economy, whereon the true Reason and Notion of the Sabbath doth depend: for the Sabbath being originally annexed to the Covenant between God and Man