A47576:405
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.
Moreover, God showed his People Israel by their Sabbath, how impossible it was for them, by the Covenant of Works, to enter into this Rest, where they should utterly cease from sin: it was a sign between God and them, that they should perform the whole Obedience due under the Covenant of Works, signified by that Obligation, that in six days they should labour and do all they had to do, and then rest, denoting that the whole Law must be kept, or no rest: the man that doth them shall live by them, or have Life, Rest, and Peace on that Condition. This, I say, did signify Man's working for Life before he could enter into Rest; for if they could do all they had to do, or God required of them, or answer all the Demands of the Law, then they should have Rest, Peace, and Justification thereby.
Moreover, God shewed his People Israel by their Sabbath, how impossible it was for them, by the Covenant of Works, to enter into this Rest, where they should utterly cease from sin: it was a sign between God and them, that they should perform the whole Obedience due under the Covenant of Works, signified by that Obligation, that in six days they should labour and do all they had to do, and then rest, denoting that the whole Law must be kept, or no rest: the man that doth them shall live by them, or have Life, Rest, and Peace on that Condition. This, I say, did signify Man's working for Life before he could enter into Rest; for if they could do all they had to do, or God required of them, or answer all the Demands of the Law, then they should have Rest, Peace, and Justification thereby.
Here you have the Six-days Labour, and the Seventh-day's Sabbath, it being an Epitome of the Covenant of Works: For their Sabbath, as Calvin shows, in the tenor of it, put them upon the highest Acts of Obedience, even to live and sin not, or cease from all Iniquity in Words, Thoughts, and Actions.
Here you have the Six-days Labour, and the Seventh-day's Sabbath, it being an Epitome of the Covenant of Works: For their Sabbath, as Calvin shews, in the tenor of it, put them upon the highest Acts of Obedience, even to live and sin not, or cease from all Iniquity in Words, Thoughts, and Actions.