Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	answer_v	word_n	write_v	1,797	5	5.2534	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04128	Seven questions of the sabbath briefly disputed, after the manner of the schooles Wherein such cases, and scruples, as are incident to this subject, are cleared, and resolved, by Gilbert Ironside B.D.	Ironside, Gilbert, 1588-1671.	1637 (1637)	STC 14268; ESTC S107435	185,984	324

sanctificatio una qua sanctificatum est a Deo altera qua praecipie●atur Israeli Sanctificatio Deiest quâ dics septimus statim initio est quieti deputatus consecratus sanctificatio Israelis est diem septimum ● Deo quieti sanctificatum pro sancto habere Mus praecept 4. Musculus that there is a twofold sanctification of the Sabbath For both God sanctified it and Israel sanctified it God sanctified the Sabbath when presently from the begining he deputed and consecrated the seventh day unto rest Israels sanctifying was the keeping holy that day which God had long before deputed to be kept According to this twofold sanctification there is a twofold respect of the word Remember For in the commandement they are bid to remember the ground of the seventh-daies destination to this holy use from the begining In that of Deuteronomy they are bid remember the immediat ground or reason of the actuall institution and observation of the day The word therefore Remember in the commandement hath not as is supposed primarily any reference either to the works of God or to the finishing of those works but secondarily inclusively only as being the occasion of Gods destinating the day to be in time to come the Churches Sabbath which they are primarily and immediatly commanded to remember And in that other place Remember hath respect unto their deliverance out of Egypt as being the primary and immediat reason of the Sabbaths institution actuall observation And indeed if wee will speake of things as they are wee shall finde that the Sabbath could not congruously have been instituted and observed untill this time of their deliverance For now God makes to himselfe a glorious Church which before lay hid in private families in the midst of Idolaters without Ceremony without sanctuary and therefore without Sabbath for Sabbath and Sanctuary are relatives in Moses a Levit. 19.30 Ye shall keepe my Sabbaths and reverence my Sanctuary No Sanctuary no Sabbath Now and not till now God hath a separated people unto himself and the Sabbath we know was given them as a pledge and seale of this separation Therefore the Prophet Speaking of the great favours of God to this people as distinguished from others saith b Ezek. 20.12 moreover I gave them my Sabbaths to be a signe betweene me and them that I am the Lord that sanctify them Where first the prophet speakes of them Emphatically he gave his Sabbaths to them and none but them to be a signe between him and them and none but them that he doth sanctify them and none but them and all this when he lifted up his hand unto them to deliver them Secondly he speaks of Sabbaths in the plurall number meaning all their three sorts of Sabbaths of daies months and yeares all which are made the signes and pledges of their separation That this is the common exposition of that place by all but himselfe is confessed by a Aliqui consent dici hic Sabbatha in plurali ut significet triplex Sabbathum primum dierum quod proprie dicebatur Sabbathum secundum mesium tertium annorum nam Sabbata haec o ania dedit Deus Iudaeis in signum salutis quietis dan●● per Christum Cor. Lap. Cornelius à Lapide the Iesuite as great an enemy to this destination as any other But if any list to be contentious herein declining this place as they doe that of the Colossians as if the prophet spake not of their weekly Sabbath but only of their other feasts the words of b Neh. 9.13.14 Nehemiah seeme to me as cleare as the noone-day saying thou madest knowne unto them thy holy sabbath the weekly sabbath and commandest them precepts and ordinances and lawes by the hand of Moses thy servant God we see made known now unto them not unto their fathers this weekly Sabbath by the hand of Moses his servant Ob. If any say it was now made known unto them only by way of remembrance reviving that old ordinance of his which had now been a long time intermitted by reason of their bondage in Egypt Sol. I answere that our Sabbatharians when it serves their purpose tell us that this law of the Sabbath and the practice thereof was ever on foot from the begining amongst the very heathen by the light of nature and that from hence the number of seven came to be so highly magnified amongst them if this be so it s in vaine to tell us now that the Sabbath was either forgotten or neglected especially in Egypt where all kind of knowledge at this time flourished how can that be revived which never perished Ob. You will perhaps reply to that place in Nehemiah that the whole morall law was given unto Israel by the hand of Moses in the wildernesse may we from hence conclude that therefore they never were in the world till then in precept or practice Sol. I answere that the text it selfe puts a remarkable difference between the other commandements of the decalogue and this of the Sabbath named there as the head of the Ceremonials and Iudicials For those words thou madst known unto them thy holy Sabbath and commandedst them precepts and ordinances and laws by the hand of Moses thy servant cannot in any congruity be understood of the morals which are immediatly engraven upon the conscience and I thinke are no where said to be made known by the hand of Moses But let this be granted yet let it be considered what he saith in the words immediatly going before Thou camest downe also upon mount Sinai and spakest unto them from heaven and gavest them right judgements and true lawes good statutes and commandements and then I conceive we may well conclude that when he addeth and thou madest knowen unto them thy holy Sabbath and commandedst them precepts and ordinances and lawes by the hand of Moses thy servant either he meaneth the same lawes spoken of immediatly before which were such a tautology as I think cannot be paraleld in Scripture or that the text apparently distinguisheth between the morals in the thirteenth and the ceremonials and Iudicialls of which the Sabbath was head in the fourteenth verse Ob. Fiftly it is objected that the words of the commandement in the twentieth of Exodus have expresse relation to the words of the story Genesis the second and that therefore the word Remember bids them look back to what God had appointed from the begining Now the words of the commandement speake not of any destination but of an institution therefore that also in Genesis must so be understood Answ I answere that since the booke of Genesis was written after the law was given as most of the learned acknowledge and were very easy to be demonstrated the contrary is most true that the words Gen. the second have relation to the words of Exodus the twentieth as being first written in the tables of stone and from thence transferred by the historian Neither doth the word