A47576:833
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.
Object. If it be objected, That in this Discourse he states Christ suffering at the Feast of the Passover, and so falls in with the vulgar Opinion, which takes the morrow after the Sabbath, Levit. 23. for the morrow after the Passover Sabbath.
I answer, That cannot be: for he had declared before that the Sabbath there intended is the weekly Sabbath; and the morrow after it is the first day of the Week: And he cites Isychius and Ruportius in interpreting it so before him; to whom I shall be bold, saith* he, to add Nazianzen who was before them all, who speaking of the Feast of Pentecost, says, This Nation (meaning the Jewish Nation) ⟨p. 194⟩uses to consecrate to God, not only the first of their Fruits, and first born, but the first Fruits of their Days and Years also. Thus the illustrious number of Seven has carried the honour of Pentecost: for Seven being composed upon it self, makes fifty wanting but one day, which we have taken from this future Age, being both the eighth and the first Day.
- *Mr. Warren. Nazianze• Orat. 44.
His Argument is clearly this, that the Jewish Pentecost was fain to be beholden to the Christians eighth day, or first day of the Week, to make up the complete number of fifty days.
His Argument is clearly this, that the Jewish Pentecost was fain to be beholden to the Christians eighth day, or first day of the Week, to make up the compleat number of fifty days.