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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47576	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.	Keach, Benjamin, 1640-1704.	1700 (1700)	Wing K73; ESTC R7556	176,774	438

a precise or particular Day 2. Nor in any thing that intervenes between 3. Nor in any thing that expresses the Revolution of Time wherein the day of holy Rest is to be observed Six days shalt thou labor Thus I understand this Limitation or Rule for Direction 1. Six days shalt thou labor unless God otherwise appoint and he did appoint in the old Administration other days to be kept holy which tho not always yet some times fell out on some or other of the six working days c. 2. Further Six days shalt thou labor no excluding the solemn Worship of God out of those six days for it would be no Sin to hear a Sermon or set some hour apart for Prayer any of these six days as it is for a Man to work upon that day of seven which God sets apart for himself 3. And yet further which is most of all to be taken notice of six days c. rest one not injoyning the last of seven which was instituted before but only six parts of the time shall be for your selves the seventh shall be mine So Gen. 47. 14. you shall have four parts saith Joseph the fifth shall be Pharaoh's let all be divided into five parts four shall be for your selves the fifth shall be for the King not telling them which fifth but only one of five Thus Lev. 23. 27. let all be divided into ten you shall have nine the tenth shall be the Lord's not appointing them which tenth but only one of ten So here I find not one word for the last of seven Moreover I perceive nothing at all in God's Example for it nothing there but one day in seven but when the last day of seven is required of Israel that refers to the Covenant of Works their labouring first doing all they had to do and so to rest which was a sign as I have proved of the Covenant of Works and a Pledg of their Obligation in their Restipulation with God according to the Tenour of that conditional Covenant hence their Sabbath was called a perpetual Covenant Exod. 31. and with that Covenant it is gone for ever Yet one day in seven as a day of Rest and solemn Worship is still to be the Lord 's by virtue of the fourth Command and tho God's Example of resting is mentioned yet it must be acknowledg'd to relate to some special end and purpose which may not only refer to Man's good but to God's ceasing from the Work of Creation for ever which being the first and greatest Work then done the day of his finishing his Work was to be observ'd upon that reason But when Christ God-man came and also had finished the Work of Redemption and ceased from his Work as God did from his there is the same moral reason why the Day in which he rested from redeeming i.e. the first day of seven should be our day of Rest because this is a far greater Work than that of Creation as shall be made plain and clear hereafter For we in Gospel-days as foretold shall not remember the old Heavens and the old Earth any more the new carrying away the Glory of that i.e. remember them no more by the observation of that old seventh day To this purpose Mr. B. of Dorchester Now I say God's Example under the Covenant of Works in working six days and then resting is no ways obligatory on us tho it was on Israel under the same old Covenant But we must ground and bottom our Observation of one Day in seven upon Christ's ceasing and resting from his Works and his Institution of a new Day upon the tenor or nature of the Covenant of Grace to rest first and then work six days not for Rest or to rest c. but from that Rest Christ enter'd into on the first day of the week when our Rest and Justification was compleated which we enter actually into when we first believe Now the reason saith Mr. B. to Mr. Banfield why herein I dissent from you Mr. B. of Dorchest p. 40. 't is this God blessed the seventh Day and sanctified it but not as it was the last day of the seven but as it was the day of his Rest declaring thereby creation-Creation-work to be perfected Neither was his resting so far as I can see the ground of his blessing and sanctifying it but as consider'd in conjunction with the reason of his Rest i.e. his finishing his Creation and also with the Result and Consequence of his Rest viz. his magnifying and honouring that day for the time being above all other days for the greatest work in being For 1. God's resting cannot refer to any thing but his ceasing from creating-work because otherwise he ceaseth not working * My Father saith our Lord worketh hitherto and I work and his Example of resting as some learned Men observe is not alledged here to lay an obligation on our Conscience that that same Day we must observe for ever 2. It seems to relate to what God himself did rather than any way propounded as an Argument to prove that for which 't is urged Take a parallel case 1 Cor. 11. 23. where we have the Institution of the Lord's-Supper repeated out of the Evangelists and Christ's Example is related as to the time when which was not only in the Night but that particular Night in which he was betray'd Now this is not recorded as a binding Rule on us for our Imitation That is historically related and so may this of God's Example in the fourth Commandment There is one thing more worth noting Dr. Twiss Dr. Owen and many other learned Men cannot see how it can be said that God sanctified the seventh day Gen. 2. but that it must refer to Adam in Innocence as his duty to keep it and not that God then only by Destination Decree and Purpose set it apart for his Church and People to observe in after-times Now grant it was as I have last hinted pray do not they say as much as this comes to in respect of the Gospel-Sabbath Do not they say that in the fourth Command both in the first part and close of that Precept God only set apart or sanctified one day in seven and so conclude the original Sanctification of the first day of the week is comprehended in the fourth Commandment which I will not deny but was not this near 2000 years before he design'd his People should observe it or that it was the absolute Duty of any so to do And as there was an interval from Adam to Moses of such a state of God's People and things as render'd them not capable to observe the Seventh-day Sabbath according to the Law of it so there was an interval of such a state of the Church and things under the legal Covenant from Moses to Christ as render'd them not capable to observe the Lord's-day according to the design and purport of God therein tho that Day was by God's Destination set

Benjamin Keach Minister of the Gospel Aetat 57. 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 Gal. 5. 1. Stand fast therefore in the Liberty wherewith Christ hath made us free and be not again intangled with the Yoke of Bondage LONDON Printed and sold by John Marshall at the Bible in Grace-Church-street 1700. To the READER THere is not one Controvertable Point in and about Religion that I less thought to have been concerned with this way than that contained in these Sermons presented here to thy view until I was alarm'd on a sudden and provoked some few Months ago to undertake it there being one Person especially under my charge who for some time by his unsettled and wavering Spirit and aspiring Temper I feared would be troublesome who had for some considerable time unknown to me suck'd in the Notion of the Jewish Sabbath and laboured to corrupt many others of the younger sort some of which with himself fell into the Practice of keeping that Day and cast off the Lord's-day as not being of Divine Appointment Some of them being Apprentices declared they would and could do any Business or Work for their Masters upon the first Day of the Week And this Principle they received without acquainting me or the Church with it or ever coming to me to hear what I had to say against it insomuch that when it was publickly known it had almost put the whole Congregation into a flame but to prevent which I was desired by divers Members to endeavour to convince them by Scripture and solid Arguments which I laboured to do but found all was in vain as to several of them So that the Brethren saw it was necessary for me to preach upon this Subject which I my self perceived an absolute necessity to do and praised be the Lord who hath blessed my Undertaking herein and answered my hopes which was not so much to regain those hot-headed and conceited young Men as to establish confirm and strengthen all others many being much startled and doubting which Day they ought to observe which the Ringleaders I perceived much gloried at some of them giving it out that they hoped to bring over great part of the Congregation to their Opinion but these seasonable and timely Endeavours through the Blessing of God have I hope finally prevented their Design all generally save them who were at first corrupted being throughly established in the Observation of the Lord's-day in opposition to the old Seventh-day Sabbath And several that were wavering told me how fully all their Doubts were resolved by hearing some of these Sermons preached These things first mentioned being the occasion of my insisting upon this Controversy I hope all will say my Call was just and none will or can blame me that have no prejudice against me And now also at the request and desire of many some not Members with us the Sermons are published hoping they may be of some use to the Church of God in general As to the Work it self all may perceive that I have taken no small Pains according to my small Ability in searching not only into God's Word but also into the Works and Labours of many pious and learned Authors and I have cited to confirm my own Arguments many Passages out of their Writings 1. Thinking their words might do more with some Persons than any thing I my self might say whose Learning and Abilities far exceed mine 2. Because few may be ever saw some of these Books I have 't is true repeated some things two or three times which I look upon emphatical that they might make the greater Impression on such Readers for whose sake these Sermons are published viz. who are not learned for others need not my help Reader I did not for some reasons deliver from the Pulpit great part of what is here published and also some things I might say that are here omitted which being not in my Notes I could not remember Dr. Owen Dr. Wallis Mr. Warren c. in particular with several other Reverend Ministers have said enough to satisfy any on this Subject whose Books have not ever been answered In my Citations of divers Authors I have transcribed both the Greek and Latin that all may know the original words of which our Opponents would make some earnings and I can solemnly say I have not wilfully mist in any Quotation And if any of these Sabbatarians make Reply to me let them rather answer them especially those three I have now mentioned than me it will be more for their Honour And this I will say if they do think to reply unless they answer what these and other learned Men have said which I have here recited I shall take it for no Answer at all Let them therefore attempt to do it effectually or not meddle with it 'T is true I differ from divers learned Men in one or two things I have cited and from Reverend Dr. Owen particularly i. e. about Adam in Innocency and the Patriarchs keeping the ●eventh Day yet what the Doctor saith on Heb. 4. doth well comport with my Principle but tho as soon as God finished his Work he rested and that day of Rest ensued thereon to answer the end of Creation and the Covenant of Works yet I can't see any ground to believe it was given to any to observe until Moses's time Exod. 16. for reasons I and others have given Moreover Dr. Wallis has shewed in his Rejoiner to Mr. Bamfield p. 123. that that very Day before it rained Manna could not be a Sabbath because on that day Quails covered the Camp and they were not forbid to gather them Exod. 16. 8 13. But no more of that here I expect better usage or treatment from these Opponents than I met formerly with from some others about another Controversy who left the Argument to abuse my Person yet I may say with a late * Mr. Grascome Writer on this Subject as for the Leaders he saith Deceivers I despair of doing good to them but shall be glad if I may be an Instrument to recover any that are misled or deceived Self-denial is a hard Lesson You will find many new Arguments I think not found in former Authors I shall conclude with Advice to unsettled Persons who are ready to receive Novelties But first take a Note or two how you may know such they that are firmly rooted in the Truth will not be soon shaken or removed Erronious Persons 1. Are subject to cavil with Truth doubtfully uttered which by an honest Hearer will be well taken 2. They are subject to contradict plain evident Truth with a delight to gainsay it because they would not have it to be otherwise than they

Synagogues as elsewhere the Apostles were not wanting in the Office of preaching for this cause they tarried certain days among the Macedonians because no fit occasion for preaching the Gospel offered which the Apostles every where greedily sought after they preached Christ on the Sabbath days out of the City Act. 16. 13. by a River side to Women which resorted to publick Prayers So Paul hastened to keep the Feast of Pentecost at Jerusalem Act. 20. 16. only that he might have many Jews who liv'd dispersed in divers places of the World there together and so preach the Gospel to them Chrysostom says Hom. 43. in Act. What means Paul 's hastning to this Feast it was not for the Feasts but for the Multitudes he made haste to preach the Word Now had any Text said that Paul must needs hast to Jerusalem to keep the Sabbath among the Jews what Improvement would the Sabbatarians have made of it yet that no more would prove the Sabbath ought to be kept than the Feast of Pentecost See what Paul saith Rom. 16. 8. But I will tarry at Ephesus will Pentecost for a great door and effectual is opened to me This shews what his reason was to keep that Feast and also in preaching on their Sabbaths Object But he calls it the Sabbath Answ So he calls that Feast Pentecost and Circumcision by its own Name must we therefore keep Pentecost and be circumcised It was only for distinction-sake the old Names of Jewish Rites being still kept up by the Jews Object But the Gentiles also desired the same Word might be preach'd to them the next Sabbath Act. 13. 42. sure if the Apostles had kept the first day they would rather have desir'd that Paul should preach to them the next first day Answ Paul was but newly come into those parts and there was no Gospel-Church there nor can any think that those poor unbelieving Gentiles should have heard of any other day observ'd than the Jewish Sabbath for they liv'd among the Jews and if it is said the whole City the next Sabbath came together Ver. 44. and no doubt but 't was in the Synagogue of the Jews in which they met some of the Gentiles being Proselytes to the Jewish Religion So that it is evident this is nothing to their purpose for here is no more ground from hence for us to keep the Jewish Sabbath than to meet in Jewish Synagogues Moreover Dr. Young has one Passage worth observation saith he Justin Martyr had satisfied with little ado Trypho the Jew that counselled him to observe their Sabbath for it had been enough for Justin Martyr to have answer'd the Jew that the Christian Church did observe the Sabbath yet this he grants not but plainly denies that the Jewish Sabbath ought by the Christians to be observ'd The same saith he do other Fathers against the Jews c. There are one or two more pretended Reasons out of the New Testament brought to prove that we ought to observe the seventh Day but no more at this time SERMON VII Containing ten Arguments against the observance of the Jewish Sabbath The Law of the Seventh-day Sabbath not written in the Hearts of Believers or God's new Covenant Children which is in Answer to the sixth and last pretended Proof for our Observation thereof Twelve dangerous Consequences that necessarily follow their Principle who assert the precise Seventh-day Sabbath is a pure moral Precept Gal. iv 10 11. Ye observe days and months c. BRethren I have answer'd several pretended Proofs brought from the New Testament for the observation of the old Jewish Sabbath I shall mention one morc viz. Object 5. It is objected further That it is certain that the Jews kept Sabbaths at the time of Paul's writing his Epistles and were zealous for all the Law Thus Mr. Soarsby Ans 1. May be 't is aptly enough put in Sabbaths as comprehending other Sabbaths as well as the Jews weekly Sabbath 2. But were they not as zealous for Circumcision also Nay the Objection allows they were zealous for the whole Law and it is not deny'd but Paul was forced to comply with their weakness for a time till they were fully formed as to the Cessation or Abrogation of ●ose legal Rites nay of the whole Law as in ●e hand of Moses So that Paul's forbearance with them in their ●fancy and Weakness is weakly urged These being the chief Proofs I find brought 〈◊〉 prove it our Duty to keep the seventh Day out 〈◊〉 the New Testament I shall add divers Arguments in opposition to what they say on this ●●count 1st Several Arguments against the Observation of the old Jewish Sabbath Our Saviour's Carriage and Behaviour ●owards the old Sabbath and his Expressions about it which I have mention'd shews he was far from confirming that either as a Moral or Gospel Duty 2dly Paul's declaring against all Jewish Days without exception as Shadows c. may con●●nce all that he observ'd it not in compliance with the Law of Moses or as a Command given to him by Christ the only Lawgiver 3dly His putting the Estimation of the Jewish Sabbath-day among Meats and Drinks Rom. 14. 5. or as indifferent things which a Christian may do or ●ot do shews that Sabbath was gone I do believe when Paul saith One man esteemeth one day above another and another esteemeth every day alike that he intends not all days of ●he week without exception but every day ●ave the first day or the Lord's-day because ●e speaks of Jewish Rites Days and Scruples about Meats and Drinks among them For ●e gave Command about the solemn Duties and Observation of the first Day of the week to all the Churches as I shall prove 1. Therefore let none once think that Paul was for the observance of no special day above others in the Worship of God in the Gospel-Dispensation 2. Neither let any conclude from hence th●● he gave liberty to the Saints to keep the Jewish Sabbath any further than they looked upon 〈◊〉 as an indifferent thing nor any longer th● till their Understanding was further inlight●●● and their Consciences better informed F●● how severe was he with those as in my Te●● who lay any stress upon it i.e. as a moral D●ty or of necessity to a holy Life 4thly This appears because Christ who received from his Father the whole Will of God and was faithful as a Son in declaring all thing commanded him Heb. 2. 2. hath not commanded us 〈◊〉 given the least ground or reason for us to believe we ought to keep the Seventh-day Sabbath Besides he confirms afresh all simple moral Precepts c. as I have shew'd Observe what he saith Joh. 15. 15. For all things th● 〈◊〉 have heard of my Father I have made 〈◊〉 unto you ch 12. 49. The Father that sent me he gave 〈◊〉 Commandement what I should say and what 〈◊〉 should speak 5thly We read Acts 15. 1